On Wednesday the xx. of March. 1555. The first Sermon vpon the first Chapter.

WHen GOD caused his lawe to be publisht in mount Ho­reb, after his cōuey­ing of the people out of the thraldome 10 of E­gypt, there by he shew­ed to what ende and purpose he had had pitie of his people in deliuering them: that is to wit, to be glorifyed thereby, as the marke where­unto we also must referre all the gracious giftes which he bestoweth vpon vs. Zacharie the fa­ther of S. Iohn Baptist, speaking of the great and souereigne deliuerance that was made in the 20 person of our Lord Iesus Christ,Luke. 1.74. saith, that Gods discharging of vs from the hand and tyranny of our enemies, was to the end what we should serue him in holinesse and righteousnesse all our life long. And this is a doctrine very common throughout the whole holy scripture. And for the same cause also is it sayd by the prophet Esay,Esai. 43.31. that God hath created a people to set foorth his prayse. Seeing then that the Lawe was giuen to the people, to make them per­ceiue 30 why they had bin deliuered from the bondage of Egypt: it was good reason that they should yeelde themselues to the obeying of God, which had shewed himselfe their redee­mer in such wise. Neuerthelesse the people were vntowarde, and could not finde in their hartes to yeelde themselues plyable, in hearkening to the things that were tolde them in the name of their God. Yet ought they of right to haue done it, seeing they had receiued so great & so inesti­mable a benefit. For God had vttered the migh­tie strength of his arme in deliuering the peo­ple. Therefore ought they to haue considered thus: Behold, our God hath magnified himselfe towardes vs after a wonderfull fashion, we haue had as it were a visible presence of his maiestie, if the heauens had opened and God had shewed himselfe to our eyes, we should not haue had a greater and more vndoubted assurance of his neerenesse vnto vs, to warrant vs that he was our leader. Seeing then that God is so come downe vnto vs, and that it hath pleased him to impart his goodnesse in such wise vnto vs: is it not reason that we should be wholy his? And seeing he hath reached out his hand to redeem vs, ought we not to be his heritage, inasmuch as he hath gotten vs by his owne mightie power? Had the people had one drop of wisedome, they should haue yeelded themselues with all humilitie, to receiue the doctrine that was prea­ched to them by Moses. Yea and what autho­ritie deserued the Law, which was so confirmed with such store of miracles? For when God had chosen Moses to be his prophet: he not onely commaunded him to speake, but also tooke him vp into the mountaine, and separated him from the companie of men, to the ende that when he should come to set forth his Law, the people should accept him as an Angell, and not as a mortal creature. He was there fortie daies with­out [Page 2] eating or drinking, to shewe that he was ex­empted from the common sort of men, and that God had taken him vp as it were into his hea­uenly glorie. And when he came downe againe, his face shone as bright as it had beene another sunne. Where as men attribute hornes vnto him, it is saide that he had sunne beames rounde about him, that is to say, he had such a bright­nesse as he was faine to weare a veyle before his face. And whereto serued that, but to ratifie and 10 confirme the lawe which God had giuen and committed vnto him, and to make it knowen that it was not a doctrine deuised by a mortall man? Besides this, there was thundering and lightning and trumpets sounding [in the aire,] so as it seemed that all the worlde shoulde haue gone to wracke: and there was not any place either high or lowe, which did not shake & trem­ble when God went about to vtter his voice.

Seeing then that the lawe was so well sealed 20 and with such maiestie: must it not needs be that the people were worse than blockes, when they hearkened not to their God speaking with such force? Yet for all that, the lawe was despised, & euen while God was preparing of his seruaunt Moses to set it forth, behold, the people coulde not abide to tarie the bringing of Gods wil vnto them, but made them a Calfe of golde, and fell flatly to setting vp of new superstitions, euen in spite of God, of whose power and fauour they 30 had so often had experience. Againe, when the law was once giuen, the people trembled & qua­ked for a while, insomuch that they were infor­ced to say, if God speake any more vnto vs we be vtterly vndone: there is no way w^t vs but death: and therwithal they stood aloofe from y^e moun­taine, according also as they were commanded. It shoulde seeme then that there was some reue­rence. But the issue shewed that all was but hy­pocrisie, and it appeared well that they were not 40 rightly touched in their hearts, nor had taken liuely root to profit in the doctrine. We see then in effect, that when God did first of al publish his law, it had verie skant & slender hearing, & the people were not yet disposed to submit thēselues to it as they should haue done. By reason wher­of God was faine to return to it againe, notwith­standing that the people deserued not that God shoulde cause Moses to serue still in that office. For was it not reason that they which had so de­spised 50 the liuing God, should thenceforth haue ben left destitute of all truth? that y^e diuel might haue taken possession of them? that hee might haue made them starke blinde? that they might haue starued for want of liuely foode? and that they should haue ben poysoned with all the de­ceites and errors of Satan? Of a truth, y^e people were well worthy of such reward. But God had not an eye to the deserts of that wretched peo­ple. For he surmounted their sinnes with his in­finite 60 goodnes, & proceeded in teaching of thē still, euen when they had shewed thēselues most stubborne & rebellious, and had matched their vnthankfulnes with such wilfulnes, as there see­med to bee no way to come neere them to doe them good: & yet did God euē then vse his mer­cie, and vouchsafed to assay whether the people would suffer themselues to be brought backe a­gaine or no. And that is the cause why Moses did not onely set forth the Law in Horeb, but also v­sed vehement exhortations therwithall, because he saw the lightnes and vnconstancy of the peo­ple, indeuoring and streining himselfe by all meanes to bring them backe againe vnto God.

Yet notwithstanding, God vouchsafed still, that in the end there should be an abridgement of the law, & that the same should be confirmed as it is conteined in this booke. And that is the cause why it is intituled Deuteronomie, which is as much to say as the Law repeated. Not that God bringeth in any newe thing here: but for that he blameth the people for their foresaid lewdnes, shewing that his doctrine had ben ill obserued, like as when children do not profit wel at schole, but play the grosse Asses, when they haue spent a whole yeare and are neuer the further fore­warde, they must bee faine to returne againe to their Apcie. And why? For notwithstanding that they haue heard their schoolemaister, yet they be as ignorant as they were before, insomuch that insteede of learning any thing, a man shall see them continue still alwayes at one staye. So then, our Lorde vpbraideth the people of Israel with their brutish dulnesse, in repeating his lawe vnto them the second time. As if hee should say, Ye be verie ill scholers: for I haue trained you sufficiently in my Lawe. The doctrine compre­hended in the ten commandements conteineth the full perfection of all wisedome. Yet hath not all this beene ynough for you, because yee haue no eares at all, or else they be too long, so that of all this while nothing is entered into your harts, or rather yee haue not hearde what I saide vnto you. And therefore you must bee faine to turne back againe to your first lesson, and to your Ap­cie: I must be faine to open my Lawe againe vn­to you, and to chawe your meate vnto you, that you may digest it the better. And because yee be so dull vpon the spurre, I must be faine to prick you forward, and to vse greater force to waken you, that the hardnes of heart which I see in you may be amended.

Thus we see in effect, what the ground worke of this Booke is: that is to wit, that God hauing erst alreadie giuen his law to the people of Isra­el, and warranted it as much as was requisite: vouchsafed because of their hard hartednesse & sturbornesse, to giue a larger declaration therof, than Moses had put in writing as yet. And hee hath not only opened the meaning of the Law, but also exhorted the people to keepe it better than they had done before, vpbraiding them with their lewdnesse in that they had beene so vnrulie and so ill disposed, to receiue the instru­ction of their maker and redeemer at the first time. Nowe, all the thinges that wee see in this people, belong vnto vs. And would GOD wee resembled not the Iewes in any thing, I meane as in these pointes. But if euer there were too much hardenesse of hearte in them, howe much more is it to bee founde in vs now­adayes? For our Lorde hath spoken more than [Page 3] once vnto vs. If the law were well warranted in the hand of Moses: hath the gospel bin lesse con­firmed vnto vs in these daies? If the earth were shaken then, if the trumpets sounded, if the ligh­tenings flewe abroade, if thunderclappes were heard: the Gospel also shaketh both heauen and earth as now, as it is saide by the Prophet Ag­geus, and alleaged by the Apostle in the Epistle to the Hebrues.Agge 2.7. Heb. 12.26. Also we heare what S. Paul spea­keth of it in the third Chapter of the second E­pistle 10 to the Corinthians.2. Cor. 3.7. The message of life and saluation (saith he) which is conteined in the Gospel, must needes bee glorified as much or more than the doctrine of the Lawe, which was dead of it selfe and coulde not giue men life.

Seeing then that God hath vttered so great maiestie in the Gospel, and his preaching of it vnto vs hath not bin for once and away, but wee haue our eares beaten with it euery day: let vs see 20 if we be good scholers, and whether we beare in minde the things that haue beene tolde vs, so as God is honoured at our hands. Are we linked vnto him? Alas, it is nothing so. For continue God neuer so much in setting forth his doctrine vnto vs, wherin we do as it were see his heart laid open vnto vs: yet are we locked vp on our part, and we giue him no entrance, but rather wee be gadding and ful of vanitie, and we be so farre off from being touched with the doctrine, and from 30 receiuing it to holde our selues wholly to it, & to set our minds vpon it, and to be setled in right o­bedience to it; that rather the cleane contrarie is to be seene. And so we see that the Iewes are as a loking glasse wherein we may behold our owne rudenesse, frowardnesse, vnthankfulnesse, & wil­ful stubbornnesse against God.

Yea and we be more blame worthie than the Iewes for giuing so slender eare to our God. For as I haue tolde you already, the people of olde 40 time ought to haue thought themselues bounde vnto God, and to haue yeelded and giuen ouer themselues wholy to his seruice, bicause he had deliuered them from y^e thraldome of Egypt. And what is it that God hath rid vs from now at this time? Is it but from the tyranny of a mortal man, or of some earthly people? No, but we know that he hath ransomed vs from the cheins of sin and of the diuel, he hath pulled vs out of the gulfe of death, he hath drawne vs out of the dungeon of 50 hel, and he hath not onely promised vs the land of Chanaan for an inheritance, but also opened the heauens vnto vs in the person of our Lord Iesus Christ, who hath taken possession thereof for vs, to the end we might be sure that our abi­ding place & euerlasting rest is made ready for vs there. Seeing then that God hath bound vs in such wise vnto him, is not our vnthankefulnes double, yea or rather an hundredfolde more shamefull, than the vnthankfulnesse of the peo­ple 60 of olde time?

Furthermore, whereas God hath vouchsafed to hold on in the office of instructing, to teache y^• people which was so rude & rebellious: let vs as­sure ourselues that he doeth the like towards vs nowadaies. Yea & it is requisite for vs y^t he should so doe (as I haue saide already): or else what would become of it? But sith we see that God is so gracious as not to bee weary of teaching vs, though it boote vs not at the first day, nor at the first yeare: let vs assure our selues y^t his dealing w^t vs after that sorte from day to day, is no more than needeth. And it is a point well worth the marking. For men haue itching eares, and be de­sirous to heare alwaies new things: & if the do­ctrine of God be preached and set forth to them euery day, it becōmeth irksome to them & they wax weary of it. For to their seeming it is inough to speake of it once or twise, and they consider not how they forget the things which they ought to haue borne away. So then, to the end we wax not weary of the doctrine that is preached vnto vs: let vs marke that it is needful for vs that God should put vs still in minde of the things that he hath taught vs already: for our wits are short to­wardes him. And therefore let vs bethinke our selues well, & whensoeuer it is told vs that there is but one God in whom we be, & that he is not only our maker, but also our father, & hath adop­ted vs to be his children, and more ouer tied vs to him by a much streiter band, in that he hath redeemed vs with the bloud of his owne sonne: whensoeuer we be put in minde of these things: although we haue heard of them before, yet let vs not say, tush, these thinges haue beene prea­ched to vs long ago: but let euery of vs enter in­to himselfe, & examine himselfe, & see whether y^e things y^t we haue heard heretofore, be wel prin­ted in our harts. Let vs then enter into accompt after y^t sort. And why? For if we remembred wel, y^t we be set in this world to the end to glorifie our god: would we not be more mindful to discharge our dutie towards him? If we considered the fa­therly kindenesse that hee vseth in calling vs his children, and which he hath shewed towards vs once alredy in adopting of vs in the person of his own sonne: & if we mark how dearly we cost our Lord Iesus Christ whē he did set vs free frō end­lesse death: should we not be desirous to giue our selues wholy to our God? Should we not be mo­ued to yeelde him another maner of reuerence than we do? Now therfore, whensoeuer we be vnruly, so as y^e world carieth vs away, & we be intāgled in earthly lusts & affections: let vs assure our selues it is because we haue not giuen good eare to our God, when he spake to vs, nor taken heede to it when he warned vs of our duties. And ther­fore it is good for vs to be put in minde of it, and to haue God come backe againe to vs & to say vnto vs, yee wretched folke, what meane yee? When I haue once taught you: the doctrine that is conteined in my word ought to soke through­ly into you, and yet notwithstanding you be still like little babes. This is it (say I) which we haue to doe, to the end we may finde sauour in Gods worde, and be nourished therewith as with our ordinarie foode. We must assure our selues, that the appointing of this order that we should be preached vnto all the time of our life, and that wee shoulde haue ou [...] eares beaten continually with the things, which we ought to vnderstande in one or two monethes, is not in vaine.

[Page 4]Furthermore, if we doe not so, if we subdue not our selues to the hearing of our God, & suffer our selues to be taught by him all the time of our life: let vs be afraide least he execute the ven­geance vppon vs, which he threatned once to the people of Israell by his Prophet Esay, say­ing that his lawe should be to them as a booke shut vp and sealed,Esa. 29.11. so as if it were offered to men of skill, they should say, the letters are not to be seene, there is a scale vpon then, I cannot 10 tell what is within it: And if it were offered to ig­norant and vnlearned men: they shoulde an­swere, we be not booke learned, we neuer went to schoole, we cannot reade. Loe how God pu­nisheth all such as walke on in their brutishnesse, and wil neuer submit themselues vnto him. True it is, that God beareth with vs for a time, and that (as I said afore) although we be worthy to be cut of from his house, & to be bereft of his truth, so as he should giue vs vp into Sathans handes,20 to bee blinded with lies and to bee poysoned by him: yet notwithstanding, our God hauing pi­tie vppon vs, assayeth still to winne vs to him­selfe. But if we continue still in refusing the good doctrine, and become neuer the better for it at the yeares ende, than we were at the first day: at length this threat must needes light vpon vs, namely that we shall take the holy scripture in­to our hands, and haue it preached vnto vs, and yet wee shall vnderstande neuer a whitte of it,30 though we be neuer so witty: and that when as the vnlearned shall say, I wote not what it mea­neth, it shall also bee as a letter folded vp and fast sealed, euen to them that are skilfullest and sharpest witted. Wherefore let vs stande in feare of such threatnings: and least our light bee turned into darkenesse, let vs take holde of the opportunitie which God offereth vs nowadaies, that wee may fare the better by his continuall speaking to vs after that sort.40

True it is that the thinges which are contei­ned here were spoken to the people of Israel, and might haue profited them in their time: but yet doe they also belong vnto vs at this day, and they be as a common treasure whereof God will haue vs to bee partakers. For as wee shall see hereafter, the Lawe was not onely giuen as a rule whereby to liue well: but also grounded vpon the couenaunt which God had made with Abraham and his ofspring. And by vertue of 50 that couenant, wee are become heires of the heauenly kingdome,Gal. 3.29. as sheweth Saint Paul. To seeke our saluation, wee must resort to the pro­mise that was made to our father Abraham: and to bee of the householde of Gods Church and members of our Lorde Iesus Christ, we must be of Abraham spirituall linage. Hereby then wee see, that this doctrine not onely serued till the comming of the sonne of God: but also serueth still to our behoofe, and shall doe so still to the 60 worlds ende. For it is a building that is founded vpon the euerlasting couenant, from whence as from the true fountaine thereof, our saluation springeth as I said afore.

Wherefore let vs marke, that whensoeuer God shall hencefoorth speake to the Iewes, the same is spoken also vnto vs: and wee must re­ceiue it in such wise, as wee must vnderstande that God hath shed forth his grace through the whole worlde by the comming of his onely sonne, and builded vp the heauenly Ierusalem, to the ende that we shoulde all be linked toge­ther in one holy brotherhood, to cal vpō him as our father all with one mouth. Sith it is so then, let vs vnderstand that it is good reason that wee shoulde giue ouer our selues vnto him, and that he should hold vs in awe, and enioy vs, & that like as he hath vouchsafed to giue himselfe vnto vs, so we on our side shoulde bee wholly his, to yeelde him the duetie which children owe to their father: and that when we be negligent and slowe therein, we should at least wise be moued with the exhortations that are conteined in this booke [...] and that seeing God calleth vpon vs so­earnestly, we shold not stop our eares against him but euerie man awake, and one of vs rebuke ano­ther: Yea and that if we were wise, we should nottarie till God quickened vs vp so sharpely, but rather preuent him, howbeit that we ought to be moued to bee ashamed of our lewdnesse and to returne againe vnto God, at leastwise when hee falleth to correcting of vs by thundering out his threatnings against vs, and by vpbrayding of vs with our sinnes. Thus yee see what wee haue to marke in generall vpon this booke.

Nowe let vs come to the text that I haue re­hearsed afore. These are the wordes which Moses spake vnto the people in the wildernesse, in the plaine (or champion grounds) beyong Iordan, euen from Horeb vnto the places here before rehearsed. Herein we haue to note, that God intended to rebuke the people for their not keeping of the lawe, which had not onely bin preached to them by mouth, but also set downe in writing: as if a man should make an instrument or conueyance of some bargaine betweene two parties. And God himselfe vouchsafed to ingraue his Lawe at leastwise the ten commaundements) in two tables, to the intent they might be remembred the better. For albeit that the doctrin was cleere ynough of itself, & god had prouided to preserue it from forgetting: yet did not the people re­ceiue it. Therefore as nowe he casteth them in the teeth, as if it should be saide vnto vs, Behold, the Gospell of our Lorde Iesus Christ hauing bin preached with such power and maiestie, is also left in writing. Wee haue had the Gospel prea­ched vnto vs nowe a long time, euen the same Gospel which is set downe vnto vs in Bookes. Therefore are we too vnexcusable, if we cannot tell what God saith to vs there. If a man shoulde speake after that maner, it were a blaming of vs for our beastlinesse. Againe, if it shoulde be saide that where as wee were baptised in the name of the sonne of God, when we were babes, yet wee knowe him not: that being come to mans estate, we bee so brutish that after so often hearing of Gods truth, yet we be still but nouices in it: and that we can scarsly tell what it is, or at leastwise haue neuer taken any tast of if at al: such maner of opening of the gospel vnto vs, how it hath bin offered vs of long time & after diuers fashions, [Page 5] were as a framing of an inditement against vs. So now likewise Moses, to witnesse openly to the people that they had shewed themselues too vnthankefull towardes God, saieth expressely: These are the wordes that I vttered and prea­ched vnto you from time to time, not for a day or two, but euer since the publishing of the Lawe in the mountaine of Horeb. And because you shewed your selues so ill disposed, I haue not ceassed to put you still in remembraunce of the 10 things that you had heard before. Now let vs learne hereby, to bee the better quickened vp, and sith wee see it hath bin Gods will, that euen from the beginning of the worlde, his trueth should haue some certaine record among men, and that he hath not ceassed to set it forth still, and to raise it vp againe when men haue gone about to burie it by their spitefulnesse: let vs ac­knowledge his wonderfull goodnes in so doing, and be moued to receiue the things that shall be 20 spoken vnto vs. Marke that for one poynt.

But to the end wee may bee the better dispo­sed: we must also weigh this saying which Mo­ses addeth, Euen according to all that God had com­maunded him. Nowe by this preface he sheweth, that he brought not any thing of his owne, ne meant to subdue the people to his owne do­tages, nor to any thing that he could haue de­uised of his owne reason and wisedome as in re­spect of men, but that he did simply obey God,30 as a faithfull & trustie messenger, without swar­uing aside either to the right hand or to the left. Nowe if Moses who had so excellent a record as wee see,Deut. 34.10. insomuch that God neuer raised vp any Prophet equall or like vnto him: If Moses y^e prince of all Prophets next vnto Iesus Christ, and the chiefe of all vnder the olde Lawe, doe neuerthelesse protest that he putteth not forth any thing of his owne head: I pray you what shall others do? May they compare themselues 40 with him? No: but put the case that they be as highly aduanced and placed as he: yet notwith­standing, the furthest that they ought to goe, is but to set forth the things that God hath com­maunded them. And therefore let vs learne, that here all mens traditions are shut out of doores. And hereby it appeareth, that the Pope hath marred and corrupted the whole order of the Church, by his taking vpō him to be a Law­maker, to deuise lawes & to lay them vpon mens 50 necks at his owne pleasure, to forge & contriue newe articles of faith, and to inforce men to re­ceiue his inuentions as the holy scriptures. Was not this a turning of all things vpside downe? Yes: for God neuer ment that men should haue such libertie and sway in the Church, as to set forth any of their owne inuentions there, but he himselfe onely will be heard there. Marke that for one point.

But there is yet more in it: for it is not onely 60 saide that Moses spake according to the charge that was giuen him: but according to all that euer the Lord had commaunded him. He sheweth then, y^t he did not as it were make a medlie, or seeke by any meanes to bring in what he himselfe thought good, or to separate himself from Gods worde: but that he followed Gods will from point to point to the vttermost. Ye see then that there was a great singlenesse of heart in Moses, insomuch as he not only gaue forth the things that he had receiued at Gods hand: but also continued throughout in the same singlenes of keeping himselfe within his boundes, so as he raunged not abroade to say, this is good, or that is good, thus or thus doe I thinke of this matter. No: but in all points he ruled himselfe according to the charge of his commission, vttering his message according as he had heard God speake it. Marke that for the second point.

Nowe herewithall wee be warned to receiue the doctrine here conteined, not as comming from a mortall man. In speaking vnto vs, Moses protesteth that he himselfe is not our schoole­maister though he rehearseth our lesson vnto vs; but that must alwayes be God and his ho­ly spirit, that must be euen our Lord Iesus Christ, in whose hand the Lawe was giuen,Gal. 3.19. as S. Paul speaketh of him. For he was the gouernour of y^e Church at all times. Ye see then that the thing which we haue to consider here, is that we must reuerently and carefully receiue the things that were giuē vs by the hand of Moses. Not that wee may think that any thing came of himselfe: but that God sent him and ordeined him to be his instrument, so that when we receiue any thing that was spoken by Moses, wee may warrant our selues that God guideth and gouerneth vs by his owne pure trueth, and that our faith resteth not vpon men nor vpon any mortall creature, but that the liuing God is the author, and will also be the warranter thereof.

Now after he hath spoken so, he saith, That his rehearsing of all these things was in the fortith yeere, the eleuenth moneth, and the first day of the moneth. As if it had bene saide, when the people drewe nigh to the land of promise and were readie to enter into it: then did he repeate the Lawe of God, and make an abridgement of it, and re­hearse all the exhortations and warnings which he had made to them before. Not that Moses had helde his peace and kept silence euer since [the giuing of the Lawe in] Horeb: for as I haue tolde you alreadie, he ceassed not to call vpon the people continually, bicause he sawe them so wilfull and stubborne, and so stiffenecked and hard to be bowed. But in the end, forasmuch as he drewe neere to his long home, and had as good as finished his race and should anon after depart out of this world, (as wee shall see that he did in the end of this booke:) he made a rehear­sall of all the doctrine that he had preached by the space of fortie yeeres, of purpose to ratifie & confirme it in such wise to the people, as their successours might bee edified by it after his de­cease, and the profit thereof redound vnto vs at this day, and wee be taught all the lessons con­teyned therein. Neuerthelesse, we see moreo­uer, that the people ought ere that time to haue bin throughly subdued, and to haue submitted themselues better vnto God than they did. For fortie yeeres are a good reasonable time to dis­pose a man to goodnesse if euer he will be good. [Page 6] When we see a man hath bin let chawe vpon the bridle by the space of fortie yeeres, and yet will giue eare to no counsell nor reason: it is then high time or neuer for him to bethinke himself, and to fall to better disposition and ripenesse of discretion than he hath done afore, if he be told of his fault. God therefore perceiuing his people to be so wilde, gaue them time and respit to be­come tame, & led them about by y^e space of for­tie yeeres, which thing he did to thē for their 10 stubbornnesse sake, as we shall see hereafter. But y^e thing that we haue to marke at this present, is no more but that the cause why Moses spake now vnto the people, was for that he drew neere his ende, and God was at the point to take him out of the worlde, and also for that the people should be as it were renewed at that time. For it had bin saide to them that had refused to enter into the land [of Chanaan,] Your carkesses shall rotte here in the wildernesse, you be not wor­thy 20 to possesse the inheritance which your God promised to his seruaunt Abraham. Ye see then that when the people were after a sort renewed at the ende of fortie yeeres, then did Moses set foorth the Lawe againe, and speake to them ac­cording to Gods commaundement. Nowe must we also apply this to our instruction. That is to say, when soeuer we haue bin so farre ouerseene, as not to profit in Gods schoole, so as we conti­nue Asses still, or at leastwise haue but pickled 30 vpon the doctrine, without suffering it to worke any true liuelinesse in vs: if God subdue vs and prepare vs better by continuance of time to hearkē vnto him: let vs aduise our selues to make our profit therof, & let vs not be vnamendable. For what shal wee win by it in the end if we con­tinue still vnruly, and be so stubborne that God cannot ouermaister vs? Shall it not turne to our confusion? Therefore as well publikely as pri­uately, let vs bethinke vs to profite our selues by 40 this warning, & if wee haue ill receiued the do­ctrine that hath bin long preached vnto vs here­tofore: let vs consider that inasmuch as God doth not yet giue vs ouer, but vseth such mercy towardes vs: his desire is to drawe vs still vnto him, and therefore let vs prepare our selues, that we become not stubborne against him, but ra­ther let vs learne to bee meeke, and let vs giue way to the doctrine, that it may enter into our mindes and heartes. Thus ye see how we ought to behaue our selues.

Furthermore when God visiteth vs and sen­deth vs any corrections, to humble vs and to a­bate our ouergreat vnthankfulnes and froward­nes: let vs turne ouer a newe leafe and returne againe vnto him. And when wee haue done so generally for the whole body of the Church: let euery of vs do the like priuately on his owne be­halfe. If any man haue runne astray, and neuer knowen God aright, nor neuer submitted him­selfe fully to the wholesome doctrine: if God vi­sit him by sicknes, pouertie, or otherwise howso­euer it bee: let him bethinke himselfe and say, Alas, the Gospell hath bene preached vnto me, but howe haue I receiued it of all this while? I knew not my God, and although I professed my selfe to bee one of his nombers, yet did it not touche me at the heart. Howe shall I nowe doe therefore? Sith it is Gods will to haue me to bee his scholler, it is good reason that I yeelde my selfe wholly to him, and that I reuerence him as I ought to doe my souereigne maister and tea­cher. Thus ye see that the thing whereof wee be warned in this text, is that when we see how our Lorde indeuoureth by all meanes to bring vs backe, and is minded to beate downe the rebel­liousnesse that is in vs, by rebuking our vices: & that he gathereth vs home to him when he sees vs go astry, to the intent to reforme vs: we must not kicke against the spurre as I saide, but rather meekely and mildely seeke to bee gouerned by him, & to profit more and more in his word.

Now let vs cast our selues downe in the pre­sence of our good God, with acknowledgement of the innumerable faultes which we ceasse not to commit dayly against his Maiestie: praying him to vouchsafe to wipe them out through his free goodnes, and therewithall to bring vs home againe to him, and to worke so in vs by his holy spirit, as our consciences may be mortified from day to day, vntill we be ridde quite and cleane of all the corruptions of our flesh, to be clothed a­gaine with his righteousnes. And so let vs all say, Almightie God heauenly father, &c.

On Munday the xxv. of March. 1555. Th second Sermon vpon the first Chapter.

I Haue tolde you alreadie, that the doctrine which is conteined here, is not the beginning of a matter, as though it had bin new to the people, and that God had not taught it them before: but a confirmation of the things that Moses had spo­ken in Horeb, bicause the people had not profi­ted so well by them as they ought to haue done. And it hath bin declared further, that God had 10 spent the space of fortie yeeres or thereaboutes in subduing y^t people, which had bin ouerstub­borne euen at the very first, & could in no wise abide to take his yoke. For this cause is the time set out here, to the ende that wee might vnder­stand, y^t the people ought to haue framed them­selues to some obedience, after so hard & so long a chastisement as thy had endured. Besides this, there is one other circumstance: which is, that y^e people had alreadie had some victorie against 20 Og king of Basan and his neighbours, wherein they had had experience of Gods fauour. And I told you y^t those things were worthy to be mar­ked, bicause they bee the two meanes whereby God draweth men vnto him, to win them withal and to inioy them. On the one side he chastiseth them, to y^e ende they may learne to obey him as being vnder his hand & authoritie: and on the otherside he vseth gentlenesse, to make men in loue with him, and to consider that nothing is 30 better for them, than to sticke to him at whose hand they looke for all welfare. And both of these are expressed here by Moses: namely that y^e people had lingered in the desert fortie yeeres long, feeling Gods horrible punishmēt for their shrinking away frō him: & yet neuertheles, had ouercome Sehon & Og & such like kings, how­beit not by their own power, but by Gods helpe.

Wherefore let vs learne to profite our selues, as well by Gods scourges when wee bee beaten 40 with them for offending him, as also by his be­nefites whereby he witnesseth that he is readie to receiue men to his mercie, and to haue pitie vpon them when they returne vnto him. And let such knowledge make vs teachable. Whenso­euer it pleaseth God to preache his worde vnto vs, let vs haue our heartes open to receiue it: let vs be plyable to followe that which he com­maundeth: & to be short, let vs yeeld our selues wholly to his goodnesse.50

Now it is said here, that Moses expounded the Lawe, howbeit that in y^e Hebrew there is a word which signifieth, that he vouchsafed, or listed to de­clare the Lawe. And that serueth to shew still that he performed his commission with a free cou­rage or willing minde. For it may bee that he whom God commandeth to teache his people, shall discharge himselfe thereof, howbeit but as it were by force: & such necessitie, if a man haue an eye vnto it, doth alwayes import a constraint, so that all that euer we can doe shall be nothing worth. And here the ministers of Gods worde are exhorted, not onely to preach the word that is committed vnto them: but also to do it with a free and cheerefull courage, according also as S. Paul auoweth it to be requisite,1. Cor. 9.17. and protesteth that he himselfe did so. And therefore let the example as well of Moses as of S. Paul, serue for our instruction.

Moreouer, let vs marke also, that vnder this saying, of the Lawe, is comprehended the rehear­sall of the things that Moses intended to make, of the things that were come to passe. True it is that the word Law betokeneth teaching and in­struction: and therefore a man might aske at the first blush, what instruction there is in the re­port of stories. It is not without cause, y^t Moses hath sayde so. For when God putteth vs in re­membrance of our sinnes, and of the benefites y^t he hath bestowed vpon vs, and of the chastise­ments which wee haue receiued at his hand: it ought to teache vs to our profit. Gods setting of such things afore vs, is not to make vs pastime: but to the end, that on the one side we should be the better disposed to serue him, and to continue in his feare: and on the other side be trained and allured to resort vnto him, and to seeke all our welfare and all that euer belongeth to our sal­uation, at his hand. We see then howe it is not without cause, that Moses giueth the name of Lawe or Doctrine, to the rehearsall of things that were come to passe, forsomuch as by y^t meanes the people ought to haue bin led vnto God, & to haue bin the better edified. And therefore let vs marke, that when we reade the holy stories, it is not onely to know what hath bin done, to y^e end we may be able to talke of it: but to the end we should behold there the grace of God towardes y^e faithful in deliuering them. Also we must con­sider after what maner he hath exercised his children in patience, and made them to wade through many afflictions, that their faith might bee tryed: and consequently how he neuer for­saketh them at the point of neede and necessi­tie. Againe we must consider the iustice that he hath executed in punishing such as haue done amisse and transgressed his will. If we haue such regarde and discretion with vs, the Stories will bee as an instruction to vs. For wee shall bee better assured by them, than if GOD did but simply tell vs what he requireth at our handes and what our duetie is. That then is the thing [Page 8] which we haue to beare in minde: & it will be a good preparatiue for vs to the thinges that are to ensue. For otherwise it would be thought an vnprofitable thing, to knowe that Moses chose men to gouerne the people, & that on the other side the people followed not Gods commaunde­ment in pursuing their enemies, and such other like thinges. What haue wee to doe with those things, will some men say? But forasmuch as we be admonished, that all these things concerne 10 our instruction: we must put them to such vse as nothing may be vnoccupyed: assuring our selues that God procured our benefite & welfare, when he did set foorth to vs as it were in a painted ta­ble, the things that belong vnto vs at this day, and may be applyed to our instruction.

Whereas it is sayde, That it is ynough that the people had taryed a certaine time at Mount Horeb: therein we see that Gods deliuering of the chil­dren out of the bondage of Egypt, was not to 20 lay the brydle in their necke that they might go where they listed: but to be their gouernour for euer. And that is a thing that ought to stand vs in good stead. For wee haue a president, that when God receiueth vs for his people, it is not only for a day or twaine, but of purpose to haue a continuall care of vs to the end, so as he will not leaue vs in the midde way, but proceede in guiding of vs still, vntill wee bee come to our right marke. And this is a verie profitable do­ctrine:30 for what a thing were it, if God shoulde once giue vs his lawe, and set vs in a good trade: and afterwarde let vs alone without looking to vs? Wee see our owne frayltie, insomuch that wee could not steppe one steppe but wee should bee readie to stumble or to start out of the way, and the incomberaunces are so manie and so great, as it would bee vnpossible for vs to o­uercome them, if God assisted vs not. And therefore let vs learne, that when God hath 40 once adopted vs, and chosen vs to bee of his flocke: it is not to the end we shoulde but onely take a taste of his grace for a day: but to the end that he will continue in doing vs good: and his taking of vs into his gouernment, is of purpose neuer to giue vs ouer, so as wee shall alwayes be vnder his protection, and he will neuer ceasse to increase the good turnes that wee haue felt and receiued of him, vntill we bee come to the full perfection. Forasmuch then as wee see that 50 he neuer leaueth his worke vnperfected, but go­eth through with it, as it is sayde in the Psalme:Psal. 138.8. it ought well to cause vs to magnifie his good­nesse, and to incourage vs to giue ouer our selues wholly vnto him. And the same belongeth to the spirituall health of our soules, according to this saying of S. Paul in the first Chapter to the Philippians,Phil. 1.6. that he which hath begun the good worke will goe through with it, euen vnto the day of our Lord Iesus Christ. Wherefore let vs 60 marke, what whereas God declareth here by the mouth of Moses, that the people had taryed long ynough about mount Horeb, and that he would haue them to goe foreward: thereby he doth vs to vnderstand, that seeing he hath deli­uered vs from the dungeon of death, and from the bondage of the diuell and of sinne: we shall haue him to be our guide for euer, so we hearken to his voyce, and doubt not but he thinketh vp­on vs and will continually leade vs still.

Moreouer he sayeth, Let the people turne and draw towards the hill of the Amorrhytes, & from thēce inuade and possesse the land of Chanaan, whether it be the playne Countries, or the downes, or the desertes, or the seacoastes: for the land (saieth he) is before you: that is to say at your commaundement, I haue deliuered it into your handes, nothing shall keepe yee from the possession of it, if it bee not long of your selues. Why so? For I have sworne (sayeth he) to your fathers Abraham, Isaac, and Iacob: I haue promised to giue it for an inheritaunce to them and to their seede after their deceasse. Here first of all wee must marke the order that is set downe: for God sheweth the cause why he gaue that people the land [of Chanaan:] namely for his promise sake. And thereby he betokeneth, that the lande belonged not to them as by way of conquest through their owne power, nor yet for any desert of theirs, but onely of free gift. God then assigneth this title to the children of Israel, and telleth them that they shall bee as much bound to his meere goodnesse when they bee brought into the land of Chanaan, [as they were before.] And in deede the othe that Mo­ses speakes of here, was made foure hundred and thirtie yeeres afore, euen in the person of Abraham, before any of them was borne. See­ing then that GOD had promised them the land, euen before they had done eyther good or euill, and before they were borne: it may bee concluded therevpon, that their possessing of it was not for any worthinesse of theirs, as though God had beene beholden to them for some seruice: but bicause he had made them heires of it, through his owne free goodnesse. Nowe if this bee verified of the earthly heritage which the children of Israel had: what is to bee saide of the kingdome of heauen? Are wee a­ble to compasse it? Can wee deserue at Gods hand to bee partakers thereof? No: but con­trariwise, it is of his meere goodnesse that we be brought in thither, and shall haue fruition of it at the last day: for surely all that is spoken of the land of Chanaan, must serue vs for a figure and shadowe.

Therefore when as God telleth the people that they gat it not by their owne power, and sendeth them backe to the promise that he had made long ago: it is to shewe vs that whereas he is our father, whereas we bee mainteined by him in this world, and whereas wee looke for a better and more excellent life than this: we must not dreame vpon any desert or power of our owne, but attribute all wholly to his meere free good­nesse, in that he vttereth the infinite treasures of his grace and loue towards vs. Thus much haue we to remember in the first place.

Furthermore whereas here is mention made of an othe: let vs note that God vouchsafed to stoope so lowe to the infirmitie of the people, as to put them out of all doubt, by swearing by his owne name: and so doeth he nowe likewise [Page 9] towardes vs. For he is not contented to speake onely, and to tel vs what he will haue vs to do: but he also confirmeth his promises with a so­lemne othe. And why? Forasmuch as wee be inclined to vnbeliefe, and would euer be wa­uering if we were not well vnderpropped: there­fore doeth he sweare to the ende to stablishe vs the better.

Seing then that God sweareth to vpholde our weakenesse: let vs consider, first that we be 10 too vntoward, if wee cannot beleeue his sin­gle worde: and secondly that his goodnesse is inestimable, in that it pleaseth him to beare with vs, and to sweare for the confirming of our beliefe. And herewithall we haue to note also, that we must not seeke Gods will in the aire, but content our selues with his word; and that seeing it hath pleased him to shewe him­selfe vnto vs, and to giue vs warrant of his will, we must holde vs to it, and reste wholy 20 vppon it.

Now then, will wee bee sure that God will neuer faile vs, neither in this lyfe, nor after we bee gone hence? Will wee haue an infallible hope of the heauenly lyfe? Let vs haue our eye vppon the promises: let vs not wander here and there as a nomber doe, which are caryed away with fonde curiositie: but let it suffice vs that God hath certified and taught vs, that he wil not onely be a father to vs to guyde vs in 30 this worlde, but also that hee will neuer leaue vs, so as wee shall alwayes be gouerned by him, and that when hee hath tryed our faith, wee shall haue full fruition of the thinges that are promised vs: and when wee bee once ridde of this mortall body, wee shall bee raysed vp againe, and inioye an immortalitie which is hidde from vs as now. Let vs content our selues (say I) with this word of Gods mouth for all o­ther things, & let vs not scan after our owne foo­lish fancies how the matter shall goe: but haue 40 God once spoken the worde, let vs holde vs to it. And that is it which Moses meant here, in saying, God sware to your fathers.

Moreouer wee must note, that the doctrine which is set forth in the name of God, serueth not for one age onely, but for all euer, and kee­peth his force and strength continually. Abra­ham, Isaak, and Iacob were dead and rotten in the earth when these thinges were spoken:50 but yet the promise that God had made to them was aliue still. Although then that men bee mortall and transitorie: yet is Gods worde euerlasting. And if it bee the seede of the vn­corruptible lyfe, needes must it be endlesse and exempted from all corruption.

Therefore let vs marke, that Gods speaking in olde time, was not to the ende that his do­ctrine should be buryed after an age or twaine: but that it shoulde be set before vs to the ende 60 of the worlde, and we receiue it with all reue­rence. Lykewise at this day, although the Pro­phets and Apostles be dead: yet doth GOD worke still by them, & the word that is brought among vs in these dayes, not onely hath his liuely force, but also quickeneth vs, and ma­keth vs to receiue the food of our soules by it. Our saluation must needes goe forewarde, and wee must needes be stablished in it, in such wise, as wee may ouercomme the worlde and attaine to the kingdome of heauen. Thus yee see what we haue to beare in minde, when as mention is made here, of the promise that God sware to the auncient fathers that were dead long time afore.

And it is sayd expressely, that Abraham, Isaak, and Iacob were their fathers: to the ende that they might knowe themselues to bee the successors of the blessing that had bin promised. And therefore he addeth, that God had sworne to giue that land to Abraham, Isaak, and Iacob, and to their ofspring. As though Moses should say, that Gods promise is not disanulled, but must now presently take effect, and be accomplished in their per­sons. Hath God said so, saith he? Then must you consider, that he spake it not onely to your fa­thers which heard the promise, but also to [you which are] their ofspring.Gen. 18.19 For it is expressely sayd, that Abraham should teach his children the wayes, rightes, iudgementes, and statutes of the Lord. Then was it for the children of Is­rael, to haue receiued the promise that had bin made in olde time to their fathers, as if God had spoken it within fresh remembrance. And in deede wee ought to wey well this circumstance. For it is not to those only which were at the be­ginning of the Gospell, that God sayth, I receiue you for my people: but his wil is that y^e same do­ctrine should be preached stil, to the worlds end. Let vs note then, that we also are comprehen­ded with them that heard the word of god at the beginning. And forasmuch as his grace reacheth out vnto all men, and is common to all ages: it becommeth vs to giue eare to it, seeing it is ap­pointed and offered vnto vs [as well as to them.] And why? For it is not to S. Peter and to S. Paul onely, that God hath sayd, I am your Sa­uiour: but he hath ordeyned them to be mes­sengers of his goodnes, that we might be taught by their mouth, and we doubt not but God will doe the lyke to vs as he did to them. Thus ye see what we haue to consider, when as it is sayd that God promised the land of Chanaan for an inheritance to the whole linage of Abraham, and vnto them that should descend of his race.

And in very deede it behoued the people al­wayes to come back to this saying I am thy God and the God of thine ofspring after thee.Gen. 17.7. And againe vnto this,Deut. 7.9. I am the Lord which sheweth mercie to a thousand generations: as we shall see hereafter. Now, this was not said for that one tyme onely, it must be accomplished nowadayes also. Thē let vs consider y^t God hauing once plā ­ted y^e warrant of our saluation, will haue it goe foreward dayly, so as we should knowe y^t he cal­leth vs to the possessing of his kingdome, & that in vs he calleth them y^t are to come after vs: In­somuch that y^e children which come of Christi­ans, are already chosen of God to be his flock & of his houshold, & God hath takē thē to himselfe already, euen before they come out of their mo­thers wombe. Is not y^e knowledg of such doctrine [Page 10] an excellent strengthening to vs, when we see that God hath giuen our saluation a ground to build vppon, before we were borne or crea­ted? yes.

But here it might be demanded how the land was promised to the fathers which neuer had possession of it? For wee knowe that Abraham, Isaak, and Iacob acknowledged themselues to be but soiourners there, and that they had not the Lordship of the land, but that they were as 10 poore wanderers,Gen. 47 9. and were tossed too and fro, insomuch that euen their water was taken from them, so as they had not water to drinke, and not onely were kept from comming to the pits that had bin digged already, but also were put from water when they had digged pits by their owne labor and trauell.Gen. 21.25. and 26.15. Where is then the promise of God which he made to Abrahā, concerning the giuing of the land vnto him? Hereby we be put in minde of that which the A­postle 20 sayeth in the Epistle to the Hebrewes:Heb. 11.13. that is to wit, that the auncient fathers had not an eye to the visible land: but onely tooke it as a re­presentation of the euerlasting dwelling place wherevnto God calleth them: Insomuch that al­though Abraham had not anie possessiō in the land of Chanaan, yet was he Lord & maister of it neuerthelesse, howbeit that he held himselfe contented w^t the only sight y^t God gaue him ther­of, to the end he might haue his heart lifted vp 30 into heauen, and wayt to haue his euerlasting abode there. Thus to be shorte, the Lordship which Abraham had of the visible land, was spi­ritual. For although in mans opinion he had no whit at all of it, but was like to haue bin driuē out of it euery day: yet possessed he the thing that God had promised him.

But now if we make comparison between A­braham and vs, haue we not greater cause to lift vp our hartes to the kingdome of heauen than 40 he had, seeing we not onely haue a mirror or image of it set before vs by God, but also that Ie­sus Christ hath in his owne person opened vs such a way thither, as our faith, may well atteine to the glorie of God? Therefore ought we to be the better confirmed in the promise that God hath made vnto vs, of aduauncing vs into his kingdome to enter into it as his lawfull heires thereof.

And although wee doe but as it were 50 creepe on al foure here belowe vpon the earth, and our body is to vs as a corruptible and transi­torie lodging, and we be weyed downe with these bace thinges [...] yet must our true dwel­ling place needes be aboue, and wee our selues must needes be citizens of heauen and fellowes with the Angels aforehand, and possesse the thing aforehand by faith and hope, which wee haue not as yet in very deede, as the holie fa­thers haue done afore vs, who notwithstanding 60 had not thinges opened so plainely & manifestly vnto them, as wee haue nowe, nor nothing neere.

Thus see you the maner how Abraham, Isaak, and Iacob were not disapointed of y^e land which God promised to giue thē, although they neuer had the full fruition thereof themselues, but wai­ted patiently til the cōuenient time were come, for God to put their successors in possession of it after their deceasse. Sith it is so, let vs walke on vpon earth in sufferance of many conflicts, loo­king only vpon the things that are promised vs, not doubting but that we be sure of the benefite of them already, although we holde them not in our handes, ne behold them with our eyes. For why? God cannot fayle in his promises.

But now let vs come to the ioyning together of y^e thinges y^t Moses setteth downe: for he saith. Drawe towards the land and possesse is, for it is as your commandemēt, according as God sware to your fathers. Here Moses matcheth Gods promises, with y^e ex­hortations which he himselfe maketh: for the true fashion of building when men are to be brought vnto God, that they may honor him & serue him & seek his kingdom, is to begin at his free promises, & to vewe that he preuenteth vs through his own mere goodnes y^t he passeth not whether we be good or no, & y^t although we haue not deserued ought at his hand, yet doth hee of his meere free goodnesse come vnto vs, & bynde himselfe to vs without any cause why. Thus ye see at what end we must begin. Againe, men must be exhorted & warned not to despise such a be­nefite, but to receiue it, & therewithall to inforce and indeuer themselues to answere God when he calleth them. This is the order which wee must obserue in this text of Moses.

Drawe hence (sayth he) and march foreward. As if he should say, Go to, your God hath called you longer time than you be aware of. For in deede, the promise of saluation was giuen vs be­fore we were created; yea euen before the cre­ation of the world did God choose vs,Ephe. [...]. 1. Pet. 2. as S. Paul auoucheth: and againe he hath fetched vs backe to him, when wee were as cattell gone astray. Loe how Gods meere free goodnesse sheweth it selfe. We cannot alledge here any strength or any worthynesse of our owne: We cannot say, oh, God hath payed vs our wages for our com­ming vnto him: There is no such thing at all. But at such time as we were forlorne and dam­ned, our God opened vs the gate of saluation: when we were in Satans bondes, he did set vs free: when we were become his vtter enemies & were banished out of his kingdom, he made vs heirs therof. Therfore lyke as he hath freely preuented vs, and sheweth vs stil that it is of his owne meere grace, that we can attayne to sal­uation: so we on our side must not be negligent and slothfull: but seeing he hath spoken vnto vs, we must also answere vnto him: seeing that he sayth, Go, march on, let vs be going our way out of hand.

When there is any talke of doing good or of seruing God, the Papists imagine by and by that men earne the kingdome of heauen by their owne desertes or merites: but the holy scripture holdeth the cleane contrary order, as wee see here. For why? It is not sayde that men bynde God to them by their merito­rious deedes: but after that the inheritance is set before them, and that of free gift: and after [Page 11] it is shewed them, that nothing beareth sway in that behalfe but onely Gods goodnesse: then is it sayd vnto them, March foreward. And so wee learne to doe good, and to giue our selues to the seruing of God, & to become holy through his righteousnesse: not of purpose to make him beholden vnto vs, but to followe his holy calling, least wee should reiect his grace, how­beit that we cannot stirre one finger without Gods working in vs by his holie spirit. For wher­as 10 it is sayd, Get ye hence and march foreward: it is not for that the people was able so to doe: but when God hath once in couraged vs, he printeth his doctrine in our heartes, and to the intent the same should not be vnauaileable, he quickeneth vs vp: and to be short, he worketh so mightily in vs, that after he hath once giuen vs willing­nesse, hee giueth vs also performance there­withall, according as S. Paul auoucheth in the second to the Philippians.Phil. 2.13. Yet for all this, wee 20 must beare well in minde the thing that I haue touched alreadye: which is, that Gods offering of his grace vnto vs, is not to the end we should as it were fall asleepe and make none account of it: but to the ende wee shoulde be quicke­ned vp to doe good, [...]. 2.11. according to this saying, that his goodnesse and loue which hee beareth towards men, is vttered to the intent to pur­chase him a holy people fit for good workes, and [to the end] that we should walke in all purenes,30 wayting for the discouerie of the lyfe which he hath promised vs. And if this had place vnder the shadowes of the lawe: much more must we doe it now in these dayes. So then, let vs marke well, that Gods setting of the infinite riches of his goodnesse and mercie afore vs and his ope­ning of the gate of heauen vnto vs, is to the ende we should mount vp vnto him, and rid our selues of all earthly affections, seeking no­thing but to lift vp our heartes on high, and to 40 passe out of this worlde, and to be discharged of all bondes and fetters that hinder vs and hold vs back, indeuouring with all our might to come vnto him, as they that know how this present lyfe is but as a race, and that men must not loy­ter and linger here, but rather go still foreward according to gods calling of vs, who sayth, Come, Come, drawe neerer to me. And if wee goe to him, we shall no more be in daun­ger of wandering here and there, but we shall 50 keepe on our way to the mark that God hath set before vs, and we wil neuer rest till wee be come thither.

Now herewithall, to the intent to incou­rage the people, Moses telleth them that they shal not trauel in vaine. Go (sayth he) and possesse the land: and that is one poynt more well worth the noting. For if we should bestowe our labor, & not knowe that we shal fare euer the better by seruing God: we would become lazie, and our 60 hartes would fayle vs euey minute of an houre. But when we be sure that we runne not in vaine, and that God will reach vs his hand, so as wee neede not to feare but our matters shall come to passe, though Satan streyne himselfe to hin­der vs: when we stand vpon such a sure ground that our Lord will put vs in possession of the thinges that he offereth vs: it giueth vs an in­uincible courage and constancie to outstand all temptations.

And therefore let vs wey wel these wordes where he sayeth, Get yee hence and possesse the land. God sayeth not singly to his faithfull ones, goe your wayes, see what ye can doe, trye your strength, and in the meane while leaueth them at all aduentures: no, but he sayeth to them, Go to possesse. As if he should say, doe but onely apply your selues to serue me, and let me alone with the doing of it. for I will worke after such a sort, as he that endeuoreth to followe me shall not lose his labor, he shal not take paine in vain. I will make all his doings to prosper. That then is the thing that wee haue to marke vppon this streyne. And therefore what excuse is there for vs, if we followe not our Lord whither soeuer he call vs, considering that this voyce, Goe and possesse, ought to sound in our eares? And if it were spoken for y^e land of Chanaan, much more shall it be auowed and verified still at this day. Wherefore whensoeuer we be slowe to obey God, loath to part from this world, or astoni­shed with distresses: let vs enter into such thoughts as these: Alas, is it possible for to me to come vnto God? how may I ouercome so ma­nie and so great distresses? It farre surmounteth all my power and strength. When we be so in­combred and brought in perplexitie and doubt, let vs bethinke our selues thus: well, seeing it hath pleased God to shewe himselfe to me, it is good reason that I should be contented with the assurance that he hath giuen me, and with the experience of his goodnesse which hee hath made me to feele. And so must we passe on fore­ward still, notwithstanding all the temptati­ons of distrust that may come in our heads.

And for a further confirmation of our selues, let vs also take to vs this saying of his, I haue set the land before you: for it expresseth yet better how they should possesse it. If men haue an eye but to their owne power, and consi­der but their owne abilities: they may well distrust and vtterly despaire. But when wee knowe how it is Gods office to giue vs the strength which we want of our selues, and to performe our saluation whereof he himselfe is the founder: that is the thing wherein ly­eth our trust. And therefore without pre­suming any thing of our selues, let vs runne on with a cherefull courage: but yet let vs con­sider neuerthelesse therewithall, how it is God that vttereth his power for the working of our saluation, and that he is the author thereof, and reserueth the leading of vs to him­selfe, in such sorte, as the possession thereof is already in his hand. Now if we intend to fare the better by his doctrine, first let vs put out of our mindes all vaine imaginations of our owne strength, of our owne freewill, and of all that euer men haue surmised. For those are the thinges wherewith the diuell hath made men drunken, and beguileth them still, by bearing them in hand that they can doe [Page] much of themselues. And we see how the Pa­pistes are puffed vp with that diuelish pryde yet stil at this day. There is descanting among them of their owne Freewill, there is descanting of their owne forewardnesse: and yet as able folke as they be, they doe no sooner set foorth one step, but they be ready to break their necks. And well worthie: for God must needes laugh their ouerweening to skorne, yea or rather punish it, because it is a robbing of God. But whereas 10 it is sayd, that it is God which hath set the land at their commaundement: let vs vnderstand that there is no strength in vs, and that we must rid our selues of all selfetrust. And when we be so beaten downe, then let vs take heart againe, assuring our selues that God will goe through with his worke, and that he hath not forgot his cunning, and that he will neuer giue ouer till he haue brought the things to passe which he hath promised vs. Againe, if it were so that the land 20 of Chanaan was to be set before the people of Israel, & that the same was to be done by y^e hand of God: I pray you must not wee be fayne to haue the kingdome of heauen set before vs? [yes surely.] For that people had but mortall men to ouercome, that they might enter into the possession of a strange countrie. But we must ouercome Satan the prince of the world, wee 30 must ouercome an hundred thousand enemies that fight against vs, yea and all that euer wee haue of our owne must be done away. Wee must flye vp on high: and what a distance is there from hence to heauen? Then seeing it is so, let vs resort to our God, let vs put our selues wholy into his hand, let vs rest vppon his onely grace, and let vs cal vppon him with lowlynesse and re­uerence. And therewithall let vs walke on in such sort, as we suffer him to guide and gouerne vs, assuring our selues that hee will neuer fayle vs. For if we proceede after that fashion, wee shal finde that the trust which we haue to attaine to saluation, will not puffe vs vp with all selfe-weening, but make vs to yeeld God his due ho­nor in the name of our Lord Iesus Christ.

Nowe let vs kneele downe in the presence of our good God, with acknowledgement of our faultes, praying him to make vs feele them more & more, and that therewithal we acknow­ledging our infirmities, and perccyuing our selues to be poore and naked of all goodnesse, may runne wholy vnto him, so as we seeing that there is no cause why we should glorie in our selues, may seeke our whole glorie in his onely goodnesse and mercye. And that forasmuch as wee haue not nowe an onely Moses to leade vs into the land of Chanaan, but Iesus Christ which is come downe vnto vs to drawe vs vp into hea­uen after him: we may follow such a guyde, yeel­ding our selues wholy vnto him, and in no wise dragging backe from him, saying he will haue vs to come vnto God his father. That it may please him to graunt this grace not onely to vs, but also to all people and nations of the earth. &c.

On Wednesday the xxvii. of March. 1555. The third Sermon vppon the first Chapter.

AMong the benefites that God bestowed vppon the people of Israel after his deliuering of them from the thraldome of 60 Egypt, one is that he did al­wayes lay hold on them to go­uerne them. For without that, what would be­come of men? If all thinges be well considered, there is lesse gouernment in them, than in brute beastes. So thē, it was needeful that God should take order for the gouerning of them. And now Moses putteth the people in remembrance how God had bin their guide at all times, and had not onely bin contented to rid them out of the horrible thraldome wherein they had bin held, but also had established such a gouern­ment and state among them, as there was no let but in themselues, that they might not liue in quiet, and also walke in all kind of vprightnes. It is all one therefore as if Moses should say, [Page 13] See how greatly ye be beholden to your God: For he hath euery way prouided well for you: he hath continually pitied you, and by all meanes procured your welfare. And in very deede, the remembrance of Gods benefites, ought to pro­uoke vs continually to serue him the better: and when we see that he hath not fayled vs in any thing, is it not reason that we shoulde be the more disposed to yeelde ourselues wholy to his obeisance? For he sheweth how deere we be vn­to 10 him, what loue he beareth towardes vs, and what a care he hath of our weldoing, when he procureth it after such maner.

And by the way, wee haue to note here for a speciall poynt, that when God setteth a good or­der among vs, and appointeth men to haue the guiding of vs: it is a singular president of his goodnesse and loue towardes vs. True it is that the thing which is rehersed here by Moses, pro­ceeded of the counsel of Iethro his father in law,20 as he himselfe sheweth in the eyghteenth of Exodus.Exod. 18.17 And although Iethro was an heathen man: yet did God serue his owne turne by him in this behalfe. And so we see, that God applyeth all thinges and all persons to our benefite. Who would haue looked that a man which had none acquaintance with the people of Israel, sauing that Moses had maryed a wife out of his house, should haue come and giuen such counsell? But so doth God apply all his creatures to the bene­fite 30 of his people, as I sayd afore.

Besides this, we haue to note the lowlynesse of Moses, in that he held not scorne of the coun­sell that was giuen him by one that was not so excellent as he himselfe, nothing neere. Moses might haue replyed and sayd, what fellowe is this? For I am chosen of God to gouerne his Church, and to be the chiefe of it. I haue pub­lished his lawe in his name, I haue represented his maiestie, yea and he hath gi [...] mee such 40 a visible signe thereof in my face, as though I were an Angell come downe from heauen, ra­ther than any earthly man. I haue bin separated from the companie of mortall men by the space of fortie dayes, as though God had glorifyed me already: and shall a common person presume now to teach me? Moses then might haue cast foorth such wordes: but he submitted him­selfe to reason. Why so? for he knew that God dealeth his gratious giftes as it pleaseth him, in­somuch 50 that the little ones may diuers times further the greatest and excellentest. And there­in God intēdeth to try the sobernesse and mild­nesse of those whome hee hath aduaunced to degree of souereintie. For when they forget not themselues, but are alwayes pliable, and if a man bring them any better aduice than they them­selues wist of, they receiue it willingly, and yeld vnto it: it is a true tryal of their obedientnesse [vnto God.] Seing then y^t Moses, who was chiefe 60 among all the auncient prophets, could finde in his heart to yeeld to the counsell of his father in lawe Iethro, who neuer knew what true Religion ment, but had only a little taste of it in a shadow: what shal we do which are not come to y^e like glo­rie that Moses had? Wherefore let vs vnderstād, that although God haue bestowed his spirit most plentifully vppon vs: it is not to the end that we should hold skorne of the aduice and counsell of such as are meaner than our selues. For y^e meane and very knot wherewith God will haue vs knit and ioyned togither: is that the greate ones should stoope to the least, and all agree in one. Moreouer, as hath beene declared already, al­though Iethro was the instrumēt to put Moses in mind of it: yet ought it to be imputed vnto God, who had a care to prouide for the benefite and safetie of his people, y^t he might not faile them in any thing. And to this intent is it that Moses speaketh thereof. Now let vs come to the words that are set downe here.

First he sayth, that he himselfe is not able to beare them any more alone, because they were greatly in­creased: for you be (sayth he) mo than the starres of the sky: and we knowe that they were moe than seuen hundred thowsand persons. Seeing it is so then, I am no more able (saith he) to beare your charges, your incumbraunces, and your strifes: and therefore you must bee faine to choose some men to bee in office with me, men of wisedome and vnderstanding, and well tryed. First of all, whereas Moses protesteth that he was no lon­ger able to beare the charge of the people: there­in he sheweth vs, that such as are aduaunced to any degree of honor or dignitie, must not be as Idols without doing any thing at all, but [are set in that state] with condition to take paynes, yea and to doe seruice for the welfare of the com­mons, in asmuch as God hath layed that bur­then vpon their shoulders, for the vpholding of the common weale. And it is a poynt of doctrine well woorthie to be obserued. For we see how all men are giuen to ambitiō, so as euery man seekes to be esteemed and honored, & all indeuour to growe great. And why? Because wee consider not, that Gods aduauncing of vs is to the intent we shoulde represent his person in this worlde. And surely that cannot be without incumbe­rance. The more honorable therefore that any charge or office is, the more paynful and cum­bersome is it. But for asmuch as men imagine an idle honor: that fancie of theirs caryeth them into so fond or rather furious ouerlustinesse, that they passe for no more but to haue their owne swindge, and to mount vp on high, yea euen (diuerse times) to breake their owne neckes.

And on the other side it behoueth vs to marke well, how Moses sayeth that he is not able to beare so great a charge: for it doth vs to wit, that he bewrayeth his owne infirmitie, or at leastwise sheweth it to be such, as he must be faine to beare a lower sayle. Thus then the second con­sideration which we ought to haue to correct all ambition and foolish loftinesse in vs with all, is that we must examine well our owne abilitie, and then shal we finde that it were more for our be­hoofe to creepe belowe vppon the ground, than to couet to growe great to ouerrule our neygh­bors. These (say I) are the two respectes that may abate our pryde and fond desire of superioritie. The one is, that we assure our selues that the hygher a man is exalted, the more also is he [Page 14] bound both to God and to them ouer whom he is set, inasmuch as there is no preheminence without burthen, yea or rather without bōdage as I sayd afore. Marke that for one poynt. But we must also beare in minde, that wee haue no abi­litie at all of our selues, and therefore much lesse is any man to be found sufficient to beare so great a burthen. There cannot so small a charge be committed vnto vs, but the same is able to make our shoulders shrinke, yea and euen to 10 bow too. For our infirmitie is so great, that who­soeuer sifteth himselfe throughly without hypo­crisie and soothing, shall see that he is able to doe as good as nothing at all. Therefore if we think wel vppon such weaknesse, it wilbe as a bri­dle to restraine vs from clymbing so high. For what followeth but vtter confusion, when men will needes be honored, and yet in the meane while not discharge their duetie, but rather make themselues as Idols, and moreouer not 20 haue any regard at all of their owne abilitie?

Furthermore wee must marke also for a thyrd point, that although Moses sawe the bur­then to be ouerheauie for him: yet he did not quite and cleane renounce his calling, to giue ouer the office that God had committed vnto him: but sought to be helped and succored, say­ing, Let men be chosen &c. And this is well wor­thie to be noted: for there might haue bin two faultie extremities. The one is that which wee 30 haue condemned already: that is to wit, that men haue not an eye to their owne slender­nesse, but beare them selues in hand that it is a matter of no importance to be in authoritie. And that is it, that maketh him so rashe and bolde to gripe more than they be able to weelde, by reason wherof they see themselues confoun­ded in the ende, but it is too late first. For this foolish ouerweening maketh men to forget them selues, and to take too much vppon them for 40 want of considering their owne vnabilitie: and of such fonde enterpryses can come nothing but euill, because God punisheth them for them.

Nowe there is also an other euill extremitie, which is, that when men see themselues to be very fraile, they become faintharted and there­upon, if God call them to anie office of charge, they plucke backe their neckes because they see the burthen cumbersome for them, and woulde faine shake off the yoke, and shun the vocation 50 that God calleth them vnto. That is a vice whereof we must beware. But there is a meane betweene both, which is, when we see that the cumbersomnesse thereof passeth our power: then to take as much thereof as we be able to beare, measuring our selues by our owne span, and moreouer to pray vnto God to make vs meete to go through with the thinges that shall be com­maunded vs. Those are the thinges that are shewed vs here by the example of Moses. For he 60 did not fling away the gouernement of the people: because that in so doing he should haue bin a rebell against God. We see how God delt with Ionas, for he ouertooke him though he fled a­way. Therefore we must not refuse to obey God vnder pretence of our owne feeblenesse, though the charges or offices which he allotteth vnto vs be so troublesome, that we must be faine to grone vnder them. Whatsoeuer come of it, let vs hold this rule: namely to submit our selues to Gods calling, and to followe him whither soe­uer he will haue vs. And aboue all thinges let vs pray vnto him to supply our wantes: and in the meane time let vs not take too much vpon vs, but let vs measure our charge by our abilitie.

Were this wel followed, wee should not see so many outragious disorders euerywhere as there be. For what hath caused so barbarous tyran­ny in the Church, as is to be seene in the Pope­dome? Behold, the Pope hath vsurped an vni­uersall supremacie ouer the whole world. For there must needes be one head sayth he. Verily as who should say that Iesus Christ were dis­charged, who is ordeined to be the head both of men and Angels. No: but the Pope will needes thrust the sonne of God out of his place.Eph. 2.22. Col. 2.10. But if he wist what it is to reigne ouer the whole world: would he not be loath to take vpon him so vn­possible a charge? yes: but it cost him nothing to call himselfe the vniuersal head, and to spread out his winges euery way. Therefore that diue­lish pride of his was the cause of the breaking & renting assunder of the order which God had set, according as S. Paul speaketh of it in the fourth to the Ephesians,Ephe. 4.1 [...] where he sayth that our Lord Iesus Christ is gone vp into heauen to fill all thinges, and yet in the meane while hath not forsaken his Church. For he hath ordeyned Shepheardes (sayth he) & men meete to teach. And he addeth that that is according to the measure of euery member, that we might al grow together, and Iesus Christ reigne ouer vs in cheefe place.

Thus doth Saint Paul distribute the offices in such wise, as euery man must haue his por­tion of them, because there is not any one man y^t is able to doe all. But this order which ought to be vnuiolable, is rent assunder by the diuelish pryde of the Pope.

And afterward his taile, & the vermin of his clergie haue followed the same: for there is none of them all that mindeth his charge. When they angle for their benefic [...]s, doe they consider that Gods calling of them is with condition, that they shall yeeld an account of the soules that are committed to them? There is no talke a­mong them but what a benefice is worth: and anon after, pomp and credite must be matched therewithall: and so they giue themselues to all lycentiousnesse. A man shall see, not onely By­shops, but also Archbishops and Primates, which passe for nothing but for hunting, or drinking, or playing, or chambering: those are their ordi­narie trades. And why? for it neuer came in their thoughtes, that the honour which they haue vsurped, shoulde bee matched with any bond of duetie. And this hath happened, not onely in the Churchmen, but also in all e­states.

If Princes nowadaies did mind y^e charge which they haue taken in hand▪ thinke you y^t the whole world should be so turmoyled w^t warres, & y^t eue­ry [Page 15] of thē would be catching and snatching to in­large his territories? No: for there is not any one which hath but a countrie of one leage to rule, which findeth not himselfe throughly incumbe­red, if he haue a regarde of his office and dutie, as well towardes God as towards his subiectes. And yet notwithstanding he that hath a coun­trie of two hundred leages vnder him, woulde faine subdewe the whole world to him. And why is that? Because he thinketh not vpon the bur­then 10 that Moses speakes of here. As who should say, there were not a rule giuen to all such as are in any preheminence or authoritie, which is vttrered & declared of God by y^e mouth of Mo­ses as of his herault: namely y^t they be not Idols to sit ouer their people in pompe only: but y^t they must beare the burthen of the people, which cannot be without an honorable kinde of bon­dage as is sayd afore.

Also this extendeth euen vnto priuate per­sons.20 There is not that man which seeketh not to get still more and more: and when he hath three times as much reuenewe as hee needeth for his housholde, yet is he stil laying of baytes, to ioyne peece to peece. For no man bethinketh himself, How discharge I my selfe of that which God hath giuen me already? I haue goods vn­der my hands, I haue an houshold, I ought to occupy my selfe in trayning my wife, my chil­dren, and my seruantes in the feare of God: I 30 ought to haue mine eyes alwayes open, to see that nothing be done in my house whereby God may be offended. As touching my goods, I ought to vse them in such wise, as they may be imployed according to Gods will. If I haue a­boundance, I ought to relieue such as haue want and neede. Howbeit, no man looketh to this geere, but such as haue goods are as gulfes to swallowe vp all that euer they can finger: there is no other talke with them, but how they may 40 bring all thinges vnder their pawes, so as no man may be succoured at his neede. For all is one with them, so they may make their hand. As for Gods honor, they passe no [...] so much for it, but that they had liuer to be sorted in the world, and to reigne in it at their pleasure. And in the meane while they be still set vpon gathe­ring, and they consider not that in so doing they doe but plunge themselues continually into greater cursednesse.50

Wherefore let vs marke well the doctrine that is giuen vs here by the example of Moses: which is, that first of all euery of vs must con­sider, that when God vouchsafeth to put any goods into our handes, or to aduaunce vs to any degree: hee bindeth vs with the straiter bond, and we haue the harder account to make: to the ende we may learne thereby to holde our selues within the boundes of our owne slender abilitie, whē it pleaseth God to haue it so. More­ouer 60 let vs also haue a continuall eye to our owne infirmitie, so as we may acknowledge that our abilitie is very small: and if it please not God to aduaunce vs, let vs not beare enuy towardes them that are in that daunger, and haue that heauy burthen vppon their shoulders. If they feele it not: it is so much the woorse for them. And for our owne part (as I sayd afore) let vs be contented that our Lord let vs alone sitting as it were vpon the ground, and let vs not couet to climbe higher. Also therewithal let vs haue com­passion vppon such as beare the hard burthen, & let vs pray God to giue them strength and might at their neede: for we see that if God let them alone, they must needs be vtterly vndone. And thirdly, if it please God to put vs in any of­fice, let vs be ready to obey him, at leastwise according to our abilitie. Howbeit, let vs not take too much vppon vs, least this olde sayd saw be verified vppon vs, that he which grypeth too much can hardly holde it. But let vs aduisedly offer our selues vnto God, that he may gouerne vs by his holy spirit, so as euery of vs may doe his duetie, and euery of vs imploy himselfe ac­cording to his measure and abilitie, referring all our doings to the common weale, to the ende that God may be serued thereby, and our labor may redound to the benefite of the people com­mitted to our charge. Thus ye see in effect what wee haue to marke.

Now must wee also marke this saying of Mo­ses, Choose ye men of wisedome and of good skill, men well tryed, that they may be set ouer you according to your tribes, euen ouer Thousandes, ouer Hundreds, and ouer Fifties, as wee shall see afterward. Here­by it is shewed vs, that when men are to be cho­sen to beare office in the common weale, they must be chosen with discretion, and not taken at al aduenture whosoeuer can thrust in himselfe first: neither must they be preferred at any mans pleasure for fauor or for some fond brauery: but in such wise as God may ouerrule the choyce, and such men be picked out as are knowen to be meete to occupy the roomes that they be called vnto. And specially wee must obserue that which is rehearsed in the eighteenth chapter of Exo­dus heretofore alledged:Exod. 18.17 for there Iethro sayth that we must take such men as are stout, fearing God, louers of the trueth, and haters of coue­tousnesse. Who is he y^t speaketh this? A poore heathen man, as I haue sayd already: & yet God gouerneth his tongue in such wise, as we can­not haue a better teacher than him, when we be about to choose men to gouerne a people. First of all he requireth men that are stout, such as are not womanish, but haue wherewith to go through with such a charge, and haue both good zeale, courage, and noblemindednesse. Howbeit, forasmuch as without the feare of God all y^e ver­tues in man doe turne to euill: behold, Iethro who neuer heard anie one worde of holy scrip­ture, doth notwithstanding perceiue ful wel y^t it is vnpossible for a man to discharge his duetie in gouerning a people, vnlesse he feare God. If a heathen man could speake after that manner: what a shame is it for vs nowadayes, that wee should haue lesse discretion than he? And yet a man may see with his eyes how the worlde go­eth. Haue men this consideration w^t them when they goe about to choose officers of Iustice, that they will needes haue the feare of God to be the first thing in y^e partie? True it is that men wil pro­fesse [Page 16] so, & euen nature compelleth vs to say, y^t we had neede of men that are wise, and stout, verily as graunting couertly that there is neither wis­dome nor courage, without y^e feare of God beare sway. Againe, to expresse the fruites of the feare of God yet the better, Iethro addeth, that there must be vprightnesse and trueth. As if he should say, that a man shall neuer be meete to gouern, vnlesse he haue soundnesse in him, so as hee be not hollowharted, but walke on with a good cō ­science.10 And because that brybes doe blinde the eyes of the wise, and make good men to swarue from vprightnesse: he sayth that if we will haue men fit to beare authoritie, they must hate coue­tousnesse and despise the goods of this worlde, so as they can finde in their hearts to forbeare thē. Seing then that such a lesson is told vs by a hea­then man: I pray you what a shame shall it be, that we which professe our selues to be brought vp in the lawe of God and in his Gospell, & haue 20 our eares so much beaten with it, should still be nouices in the doctrine, or at leastwise put it so ill in practise among vs? And yet for all that, if we vse it not to our profite, it is written to be kept to our great confusiō, & to make vs vnexcusable.

So then, let vs wey wel this saying where Mo­ses exhorteth the people to choose men of vnder­standing and wisedome, and tryed men. For if a man be put in office but vpon hope, without good knowledge and experience had of him: is it not 30 a defiling of the seate of God and of Iustice? In deede God reserueth to himselfe the souereintie ouer all men, as he is also worthe to haue: and yet notwithstanding he wilbe serued by mortal men as by his ministers & officers: and therefore the seate of Iustice is (as ye would say) consecrated or hallowed vnto him, as shall be shewed in the next lesson. Now, there is taking of men at al­aduenture, and they know not what they ought to doe, nor how to behaue themselues. Well,40 such a one must needs make a tryal what he can do, & when he is once set in his seate, he wil haue an eye to himselfe. yea? Shal he y^t would not take a Cowheard or a Shepheard into his house vpon bare hope, without knowledge or vnderstanding of him what he is: shall he (I say) go set a man in Gods seate, of whom he hath no knowledge, and of whom he hath no experience to iudge what he is? Now then, let vs be well aduized, & foras­much as God graunteth vs the grace or rather 50 priuiledge of choosing officers to gouerne vs, which is not common to all people: in any wise let vs not abuse that gift of God, or els we shal be amazed to see our selues bereft thereof. And soothly y^e very cause why so many tyrannies are crept into the world, is that all nations haue for­gone their freedome, so as there is no more ele­ction by reason whereof Princes do sell the of­fices of Iustice, & thinges are so out of order as is horrible to see. And whereof commeth that, but 60 that when the people had the election in their hands, they abused it, & so were worthy that God should bereaue them of the honor y^t he had done them? For is it not as good as a wilful prouoking of Gods wrath, and spyting of him, when folke hauing free electiō, whereas they should choose men to serue God and to be as his officers, doe in stead thereof keepe rowtings in Tauerns or Ale­howses, and euen as it were in skorne & mocke­rie of God, choose such as are most vnthriftes & furthest out of order? See ye not how it is a per­uerting of all order? To be short, it should seeme that men intended to thrust God out of his seat, when they set his enemies in it after that sort, & such as despise him, & such as seeke nothing else but to treade his name & Maiestie vnder their feete. When men deale so, is it any wonder that God sendeth such disorder into the world as wee see there is? Now then, it standeth vs so much y^e more on hand to marke wel this doctrine, where it is saide that when God giueth a people liber­tie to choose officers, they must not abuse it, but must vse discretion in choosing of them. Yea and forasmuch as we may often times be deceiued, it behooueth vs to resort vnto God, y^t he may giue vs discretion & gouerne vs with his holy spirite, as though he had poynted them out with his fin­ger whom w [...] ought to choose. And y^t is the cause why I said y^t elections shal neuer be wel ordered, except God ouerrule them by his holy spirit.

Last of al Moses saith, I wil set thē ouer you to rule you. He sheweth y^t God had giuen him authoritie, & yet a man may see y^• he imparted it vnto y^e peo­ple, & shewed by his doings, as we haue seene a­fore, y^t he chalenged not to himselfe an inordi­nate power, but acknowledged y^t God had bound him to the common weale. So then, Moses hath authoritie & knowes well enough that Gods wil was to preferre him aboue the rest of y^e people, & yet doth not he abuse his right for al that, but re­ferreth all vnto the people. As if he should say, I will but onely shewe the way how to guide, and in so doing I will take the payne to my selfe, as for the honor, I giue it ouer vnto you. And the same mind ought to be in all good magistrates and go­uerners of people, y^t they may be able to main­taine the authoritie that is requisite: for euen to that end also hath God set them vp. But howsoe­uer the world goe, let them not seeke their owne profite, but let them indeuour to make thēselues fit ministers as nere as is possible, alwayes main­taining y^e chiefe charge y^t is committed vnto thē.

But now let vs come to that which Moses in­terlaceth concerning the multitude of y^e people. Your God (saith he) hath increased you, in such wise that you be now as the starres of the skye, and I beseech him to increase you a thousand times moe: or els, he will increase you a thousand times more, ac­cording as he hath promised you. Here Moses, in alledging the hardnesse that he had to decide all cases, doth also shewe the people Gods blessing and grace. And thereby a man may see, that his chiefe trauell was to make the people conceiue the benefites y^t they had receiued at Gods hand: and that is a lesson which we cannot be put in minde of too often. For on the one side wee see what vnthankefulnesse is in vs, how we shut our-eyes at the benefites that God bestoweth vppon vs, Not y^t we lyke not to haue them: but for y^t we consider not from whence they come, that we might glorify the giuer of them. And on the o­ther side wee abuse the giftes that wee haue receiued, because wee bethinke not our [Page 17] selues how it is God that hath put them into our handes. Nay, which worse is, wee see how men do so vaunt themselues of them, that Gods glo­rie is darkened thereby, as though they were not beholden to God at all. And not onely that, but it should seeme also that they arme them­selues against him to bid him battell, for shewing of himselfe so bountifull towardes them: and as shall bee shewed in the two and thirtieth Chap­ter,Deut. 32.15. they play the ouerpampered Iades, which 10 fall to kicking against their maisters. See (I say) how God is vnacknowledged of vs in his bene­fites. And afterward when wee haue forgotten him, wee growe after a sort heathenish, and all his giftes are defiled by vs. Sith wee see this, let vs consider that this doctrine cannot bee too of­ten set afore vs: namely, that when God choo­seth vs to doe him seruice, he bindeth vs to him the more exceedingly. And therefore his ope­ning of his benefites vnto vs, and his setting of 20 them before our eyes, is to the ende wee should knowe that he is readie to continue them still towardes vs, if wee let him not through our vn­thankfulnesse. Therefore if we be often told of the free goodnesse of our God, and it be shewed vs how richly he hath powred out his benefites vpon vs: although it seeme to be a very common matter, and that we haue heard ynough of it be­fore: yet let vs assure our selues, it cannot bee spoken too much. Wee see howe Moses, who is 30 the true patterne of all Prophets and true mini­sters of Gods worde, behaued himselfe in that case. And forasmuch as he stoode so much vp­on that point: let such as haue the charge of teaching in the Christian Church, bee sure that they can neuer be too lauish in that behalfe: & let all people also vnderstand, that the often put­ting of them in remembrance of Gods benefits, is not a needelesse and vnprofitable doctrine. Marke that for one point.40

Furthermore Moseses intent is that the people should perceiue and haue it manifestly prooued, that the great increase of them came not of the common order of nature, as we see that y^e world doeth multiply: but that it was a very myracle of God. And for the same cause doeth he also set downe the similitude that was behighted to their father Abraham. For God had shewed him the starres of the skie in a vision, and sayde vnto him: thy seede shall be as the starres of the 50 skie. Like as the number of the starres is infi­nite, so shall thy seede be after thee. Now then to the intent to magnifie Gods grace, and to print it the better in the peoples heartes: Mo­ses sayeth thus vnto them: you know what was promised to your father Abraham, how that his offspring should bee in number as the starres of the skie. Now therefore, see what a multitude is of you. For in very deede it is a wonder, conside­ring howe small a number went downe into E­gypt. When they went thither they were but one houshold, and little aboue threescore per­sons. But when they came out, they were not any longer sixtie, but welneere seuen hundred thousand, and it was within lesse than three hun­dred yeeres, that this nomber was so increased. For the foure hundred and thirtie yeeres are to bee reckened from the promise made vnto the people. And wee see that Abraham was long time without child. In the end he had Isaac, who by all likelyhood should haue bene made away. There was some likelyhood that Iacob should be increased: he had twelue sonnes: but what was that in respect of such a multitude? So then, Moses ment purposely to declare vnto the peo­ple, y^t their multiplying came of y^e grace of God, yea euen after an extraordinarie maner, and not after the course of nature. And yet notwithstan­ding, (which shall serue for an end) Moses pray­eth vnto God to increase the people still, or ra­ther assureth the people that he will increase them more and more. Although this multitude was a great trouble to Moses: yet doeth he not grudge at it, but receiueth it as a blessing of God ioyfully, and glorifieth him for accomplishing so his promise. And therewithall he hath a care to prouide for them by good meanes, seeking no­thing but that God might be serued and honou­red, and that the fauour which he had begun to shewe to his people, might continue till it were come to full perfection.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to make vs so to feele them, as we may come to him with true repentance to craue forgiuenesse of them, and he release them in such wise, as wee may seeke nothing but to giue ouer our selues wholly vnto him, forsaking all the lustes of our flesh, and all the vntoward desires which plucke vs backe to the worlde, and turne vs away from the obey­ing of righteousnesse. And so let vs all say, Al­mightie God heauenly father, &c.

On Thursday the xj. of Aprill. 1555. The fourth Sermon vppon the first Chapter.

WE haue seene already what war­ning Moses gaue for the choo­sing of men meete to gouerne the people. For (as hath bin de­clared) if they had taken iudges at all aduenture, it had bin a de­filing of Gods seate. Therefore in that case, it behooued them to vse good discretion. But here Moses addeth a point which wee ought to marke well. For although he had procured, that 10 such as were chosen were men that feared God, and were indued with singular giftes: yet ceas­seth he not to put them in minde of their duety, and to warne them of the thinges that they had to doe. Wherein wee see, that euen the wisest haue neede to be taught, and the vprightest and iustest haue neede to bee warned. And there­fore if God haue set vs in the good way, and bestowed giftes of his holy spirit vpon vs: let vs not thinke that therefore wee haue no neede to 20 bee taught. For wee must bee guided euen vn­to the ende, and wee knowe that our perfection is not in this world, nor so long as wee beare our flesh about vs, and are conuersant here beneath. Againe, whom soeuer God hath honoured by setting them in state & degree of preheminence: let them vnderstand that they haue neede to be told of their duetie, and to bee quickened vp to discharge themselues accordingly.

But let vs come now to that which is contey­ned 30 here. The first charge that Moses giueth to them that are ordeyned to bee Iudges and Gouernours, is to heare mens causes. Wherein he doeth vs to vnderstand, that they ought to bee attentiue and diligent to vnderstande euery mans right. For if a iudge vouchsafe not to heare, howe shall he execute his office? Wee knowe that although men doe the best they can to iudge aright, yet their frailetie is such as they may misse: and if they be negligent too, then 40 must all needes goe to confusion. Therefore it is not without cause, that Moses warneth the Iudges to vnderstande well mens cases. And he sayeth expressely, betweene the Iewes and be­tweene the straungers, As if he should say, euery man must bee suffered to shewe his reason. Not­withstanding that the examination and sifting out of things may now and then procure fauour or hatred: yet the iudge that will doe his duetie well, must forget all thinges that may turne 50 him from the right way. And forasmuch as the straunger hath no vpholder nor stay to leane vnto: the iudge must supply his want. And although he can looke for no reward, no nor for any great thankes at his hand to whom he may doe right: yet let him not forbeare to dis­charge his duetie, for he doeth acceptable ser­uice to God: albeit that there come no rewarde on mens behalfe, God is able ynough to recom­pence him.60

Nowe then, such as are Iusticers haue their lesson here in writing: that is to wit, that they must maintayne right and equitie towardes all men that are committed to their charge. For (as hath bin declared afore) the office of iustice is an honourable seruice. They that are set in authoritie are not aduaunced to that high estate to the intent they should trample their subiectes vnder their feete, or make none account of them: but contrariwise they bee bounde vnto them, and it is a kinde of seruice. For God hath not made principalities for a fewe mens plea­sures, to y^e end that all mankind should be their vnderlings: but for the common welfare and be­nefit of all men. Then if gouernours vnderstand not that they be bound by Gods will and by the order of nature, to them of whom they haue the charge: they must be faine to yeeld an account vnto God for their abusing of his gift and of the honour that he bestowed vppon them. Thus much concerning the first point that we haue to marke here.

And herewithall let vs marke also, that if they bee so greatly bounde vnto men: much more straitl, are they bound vnto God. If a man be grieued in a matter of fiue shillings or lesse, and the iustice cause him not to haue right: we see what is sayd here. But now, if the name of God bee blasphemed, if his honour bee defaced, if wicked and detestable thinges bee done, and they that sitte in the seate of iustice and beare the sworde in their hande withstand it not, but are carelesse what iniurie bee done vnto God: are they to bee excused? No: for if they suffer but a poore man to bee troden done, so as he haue but one penny losse: they shall bee blamed for it before God. But yet much more precious is the Maiestie of God, and the thing that con­cerneth his honour and seruice. Sith it is so, that Magistrates bee bounde to minister right to euery man, in thinges that are small and in maner of no valew: let vs marke well that they ought in any wise to procure the maintenaunce of Gods honor, more carefully without al com­parison, specially when the case concerneth the kingdome of our Lord Iesus Christ, wherevnto all the whole world is not to bee compared, in as much as Gods glorie shineth forth there. And that is the second point which we haue to marke vpon this streine.

Againe, whereas it is sayde, that the Magi­strates must accept no mans person: it betoke­neth that they must not bee mooued with any mans riches, or pouertie, or byrth, or friend­ship, or any thing else. For in the holy scrip­ture, this worde Person is taken for any qualitie in man, which may purchace him grace and fa­uour, or disgrace and disfauour. When wee speake of a person in our common speache, wee meane a man or a woman: but the Scripture [Page 19] meaneth a more speciall thing: namely that there should no regard be had what maner a one the man is, whether he bee our neighbour, our friend, a riche man able to doe vs good, a man of credit and authoritie able to reuenge himself of vs, or a poore man, a man of no allyance or kinred, or I wote not what else. All these acci­dentes which serue but to induce vs to liking or misliking of the partie, and to make vs swarue from the right way, are comprehended in the 10 Scripture vnder the worde Person: as if wee should vse the word Vizor. And in very deede, all these accidentes which bleare our eyes and beguile vs to make vs start out of the right way, are but as vizors. If a man come before vs with­out any qualitie: very well, we would heare him simply, and wee woulde not bee corrupted to iudge amisse. But if there happen any stoppe, by and by wee bee ouerraught, and our reason is so troubled, that wee iudge not any more as wee 20 ought to doe. That therefore is a vizor, which yeeldeth foorth such a qualitie to bee seene in the partie, as maketh vs eyther to fauour him too much, or else to mislike him out of measure, so as wee keepe not an vpright and euen hand betweene the great and the small. And truely Moses declareth the same very well in this text, in that he sayeth, Thou shalt heare the small as well as the great: for it serueth to expound the word Person, and there needeth none other glose 30 from elsewhere. And it is a phrase of speache which wee shall see in other textes hereafter. Therefore it behoueth vs to acquaint our selues with the termes and phrases of the holy Ghost, that the thinges which are contained here may not seeme straunge vnto vs.

Howbeit by the way, that wee may fare the better by the things that are declared here, let vs marke that the chiefe reason and ground of this doctrine, is bicause there is no accepting 40 of persons before GOD. For the same cause ought Iudges to haue a stay of themselues, and to keepe them cleare from all considerati­ons that may thrust them aside, or make them to swarue one way or other: [...]m. 13.1 [...]ut. 10.17 namely (say I) for that they represent the Maiestie of God, in as much as he hath made them his officers. Now then, there is no accepting of persons before God, that is to say, when he iudgeth he hath no respect to the thinges that men regarde, and 50 wherewith they bee drawen too and fro, so as they iudge not vpright any more, bicause their excessiue affections doe ouer maister them. And this saying, that there is no respect of persons with GOD, extendeth very farre. For when as Saint Peter speaketh of it, first in the tenth of the Actes, [...]. 10.34. [...]. Pe. 1.17 and afterward in his Epistle, he she­weth that God chose whom he listed out of the whole world, in so much as he passed not whe­ther they were Iewes or Gentiles. Whosoeuer 60 doeth good (saieth he) shall haue the fauour of God, and as for Circumcision or vncircumcisi­on, they shall none of them both bee made ac­count of. True it is that God must bee faine to looke mercifully vpon vs, before we can do any good. For of our owne nature wee bee vtterly froward, and there can nothing come from vs but all maner of naughtinesse: insomuch that God should hate and abhorre the whole world, and cast vs away euery chone, if hee should ta­rie till any of vs gaue himselfe to well doing: for our nature driueth vs alwayes vnto euill. But God chooseth his, without any abilitie of de­seruing aforehand on their behalfe: and yet not­withstanding, after he hath marked them to bee of the number of his flocke, he auoweth them & loueth them as his children and houshold folke, yea euen without regarding of what nation or state they be, whether they be riche or poore, or in credit, or indued with any good qualitie and handsomnesse, or any other thing. God then doeth as it were shut his eyes against all the re­spectes which are had in so great estimation. For he hath an eye to nothing but to soundnesse of heart, he doteth not vpon these vizors that are seene to the eye,1. Sam. 16.7. according to this saying in an other place, namely that the outward showes deceiue not him, but that he looketh vpon that which is within. Thus much concerning the first point.

But wee must apply this texte to the same vse that Moses putteth it: which is, that after the example of God, wee must haue this vnpar­tialitie in vs, so as wee will not bee drawen one way nor other by the thinges that appeare in men. And this is a very profitable or rather needefull doctrine. True it is that this is spo­ken expressely to Iudges and gouernours, in as much as God hath taken them neere to himselfe by setting them in his owne seate, and by willing them to execute his office in this worlde: and therefore ought they also to haue the greater care to followe vprightnesse, that they suffer not themselues to bee peruerted by the thinges that are to bee seene in men. But yet for all that, e­uery man for his owne part ought to take war­ning to follow Gods example, and to frame him­selfe thereafter,Colos. 4.1. according also as Saint Paul sendeth vs thither, when he speaketh of bond­men and of men of bace degree that are easie to bee oppressed, bicause men take leaue to doe e­uill when they see that a sillie soule cannot re­uenge himselfe, and that if he haue any wrong done vnto him he must bee faine to put it vp pa­tiently: by reason wherof they presume y^e more boldly to say, O, as for him, when I haue done the worst to him that I can, he hath no meanes to hurt mee. Thus are wee the bolder when we see that men are bace & haue no maintenance. But in this case Saint Paul saieth that wee must lifte vp our eyes to heauen, and that forasmuch as there is no respect of persons before God, wee must not thinke wee shall escape vnpunished when we abuse the priuiledge & authoritie that he giueth vs. He then y^t despiseth his neighbour ought to thinke thus: yet notw^tstanding, we haue a cōmon iudge in heauen, & although I be now rich & honorable to the worldward, although I be in authoritie & estimation, yet when I come thither, all this geare must ceasse: and although my coūterpartie be now despised, & haue no mā to stād by him, yet hath he a defender in heauē. [Page 20] Lo here (say I) what ought to beate downe all pride in vs, to the end that none of vs aduance himselfe, nor take more vpon him than is law­full, ne thinke he hath leaue to doe euill, vnder colour that our counterparties are of no credite and authoritie. Let vs not tarie till ordinarie Iustice doe redresse our extorsions, or till those whom God hath set in his place to iudge with­out respect of persons, doe punish vs for com­mitting of some outrage: but let euery of vs re­member 10 this lesson here, namely that inasmuch as God regardeth not any outward showes at al, it behoueth euery of vs also to frame himselfe to the like vprightnesse and indifferencie.

And forasmuch as men do always put vs in feare, so as there spring from thence the sorest and worst temptations that can be to hinder the perfourmance of our duetie: Moses warneth Iudges expresly, not to be afrayde of men. Why? For the iudgement is Gods, sayeth he. Loe here a 20 text well worthy to bee marked. I haue tolde you alreadie, that which experience sheweth too much: that is to wit, that they which other­wise are of good nature, doe neuerthelesse o­uershoote themselues through fearefulnesse. Ye shall see a man in the place of Iustice, who being not euill of himselfe, would that all should goe well, it grieueth him when he seeth any fault, and he could finde in his heart that euery man should brydle himselfe, or else that there 30 should be some good correction when any men haue done amisse: but in the meane whyle, for­asmuch as he seeth that there will be some grud­ging and misliking of the matter, [he thinketh thus with himselfe:] What? Shall I prouoke eue­ry man to anger against mee? That man hath kinsfolke and friends, and such a one is able to be euen with me if I trouble him. Againe foras­much as naughtinesse reigneth euerywhere, and wicked folke haue their full scope, and are most 40 in number: I shall bring all the world in my top, & if I minde to discharge my duetie, I must not set my selfe against two or three onely, but I see that all are corrupt, and there is no man but he resisteth weldoing. They therefore which other­wise feare God and woulde minister right and iustice when they sit in iudgement, are letted through fearefulnesse. If they stand in awe of men, they shall surely bee shaken downe. And why? Bicause they bee not grounded vpon the 50 foundation that Moses layeth here, namely that the iudgement is Gods. They knowe not (say I) that they offer great dishonour and reproche vnto God, when they preferre men before him. For he that swarueth from his duetie for feare, esteemeth mē more than God. Why so? A Iudge ought to consider, that God hath set him in the place where he is, with another maner of coun­tenance than other simple creatures. For he that sitteth in the seate of Iustice, sitteth in the roome 60 of God, and is as his Lieuetenant. A Iudge therefore ought to consider that: and if he doe not, he forgetteth God, whom he was bound to serue. It is all one as if a man being feced by his maister to doe him seruice, knoweth not whe­ther there bee a maister in the house or no, but falles to singing and playing, and eateth & drin­keth at his houres, and sleepeth when he listeth, without hauing any care or regarde of his mai­ster. Doeth not the seruaunt that forgetteth his maister after that fashion, deserue to haue men to spitte in his face? Nowe then, if Iudges con­sider not of whome they holde their estate and dignitie: their vnthankefulnesse or rather bloc­kishnesse is too too shamefull & beastly. Againe, if Iudges knowing themselues to bee set vp of God, doe neuerthelesse shrinke from their due­tie for feare of men, and bee stopped and held backe from doing the things which they knowe they ought to do, bicause men are against them: what yeelde they vnto God? what estimation haue they of his power? And yet for al that, God hath taught them their lesson, and promi­sed them to stande by them, and to bee their defence. Seeing it is so, ought they not to make a bucklar of his inuincible power, and to fight lustily though al the world should step vp against them? Is not God mightie ynough to ayde them and succour them, if they trusted thereunto, so as they woulde rest vpon it, and plucke vp a liuely courage and constancie to goe on in the right way? Yes: but else, if they bee moued by such temptations to swarue from their duetie: let them assure themselues that God wil leaue them destitute of his power. Thus then wee see, that this streine (as I saide afore) importeth a very profitable doctrine.

But yet wee must note also, that this pertey­neth not only to them that are in authoritie: but also to all men in generall. For there is as it were a comparison made betweene God and mortall men. And why? For nothing beguileth vs more, than that wee make too great reckening of men, and in so doing eyther diminishe God, or abo­lish his highnesse. As oft as men come in our minds, God is no body in comparison: insomuch as if wee put him in ballaunce, hee seemeth lighter than a feather: whereas men doe al­wayes keepe their full weight with vs. Surely if wee were about to compare other men with our selues, wee coulde set them light ynough: for euery of vs woulde make much of himselfe. Or if wee were to consider one man with another: looke whom wee lyked off, he should giue grea­test glosse to disgrace the thinges that were to bee mislyked in the contrarie partie: insomuch that wee say, tushe what is he? he is no body. For why? Wee woulde make farre greater esti­mation of the other. Thus ye see howe wee could skill to disgrace men. But come we once to GOD, he must bee as good as cast downe, and men must bee set vp in his place. Lo howe spytefull and frowarde wee bee. So much the more therefore doeth it stande vs on hand to mark this saying, where it is declared y^t if God come in place, it is not for vs to make any rec­kening of men. For it is a great trayterousnesse that men or creatures shoulde bee in such e­stimation, that Gods right should bee defaced, or any thing bee plucked from him. And yet for all that, we see it is too common a thing, & it hindereth vs that we cannot serue GOD [Page 21] as we ought to doe. True it is that euery man is turned away by his owne lustes, insomuch that although wee haue none other to with­stande vs, yet haue wee inwarde incumberan­ces of our owne, and our nature is so sinfull, as wee cannot in any wise applie our selues to doe good. But yet is there this inconuenience more in it, that assoone as another man comes in place, by and by wee bee at our wittes ende. I would faine doe my duetie (say we), but what?10 Then must I purchase mesuch a mās displeasure. Wee see nowe adayes that a man cannot plea­sure men, except hee doe as the worlde doeth, and followe the byasse of other men. And a­gaine, beholde heere my neighbour, hee will alwayes bee at deadly foode with mee, if I fa­shion not my selfe to his manner of dealing: beholde, such a man is my friende, I must needes beare him out. Hence come all priuie packings and other lewde trickes, namely that 20 euery man despiseth God, to please his neigh­bor or his friend. For whē vices reigne, as whore­dome, drunkennesse, and other disorders, so as euery man is infected by y^e example of his neighbor, & one catcheth diseases of another: what is the cause of al this? It is for that we aduaunce men too much, and consider not that it were meete for vs to abase both great and small, and to frame our selues earnestly to the will of God.

Now therfore let vs bethinke vs so much the 30 better of this doctrine that is set down here, not only for Iudges but also for all men in common: [That is to witte,] that forasmuch as the iudge­ment is Gods, we must not in any wise be shaken any more by mē, but giue God his preheminēce, & thrust downe all consideration of men, so as if men vex vs wee set our selues against them, and be not so lewd as to rob God of that which belō ­geth vnto him, to furnish creatures therewithal. Thus yee see what we haue to remember heere.40

Moreouer also, whereas it is saide that the Iudgement is Gods: that speech importeth ano­ther good lesson. True it is that Moses speaketh heere of the roome that Iudges and Magi­strates holde: as if hee shoulde say, they haue it not in feesimple or as a Lordship of inheritance, but as an office: and God in setting them in that degree of honour, resigned not his owne maie­stie to say, Sirs, you shall reigne with absolute power, and I will henceforth bee no bodie. God 50 therefore, when hee did thus set men in office, did not for all that diminish his owne estate. For hee holdeth still the souereine dominion ouer all men, and they ought to bee but as instruments of his power, and consequently to serue him, and to referre all thinges vnto him. If this doctrine were well knowen, Kinges and Princes woulde not lorde it so lycentiously nowadayes as they doe, and men shoulde haue seene another man­ner of modestie in them at all times than is now 60 seene. For they that are aduaunced vnto ho­nour, doe beare themselues on hande that the worlde was made for them, and for their faire eyes (as they say): and there vpon they reiect all informations, lawes & statutes, and shake off the yoke from their necks, as though they helde all things at their own swindge, and God is no body at al with them. But yet in this text Moses telleth them, that be they neuer so great kings & prin­ces, their superioritie ought not to diminish the authoritie of God, that his glory should not con­tinue alwayes vnappaired. Why so? For what else are the princes of the world than Gods officers, to the end y^t by their meanes he might be obey­ed, and al men do him homage, so as the highest should begin & giue example to the lowest? See­ing then that the iudgement is Gods: they that peruert the order of gouernment when they be called to do their duetie, shalbe double blamed. And therfore shal Kings and Princes and al such as are in roome of Iustice, haue a verie harde ac­count to make. For if they do amisse, they be not bound alonely vnto men, neither haue they offē ­ded creatures onely▪ but they haue violated the maiestie of God, and defiled his seate. Why so? Because iudgement belongeth vnto him, and he reserueth it to himselfe.

But like as it is said of the execution of Iustice: so let vs note that it belongeth also to the spiritu­al gouernement which god hath ordeined in his Church: yea and this doctrine ought to bee kept more straitly in that respect, than in the earthly gouernment. Why? When God ordeineth kings, Princes and Magistrates: there withall he gi­ueth them authoritie to make Lawes. True it is, that they ought to learne them in his schoole, according as it is said that lawes and ordinances which are made in commō weales,Prou. 8.15. do take their force of Gods wisedome. But yet for al that, ciuil or politike lawes are made by men. Yet notwith­standing God hath not resigned any thing, y^t he should not hold stil the soueraine dominion ouer men. I meane euen in respect of outward policy. And as touching the spiritual gouernment of the Church, we know that God wilbe heard, and that he wil haue his word obeyed aboue all things, so as men may not take vpon them to make laws & statutes, but must hold themselues contēted with that which he commandeth them. For the rule that is conteined in his word is the very perfecti­on it self. Therfore when we go vp into the pulpit, it is not to vtter our owne dreames and dotages. why so? For God reserueth the mastership and chiefe superioritie still to himselfe, so as hee will haue mē to receiue his word, to rest wholly ther­vpon without any swaruing at all from it. Seeing that God hath once set it downe so: it behoueth vs to rest vpon it. Had this bin well obserued in the world, there should not be so great troubles & variances at this day as there are. Whence come the variances that are betwixt vs & the papists, but of y^t men haue not reserued vnto god y^e thing that belongeth vnto him, but haue framed arti­cles of faith, lawes, and ordinances at their owne pleasure, & in the ende are come to this horrible confusion of mingling the inuentions of mens braines with the purenes of the holy scripture, so as they haue marred all things? And wherof else commeth it, that euen at this day, the papistes fight still for the maintenance of that tyrannie, that a man might not knowe God from his Apo­stles as they themselues say, by which common [Page 22] prouerbe of theirs they condemne themselues and cut their owne throtes? Wherefore let vs marke well this lesson wherein it is saide that the iudgement is Gods, that is to say, that the superio­ritie which men haue, in what degree so euer it bee, is not to diminish Gods preheminence, but rather to maintaine it. What then are the states of honour and all the dignities of the worlde? They are all meanes to bring to passe that God may reigne ouer vs, and to make all 10 men to stoope to him, and to knowe him and obey him in all cases. So then, what ought kings, Emperours, and Magistrates to doe? They ought to see that God be exalted and magnified as he is worthie, and that all their subiectes doe him homage, and they themselues must shewe them the way. Againe, what ought schoolema­sters and fathers to doe, and all such as haue a­nie householde [or seruauntes]? Euerie of them ought to consider on his owne behalfe howe 20 greatly God hath inhonored him? He that hath children ought to consider, thou holdest Gods place in this roome of a father, but yet hath not GOD stripped himselfe to clothe thee with his honour. What then? He is the father still, both of mee and of my children, therefore must I in­deuer that he may be obeyed. The master must thinke thus: Is the mastershippe mine? No: but it is Gods, who hath graunted mee that prero­gatiue vndeserued on my parte. It hath pleased 30 him to put this householde vnder my gouerne­ment, but yet for all that, it is he that must rule me, yea both me and all that are vnder my subie­ction. After this manner ought wee to put this doctrine in vre.

And when wee haue passed through all the states of the worlde, wee must also come to the spirituall gouernement of the Church. There­fore let such as are ordeined to preach Gods worde, vnderstande that God hath not appoin­ted 40 them to set foorth their owne dotages, and to speake what they list: but to thinke vppon Gods superiorite, specially seeing that our Lord Iesus Christ is nowe declared to bee the heade of his Church, Ephe. 1.22. according to the euerlasting ma­stership which God gaue him ouer vs, in saying, Heare ye him.Mat. 17.5. & Luke. 9.35. Seeing it is so, let such as haue the charge of teaching in the Church and are shep­herdes and ministers, vnderstande that they must not seeke to aduance themselues, nor to be 50 heard, nor to bring the people in a mase with their owne inuentions: but [they must indeuer] that God may alwayes haue the ouerhand, and be obeyed, and his worde bee receiued purely and simplie without any mingling or adding to it.

And like as they that are in that vocation and office, ought to haue mildnesse, and lowlinesse, that they vsurpe not the authoritie which God hath reserued to himselfe, yea and giuen to his 60 onely sonne: so all Christians ought to thinke thus with themselues. Wherefore come wee to Sermons? Wherefore is there order in the Church? It is to the ende that GOD shoulde gouerne vs, and that wee shoulde haue our Lorde Iesus Christ to bee as our soueraine tea­cher, and that wee shoulde be his flocke to bee led by him. Nowe this cannot bee done, vn­lesse we hearken to his voyce, and discerne it from the voyces of straungers, so as wee be not caried too and fro like wauering Reedes with euerie winde, but stande fast setled vppon the purenesse of the holy Scripture, and that our faith be so grounded therevppon, as the diuell may neuer shake it downe. Loe (say I) howe we ought to applie this doctrine to our vse, name­ly that the iudgement and authoritie is Gods. For if wee doe so, wee may well see many con­trarieties in this world, men may assayle vs with many troubles, they may well set themselues a­gainst vs, and they may well speake against vs: but yet shal we stil keepe on our pace. And why? for GOD is not variable. Although the diuell keepe neuer so great a stirre here beneath, yet is Gods purpose alwayes vnchaungeable. And so is ment by this that is saide of the truth,Psal. 117. [...] ▪ that it dureth for euer. It is not such a trueth as is hidden our shutte vp in heauen: but it is saide expresly that it is the same truth which God vt­tereth to vs by his worde, as he witnesseth day­ly. Sith it is so, let vs looke vp to GOD, and yeelde him the gouernement that is due vnto him, that hee may reigne ouer vs: and then shal our faith bee vnuariable, though the diuell trou­ble and turmoyle all thinges vpsidedowne, and stirre vp neuer so much strife and contention. Thus you see howe we must put the doctrine in vre that is conteined heere.

Nowe furthermore Moses saith expreslie▪ that if there were any harde case, it should be brought vnto him. And afterwarde hee addeth for a conclusion, that hee had commaunded them all the things which they ought to doe. As touching the harde cases, Moseses reseruing of them to him­selfe, was neither for desire of praise nor for pride, but because they belonged to his voca­tion: hee knewe that God had ordeined him to the same purpose. And therefore let vs not bee afraide to keepe still that which God hath giuen vs, if wee execute the charge that hee hath committed vnto vs. For why? like as a man must not esteeme of himselfe, so must hee not surmise, oh, this is hatefull, it may be ill ta­ken, it is subiect to slaunder: but wee must fol­lowe that which God commaundeth vs. And therefore let vs not take any thing vppon vs of our owne heade, that is to say, let vs not bee rashe to say, this belongeth to mee, for ambiti­on tickleth vs continually, and euerie of vs would haue I wote not what a priuiledge: where­fore let vs beware of such folly. Yet notwith­standing like as there shoulde no such boldnesse reigne in vs, as to vsurpe or take any thing vp­pon vs: so on the contrarie part, when GOD will haue any office or charge laide vppon vs, it becommeth vs to take it. True it is that men may chaunce to speake euill of vs for it, but wee must ouerpasse that, and keepe on our pace still. That is the thing which Mo­ses hath shewed vs heere by his owne exam­ple.

And in his owne person, hee hath set vs as it [Page 25] were a looking glasse before our eyes, to shewe vs that we must followe the order that God hath set, and not swarue from it at all. If wee doe not so, it is an vntolerable vnthankefulnesse. We knowe what infirmitie is in our selues: not one­ly in some one point but in all things are wee so fraile as is pitie to see. But our Lorde hath well prouided for all our needes, and giuen vs re­medies for them. As for example, hee hath giuen vs meate and drinke to maintaine this 10 transitorie life of ours, hee hath ordeined Ma­gistracie to gouerne vs, hee hath ordeyned the ministerie of his worde to rule our soules, and hee hath giuen singular giftes of grace to seue­rall persons, so as they bee able to giue vs coun­sell, and to comfort and incourage their neigh­bours, and to helpe them at their neede. What is to be done then? Whensoeuer wee bee cum­bered or in any perplexitie, let vs looke that wee vse the meanes of remedie that GOD gi­ueth 20 vs, yea and to vse them alwayes in his feare. For wee may bee abused, as wee haue seene. What is to bee done then? We must not turne aside nor stoppe for such as haue neither right nor reason in them, but euerie of vs must further himselfe by such meanes as God giueth him, e­uen as though hee were going to God himselfe. And that will make vs to vse the order of Lawe lawefully, which thing men doe not nowe. And it is a point well worthie to bee marked, to 30 wit, howe men may repulse iniuries, and howe they ought to behaue themselues, when any of vs findeth himselfe intangled or in perplexitie, let vs pray to God to direct vs. If wee did so, surely wee would not goe to lawe but with trem­bling, and wee woulde say in our selues, I goe now to present my self as it were before my God. But howe goe men to it noweadayes? Rather to seeke a cloke for all naughtinesse: so as there is neither craft, nor spite, nor any other wicked­nesse 40 which is not to bee founde there. And why? For without hauing any regarde of God, there is nothing thought vppon but howe to be­guile men, or howe to winde them in by some wicked practise. So much the more neede ther­fore haue wee to marke well what is saide here, that is to wit, that according as God hath or­deined states and degrees among men: so must men dispose things and direct them by the order that God hath set and established.50

And for a conclusion let vs also wey well this which Moses addeth in the ende: namely, that hee had taught the Iewes all thinges which they had to doe. When hee saith so, it is all one as if hee shoulde protest, that they coulde not but know, that they sinned not through ignorance, nei­ther coulde say, I tooke it to haue beene other­wise, I knewe not what was to bee done. You knowe (saieth Moses) there is no let but in your selues, for I for my parte haue beene faith­full 09 full to Godwarde since the time that hee did put mee in trust to instruct you, I haue taught you as hee commmaunded mee: nowe therefore you cannot haue any excuse to hide you withall. And if Moses had such a care to teach the people in respecte of the earthly go­uernment: no doubte but hee was yet more dili­gent in teaching them the doctrine of saluation. That is the first poynt whiche wee haue to note. Doth Moses tell vs, that hee did not conceale nor hyde any thing from the Iewes, in the thinges that concerned their worldlie dueties, for the mainteyning of some order and humaine honestie among them? Then is it much more likely that hee first preached to them the grace of God, and afterwarde shewed them the rule of good conuersation and there withall tolde them of the couenant of saluation, which GOD had made with his people. It is certaine that nothing was concealed in that behalfe, but that he vsed an exquisite diligence, so as hee lefte not the Iewes in doubt without due warrant how to behaue themselues to God­ward.

Nowe then, if Moses discharged his duetie after that sort, wee must conclude that the Lawe was a sufficient doctrine to instructe the peo­ple, and that hee vsed not anie shiftes to carie them heere and there. Afterwarde came the Prophetes, which added yet a greater lighte. Last of all, the Gospell was preached through the whole worlde. Nowe then, can wee say that our Lorde hath not taught vs sufficient­ly, and that all the Prophetes, and the Apo­stles, yea and Iesus Christ himselfe haue gi­uen vs but halfe an instruction? Can wee say so? No that were too vilanous a blasphe­mie. Nowe therefore, let vs haue our eares open to hearken to our GOD, and he will be a good schoolemaster to vs, and let vs bee contented with the doctrine that is contey­ned in the holy Scripture. For there wee haue so perfect wisedome, as no fault can bee found with it. Consider well therefore what we haue to marke vppon this streine, to the ende that euerie of vs may indeuer to profite dayly more and more. And if there bee any ignorance in vs, let vs assure our selues it is through our owne fault, in that we bee as blinde wretches, vntill God haue inlightened vs through his grace. Therefore it behoueth vs to pray him to open our eyes by his holy spirite. And on the other side, let vs not stop our eares against the thinges that God speaketh, nor pretende ignorance to excuse our naughtinesse. But seeing that God telleth vs, that he hath shewed vs all thinges by his worde which wee ought to doe: let vs holde vs to it without coueting any nouelties, and without fond curiositie, for we shall neuer scape from him; and therefore let vs not be gad­ding to receiue euerie newe toy that is offe­red vnto vs. And so let vs ponder well the thinges that wee haue to marke vppon this text, to the ende that for asmuch as GOD hath nowe giuen vs a confirmation of his Lawe and of his Prophisies, and directed vs to the right marke: wee may take the Gos­pel [alwayes] for our guide, in wayting till he haue gathered vs together into his kingdome.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele them better, [Page 24] to the ende we may returne to him with true re­pentance, and being ashamed of our selues flee for refuge to his mercy: and that forasmuch as we knowe hee hath set it forth most largely and abundantly in our Lord Iesus Christ, wee may resort to him the more boldely, seeking conti­nually for the great treasures which he hath pre­pared for vs in his kingdome. And [beseeching him] to guide vs so hencefoorth with his holie spirite, as we may liue in his feare, framing our 10 selues vnto his righteousnesse, and seruing him according to his holie will, so that although wee might be hindered by the stumbling blockes and cumberances which wee see in the worlde, yet wee may not cease to followe our good GOD, whither soeuer hee calleth vs, notwithstanding that the worlde bee blinded with neuer so out­ragious confusion and disorder. That it may please him to graunt this grace, not onely to vs &c.

On Fryday the xij. of Aprill. 1555. The fift Sermon vpon the first Chapter.

IN this text Moses rehearseth, after what sort he had exhorted 30 the people to take possession of the Lande that God had promi­sed them, and by what meanes he would haue incouraged them to it. And that is to the ende that the people shoulde knowe their owne vnthankefulnesse and naughtinesse, in reiecting the benefite that was offered vnto them, and in that they obeyed not God, but were giuen too much to their owne sensualitie. This then which Moses doth heere,40 is as it were an vpbraiding of the Iewes, to y^e end they might knowe howe it was long of none but themselues, that they inioyed Gods blessing no sooner: and that they might afterwarde yeelde themselues more pliable, and not bee so wilfull any more in their owne frowardnesse, but sim­plie submit themselues to God as soone as they shoulde heare him speake. That is in effect the intent of Moses.

Neuerthelesse hee interlaceth also another 50 matter therewithall: which is, that he telleth the people they be so much the lesse to be excused, because they had had experience of Gods good­nesse, in that he had led them with his mightie hande. For, their passing through the horrible and dreadfull desert, was not without the assi­stance of a singular and vnaccustomed power of God: where as they notwithstanding forgetting the goodnesse which they had felt, and which they ought to haue borne in minde for euer, did 60 grudge at God, and became wilfull, and woulde not goe forwarde when he was redie to haue led them to the end. And that is the cause why Mo­ses saith expresly, that they had seene. As if hee should say, you wrought euen against your na­turall senses, when you went not on as your God commaunded you. The reason is this. So long as you suffered your selues to bee gouerned by his hand, and so long as you walked in the way that hee appointed you: did you not euen see with your eyes, that hee made you to ouercome all hardnesse? Was not the wildernes wherthrough you passed, a verie gulfe? And yet notwithstan­ding you scaped out of it. And how came that to passe, but by the wonderfull working of your God among you? Seeing y^t you heard his voyce, you were sure that hee was come among you. Then said I vnto you, now is there no more for vs to doe, but to inioy the lande which our God hath assigned to vs for our heritage. Goe, let vs fight, our God hath promised it vs, and hee will not disappoint vs. Wee knowe he hath wrought mightily for vs hithe [...]to, and surely he will goe through with his worke. These and such other things did I alledge vnto you: And yet you fol­lowed not them as you ought to haue done. Wherefore acknowledge your vnthankefulnesse in that you refused to enter into the inheritance which God had promised to your fathers, and which he hath prepared for you.

Nowe by the way, the first good lesson that wee haue to gather here, is that forasmuch as God hath alredie vttered his goodnes towards vs in making vs to feele his blessing: wee be the more worthy to be blamed, if we rest not whol­ly vpon him, or put not our whole trust in him to walk on boldly & without douting. For although God had neuer shewed himselfe to our experi­ence: yet ought wee to giue credite to his holie worde. And it is good reason that we shoulde do him the honour to beleeue whatsoeuer he saith or speaketh vnto vs: for as much as he is faith­full, and his worde is better tryed than either gold or siluer,Psal. 12.7. as it is saide in the Psalme. And [Page 25] therefore if there were no more but Gods vtte­ring of his worde with his owne mouth: it were ynough to condemne the whole world for their disobeying thereof. But seeing that God hath confirmed his sayings by deeds, and hath shew­ed vs as it were to our eyesight, that his making of his promises vnto vs is not in vaine, but hee hath made vs to feele the thinges with our hands; so as we know in effect what his power is, and that it neuer faileth those which are his: if 10 after all this teaching we fall to checking still, and be so stiffenecked as we will not bow to sub­mit our selues to the thinges that hee speaketh, nor haue any will to obey him: I pray you doth not the greater condemnation lye vppon vs? What is to be done then? Let euery of vs consi­der aduisedly the good turnes that God hath done him, & let him marke them and note them that hee may beare them in minde. Verie well, God hath succored mee at such a pinch, I haue 20 felt his helpe in such a case, I haue beene ayded at his hande, and he hath made me to perceiue his mightie power after such and such fashion. After this manner must wee make rehearsall of Gods benefites, and of his helping of vs all the time of our life. And after as hee hath vttered himselfe vnto vs, so must we be the more confir­med to trust to his promises, and to rest wholly vpon them. Herew [...]thall let vs be stablished in in­uincible constancie, to goe which way soeuer he 30 leadeth vs, without feare of any distresse. Why so? For my God which hath neuer forsaken me to this day, will not giue me ouer now. As I haue felt [hertofore] that he giueth strength to those that are his: so am I sure that hee will reach me his hande and succour me still. So then there is no more for me to doe, but to commit my selfe vnto him. I see that this thing & that thing may cumber me, there are a number of temptations which may make me turne heade: but yet foras­much 40 as my God hath succored me hitherto at my neede: I doubt not but hee will doe the like vnto the ende: Thus yee see that the way for vs to eschewe the blame of vnthankefulnesse, is to call Gods benefits oftentimes to our remembe­rance, thereby to strengthen our selues still in trust that he will neuer faile vs vnto the end. Al­so this wil serue to make vs ouercome al tempta­tions: and although the diuel haue neuer so ma­ny meanes and stoppes to turne vs out of the 50 right way, yet shall we not cease to goe on still. And why? Because the hope which wee shall haue gathered, of Gods former making of vs to feele his goodnesse, will serue to carie vs o­uer all tempestes in the middes of the sea: it will be as a boate, or as a shippe, or as a bridge to conuey vs safely ouer. To bee short, wee shall haue wherewith to strengthen vs conti­nually, so wee shutte not our eyes at the assi­stance which God sheweth vs dayly. Thus 60 you see generally what wee haue to gather vp­pon this saying of Moses. A non the matters shall bee layde out more particularly by simili­tudes.

Let vs proceede to the things that he addeth: namely, that being come to the hill of the A­morrhytes, he saide, Let vs possesse the Lande which the Lord our God and the God of our fathers promised vs. For it is here before vs, that is to saye, at our commaundement, as hee had said afore, for this is but a repetition of that which were haue seene already. And heere Moses setteth forth the promise that God had made vnto the people, to the end to assure them of the Land in such wise, as they shoulde bee out of all doubt that it was their owne. And why? Because it had bene pro­mised them of God. Beholde (saith he), thy God ment not to lye to thee, nor to beguile thee: and therefore thou maist assure thy selfe, that the thing which hee hath spoken shalbe performed. Marke that for one point.

Neuerthelesse, to the ende that the people may the better vnderstande, that they were not to possesse the lande for their owne deserts sake: hee telleth them expresly, It is the God of your fa­thers that doth it. For the Lande was promised as well to Abraham as to Isaac and Iacob, before the Iewes which then liued, were borne. Ther­by then are they put in minde, that they had not deserued such a benefite at Gods hande, but that it proceeded wholly of his free good­nesse. And so much the more were they to blame, in that they had felt such experience of Gods goodnesse, and their sinne also was so much the heinouser, in that they acknowledged not the mercie that he had vsed towards them. That then is the effect of Moseses meaning heere.

But we haue to note herewithal, that although the promise was then growen olde, yet had it not lost his force: neither ceased it to liue still, though Abraham, Isaac, and Iacob were deade. True it is that the promise which had beene made, was not spoken to them that were pre­sently aliue at this time: [they to whome it was spoken] that is to wit, Abraham, and the Pa­triarks, were all deceased. But Gods promise & his truth die not with men, they haue not the course of a transitoritie and flightfull life as wee haue. Therefore let vs marke well, that where­as God had promised the lande to Abraham, for him, his heires, and successors that shoulde de­scende of his race: although Abraham was rot­ten in the earth, and they that followed him to­gether with all the Patriarks were consumed to powder and dust: yet the worde that GOD spake continued still, and forewent no whit at al of his force. This (I tell you) is a point which wee ought to marke well. For it is nowe long ago since the Lawe was giuen: so that if we haue an eye to the oldenesse thereof, it will seeme to vs to bee an outworne and deade thing. About a two thousand yeares after that, the Gospel was published to the worlde: and wee see that ma­nie yeares▪ yea many hundred yeares are pas­sed since. Then if wee shoulde measure Gods trueth by time: wee might thinke it to bee a thing as good as buried and quite and cleane forgotten.

Moreouer they that first caryed the Gospell abrode, are deade long agoe: but yet must we beare in minde, that Gods trueth is euerlasting, [Page 26] and that although men be corruptible and passe and vanish away: yet the doctrine of saluation abydeth alwayes vnappayred, so as the force thereof abateth not at all. That is it (say I) which we haue to beare in minde. For although it was in olde time that GOD spake to Moses and the Prophetes, and although it bee nowe long agoe since the Gospel was delyuered to the Apostles: yet must we receiue the doctrine ther­of nowadayes, as being in full force still. And 10 that so much the rather, in respect of this say­ing of the Apostle,Heb. 10.20. that our Lorde Iesus Christe hath made the way fresh by his bloude. They that liued vnder the Lawe and the Prophetes ought not to haue despised the trueth that had beene manifested to their fathers, though it was done long time before: and yet did not God discouer it so openly to them as hee doth to vs. It is not for nought then that the Apostle saieth, that the way which Iesus Christ made, is freshe.20 And why sayes hee so? His meaning is, that the bloude of our Lorde Iesus Christ cannot drye nor putrifie, but is alwayes freshe in remembe­rance before God, to the ende that wee shoulde bee assured of his trueth, which hee hath sealed with his death and passion. Seeing then that we haue such a pledge, we ought to be so much the forwarder to receiue Gods truth, forasmuch as wee perceiue that the force and vertue thereof dureth for euer.30

Nowe must wee marke further howe Moses saieth heere, Thy God hath promised thee the lande, It is before thee, possesse it. By these wordes he be­tokeneth, that wee must rest wholely vppon that which God saith, and not stande scanning after our owne fancies. For if men content not themselues with the thinges that God speaketh to them: where shall they seeke for greater cer­teintie? Or when they haue sought it, where shall they finde it? But it is an offering of too 40 greate wrong to our GOD, when wee bee not satisfied with his vttering of his will, and with his warranting of the same vnto vs. For if therevppon wee bee still wauering and doubt­full: what else is such vnbeliefe, but a replying against Gods trueth as though hee were not faithful, or as though he went about to abuse vs by alluring vs with vaine hope? So then let vs marke well, that all our life long wee must con­tent our selues with Gods worde, and when we 50 haue it wee must followe it without seeking any further.

For looke howe many doubtes and mistrustes wee conceiue, so many ouerthwart nippes and priuie vpbraydings doe wee giue vnto GOD, as who shoulde say there were no certaintie in his saying. But wee knowe that nothing is more pe­culiar to him than his trueth. And so (as much as in vs lyeth) wee make it a thing of nothing. Therefore it is a verie profitable warning when 60 hee saieth, The Lorde thy God hath promised thee the Lande. For hee speaketh still in generall, meaning that we must all our life long hold this rule of sticking simply to the word of God. A non the things shalbe laide foorth particularly, as I saide afore.

But let vs marke well, that Moses hauing al­ledged Gods promise, and hauing saide that the Lande was at the peoples commaunde­ment, because GOD ment not to fayle in the perfourmance of the thing that hee had once promised: addeth afterwarde, Enter into it and take possession of it. Wherein hee sheweth vs that although GOD performe in vs al that hee hath saide: yet must not wee on our side bee idle, nor bee as blockes of wood, but wee must offer our selues to his seruice. For albeit that wee cannot stirre one finger to doe wel: yet hath GOD made vs instrumentes whereby hee will worke.

Therefore wee must goe forwarde when hee commaundeth vs, and wee must indeuer to ap­ply all our members and wits to obey him. True it is (as I saide) that men are vtterly vnprofita­ble, yea and that their will goeth cleane backe from that which God commaundeth: but yet for all that, God ceaseth not to giue vs willing­nesse, and when hee hath giuen vs willing­nesse, hee giueth vs also performance, as saint Paul auoucheth to the Philippians:Phil. 2.13. and there­withall hee maketh vs to doe it with feare and carefulnesse. When as Saint Paul saith, Doe ye, and also, It is God that doeth: those two thinges seeme to bee contraries: but they bee not. For Gods working is in such wise, as hee imputeth to himselfe the thinges that hee doth in vs: and yet for all that, hee will not haue vs to bee sloth­full and to fall a sleepe, but that euerye of vs should indeuour himselfe. Let vs learne then that whensoeuer God promiseth vs any thing, it is his office to accomplishe the whole.

Neuerthelesse he will haue vs to take paynes and to straine our selues, yea euen vs which are vtterly vnprofitable. And hauing giuen vs his power, hee will haue vs indeuour to make the thing auailable which he hath bestowed vppon vs, and to make it to bee profitable. That then is the thing which we haue to note here.

Howbeit, there withall there is also the con­clusion which Moses maketh: namely when as hee saith, Feare not, bee not dismayed. And here­by hee doth vs to vnderstande, that although we bee armed and fenced with Gods promises, so as wee ought to bee sufficiently resolued, that hee will guide vs vnto the ende: yet shall wee haue manie occasions to make vs grudge and re­pyne, so as we might swarue aside from the right way, or vtterly forsake it, if we had not constan­cie to ouercome all the stoppes and lettes that the diuell thrusteth in our wayes: for of nature we be fearefull. True it is that in many things we be but too hardie. When any fond thing is to be attempted foolishly: in that case men neede not to be hartened, for they be but too bold already, to attempt this and that, & to mount aboue the cloudes as thee say. But when GOD shoulde be followed whithersoeuer hee calleth vs: our eyes runne heere and there, vp and downe, wee bee at our wittes ende, yea and if a flye doe but whiske before our eyes or a strawe stirre at our feete: by and by wee are at a stoppe. Nowe seeing wee haue this vice in our nature, let [Page 27] vs determine to fight on al sides against this fōd fearefulnesse, to the ende wee bee not helde backe from following God whithersoeuer hee commaundeth vs, but that wee may ouercome all the temptations of Satan, though he bee ne­uer so wylie in forging and framing of innume­rable occasions in that behalfe, to turne vs away from our calling. And therefore let vs marke this warning giuen to the Iewes by Moses. For it is a warning to vs as well as it was to them,10 that it is vnpossible for vs to come thither as god calleth vs, if wee ouercome not this feareful­nesse and dismayednesse, that is to say, if wee fight not against all the incumberances that sa­than can set before our eyes to make vs afraide. Therefore it standeth vs on hande to bee ar­med with strength from aboue. Thus you see howe wee ought to apply this streyne to our in­struction.

Nowe the thinges will bee the plainer and 20 better vnderstoode, if we make a similitude be­tweene the lande that was promised to the chil­dren of Israel, and the kingdome of God where­unto wee bee called. For in good sooth, the land of Chanaan was but as a figure & earnest-penny of the kingdome of heauen. Had the aun­cient fathers setled their mindes vppon the lande which they sawe: they had had a verie poore rest and weake stay, for in verie deede they inioyed it not of all their life, they did but 30 onely trauell through it as straungers and way­farers. [...]eb. 11.9. [...]13. Wee see that Abraham had not one foote of it in possession, sauing that hee pur­chased a little peece to burie his wife in, no hee had not so much as water to drinke. Iacob was banished out of it a great parte of his life. Isaac and all the Patriarks had but their walke in it, they neuer possessed one foote of the land which God had giuen for an heritage to them and their issue. Wee must needes conclude then 40 that the auncient fathers did not passe through this visible land, and that their acknowledging of it for their inheritance was after such a sorte, as they tended alwayes towardes heauen, and that was the marke which they aimed at. Seeing it is so, wee must make a similitude betweene this lande, and the inheritance wherunto GOD calleth vs, as it hath beene purchased for vs by our Lorde Iesus Christ.

Whereas hee saith That God made the people 50 to passe through a horrible and dreadfull wildernesse: the same belongeth vnto vs also, if wee consider in what state God founde vs, and whence hee hath drawen vs. For are wee not all damned and forlorne by nature? Hath not the diuell a tyrannous dominion ouer vs, from whence no man can deliuer himselfe by his owne power? Euen so, if wee consider where GOD seeketh vs when hee calleth vs to him: [wee shall finde, that] the wildernesse wherethrough the Iewes 60 passed is not so dreadefull and terrible, as is the damnation wherein wee were. For wee bee in bondage of sinne, wee bee vnder the thraldome of death, satan reigneth ouer vs, and is king and prince of the whole worlde. See­ing then that GOD riddeth vs out of so mise­rable slauerie, and setteth vs at libertie by his holy spirite: is it not all one as if hee shoulde make vs way through the gulfes of hell? Yes: for wee bee there in verie deede, and wee can­not come at Iesus Christ, except we be brought out of the dungeons of death. Nowe then, if there were no more but this, that God hath ridde vs from the curse which was brought vp­pon vs by Adam, and wherein wee are all of vs fast shut and locked vp vntill hee haue pitie vp­pon vs: the experience of that one point ought to make vs perceiue his goodnesse. And if there were no more but that: it ought to giue vs cou­rage to followe him, and to giue our selues whol­ly vnto him. For if wee bee slouthful, there is no excuse for vs, because his goodnesse is sufficient­ly warranted vnto vs, and it is long of none but our selues that wee bee not fully resolued and perswaded that hee will goe through with the thing that hee hath begunne. And that it is so, if euerie of vs bethought himselfe well, wee shoulde finde that God by infinite wayes made vs to ouercome the thinges that seemed vn­possible. But what? To set foorth our owne va­liant deedes, wee can well ynough alledge this and that, and our memorie is but too good. And though it bee but a thing of nothing that wee haue done, yet wee can skill to magnifie it and to make great reportes of it. Loe howe men can bee quicke ynough to remember all that euer they haue done in their life, that may set foorth their owne glorie: but in the meane whyle wee doe wickedly forget the benefites of GOD. And yet worketh hee in such wise to­wardes vs, as ought to quicken vs vp to acknow­ledge his goodnesse, or else on the contrarie parte wee doe but thrust all vnder foote. Hee shall haue deliuered vs from manie after delays, and hee shall haue made vs to haue passed ma­nie greate lettes, so as wee may haue thought that we had beene vtte [...]ly shut out and fordone, and hee shall haue reached vs his hand: and yet for all that, wee neuer thinke of it againe. Nowe then, where as wee see men to bee rechlesse and slothfull in following GOD, it is because they forget his benefites which they haue had proofe of, and become like the Iewes. And there­fore it behoueth vs all to acknowledge our fault in this behalfe, and to mourne before God, and to seeke redresse of it.

Thus yee see howe wee ought to put this text in vre by similitude: that is to wit, when the pro­mises of the Gospell are set forth to bring vs to the kingdome of heauen: let vs consider where­at God hath begunne in vs, by what meanes he hath brought vs to him, and howe hee hath strengthened vs, to the intent to bring vs out of the damnation, whereof wee are founde worthy by too too apparant conuiction. Nowe therefore if wee thinke there vpon, and consider thus with our selues, beholde, our God hath made vs pa [...] ­takers of his power, wee haue had too apparant experience therof, he hath deliuered vs out of y^e gulfe of hel, he hath ridde vs out of the bonds of the diuell and of death: let vs not doubt but hee will alwayes continue like himselfe hereafter, [Page 28] and hold out to the end.

Furthermore let vs also marke well this say­ing in this text: The God of thy fathers hath pro­mised thee the Lande. Beholde therefore, it is at thy commaundement, enter into it and take possession of it. The meaning is that wee shoulde yeelde so much honour to Gods truth, as to bee fully and throughly resolued in our selues, that inas­much as hee hath adopted vs to his children, our inheritance is certaine and infallible in hea­uen.10 For to what purpose is the Gospell prea­ched vnto vs, but to make vs knowe that GOD is our father, and that wee being become his children by his free adopting of vs, shoulde bee assured that the kingdome of heauen belongeth vnto vs?Mat. 13.24. and 31. And in verie deede for the same cause is the Gospell called the kingdome of heauen, forasmuch as it openeth the gate vnto vs, to the ende that wee nowadayes shoulde not doubte but that GOD auoweth vs to bee his heires.20 But wee must haue a further consideration of the inheritance that God giueth vs, than of all the benefites that Moses speakes of. For it stoode the Iewes on hande to haue helde themselues still to the thing that had beene spoken to Abra­ham, Isaac, & Iacob. But now is the Gospel ano­ther warrant vnto vs. For God is called the fa­ther, not onely of Abraham, Isaac, and Iacob, but also of our Lord Iesus Christ, who is our head in such wise, that being once vnyted vnto him, we 30 become partakers of his own substance and life, and [therefore] we must not doubt but that the inheritance of the kingdom of heauē belongeth vnto vs. Nowe then, like as Moses said vnto the Iewes, The God of your fathers: so must this voyce sounde in our eares, The GOD and father of our Lorde Iesus Christ, hath not onely promi­sed vs the kingdome of heauen, but also giuen vs wherewith to assure our selues the better of it. For we haue the performance & effect there­of,40 in that our Lord Iesus Christ suffered death, to recouer vs the inheritance, whereof wee were bereft and dispossessed in the person of our father Adam. Nowe then wee see after what sort we ought to looke vpon this doctrine: that is to wit, that although wee bee vnhappie wretches, although wee deserue to bee reie­cted of our GOD, although there bee nothing but cursednesse in vs, and although that by na­ture wee bee plunged in the gulfe of hell: yet 50 notwithstanding, seeing that God hath adop­ted vs in our Lorde Iesus Christ, and made vs all one with him by faith: wee neede not doubt but we be heires of the kingdom of heauen. And why? For GOD cannot lye, and forasmuch as hee is vnchaungeable, we haue sufficient warrant that wee shall not bee disappointed by putting our trust in him. Againe, wee haue our Lorde Iesus Christe, who is the mediatour be­tweene God and men, and hee hath not onely 60 taken solemne recognisances as a publike no­tarie: but also accomplished the thinges that were promised on the behalfe of GOD his fa­ther. He hath signed the euidence in such wise with his owne bloude, as wee see he hath pay­ed that which hee owed not, and that which he was not to bee charged withall. So then let vs haue this stedfast assurednesse with vs, that GOD auoweth vs for his children, and con­sequently that wee bee heires of eternall life. Howbeit, let vs alwayes take that assurednesse out of the Gospell, accordingly as we see that Moses leadeth the Iewes thither.

True it is that wee must not forget the hea­uenly power that was vttered euerie where in the rysing againe of our Lorde Iesus Christe. But howe might we applie such a benefite to our selues, or how could we inioy it, if it were not by faith? Therefore like as our Lorde Iesus Christ hath purchaced vs the kingdome of heauen by his death and passion: so is it his will that com­fort shoulde bee giuen vs nowadayes by his Go­spell, where hee witnesseth vnto vs that all that euer hee did was for our sakes and for our wel­fare: so that hauing that once, and being assured thereof, we may inioy the benefite that was pur­chased for vs.

But yet in the meane while, wee must doe so much honour to the Gospell, as to beholde that thing by faith, which is hidden from our eyes. It is saide that the Lande is at thy com­mandement. Nowe if wee beleeue our senses, wee cannot perceiue that the kingdome of heauen is ours, or in our hande: it will seeme to bee too farre off from vs, and that wee had neede of wings to flie aboue the skyes. But what? Wee must so honour Gods worde (as I saide) as wee must not doubt but that the thing which is spoken there, is possible to be done, al­though wee conceiue not howe by our fleshly vnderstanding: faith must surmount all capaci­tie of man. And if wee finde any hardnesse therein, let vs fight against our selues, and day­ly indeuour to recouer vnto God. For the way whereby hee will be glorified at our hands, is (as I saide at the beginning) that if there were no more but his bare worde, yet ought the same to contēt and suffice vs. But seeing he hath vouch­safed to deliuer vs this pledge which he hath gi­uen vs in the death and passion of our Lorde Ie­sus Christ: we shalbe the lesse excusable, if wee haue not a full and whole contentation. Seeing then that we haue such an assurance of the king­dome of heauen, let vs go and take possession of the lande. For (as I said afore) God will not haue vs idle.

True it is, that hee sheweth vs by the holy scripture, that there is not one drop of power in vs that tendeth vnto good, but that wee be wholly giuen to euill. And yet notwithstanding it is his will also that when he hath put his grati­ous gifts into vs, we shoulde make them auayla­ble, without chalenging any thing at all to our selues. For in this case it is not for vs to glorie in our selues, nor to trust in our owne legges, according wherevnto it is saide in the Psalme to such as are giuen to the worlde,Psal. 33.16 and 17. that they must not trust in their owne strength, nor in the strength of their horses. If this bee saide of the thinges that perteine to this flight­full life: what is to bee saide of the spirituall life which is much more excellent? So then [Page 29] w^tout attributing any thing to our selues, let vs in­deuour neuerthelesse seeing that God comman­deth vs, and let vs goe on to enter into the pos­session of the spirituall kingdome whereunto he calleth vs. And that is the cause why I said that wee must euermore come backe to our Lorde Iesus Christ, and there seeke y^e thing that is wan­ting in our selues. For wee knowe that his suffering of his death and passion, was to exalt vs aboue the heauens: and although wee doe 10 but creepe vppon the earth, or rather bee so loppeheauie that wee sinke still downeward, to plundge our selues in the bottomlesse gulfes: yet will our Lorde Iesus lift vs vp, according as he himself was exalted, to the same end and intent, as is declared in the third Chapter of the Gos­pel of S. Iohn.Iohn. 3.14.

Furthermore, to the ende wee may bee dis­charged of all selftrust, let vs looke vppon the notable example that was giuen vs at the death 20 of our Lorde Iesus Christ. For if wee will goe the right way to heauen, wee must followe the poore theefe to whom he saide, This day shalt thou bee with mee in Paradise. Howe can wee bee sure that GOD will bring vs to the king­dome of heauen, seeing that wee seeke hell, and all our affections, all our thoughtes, all our desires, all our powers, and all our workes, tend wholly thither, euen to separate vs from God, and to alienate vs from his kingdome, and to 30 driue vs away from life and saluation? How may wee (say I) be sure that God will take vs vppe into his heauenly kingdome? We must haue re­course to this word that was spoken to the poore theefe: This day shalt thou be with me in Para­dise. Seeing it is so that our Lord died, & that he entred into such gulfes of sorrowe, that he was pinched so farre as to abide the tormentes that were due vnto vs, and not only abode y^e reproch and griefe of bodily death, but also felt y^e Iustice 40 of God, and became as a wretched offender to beare all the sinnes of the world: let vs not doubt but he hath deliuered vs from the paines & an­guish which wee should haue felt, and will lifte vs vp to himselfe, and therefore nowe let vs not bee afraide of death. But first of all it behoueth vs to followe the poore theefe. What had he in him to bring him to the kingdome of hea­uen? He was fastened to a crosse, he had his armes and legges broken, he seemed to bee but 50 a wretched carkasse, there was nothing but re­proche in him. Thus then you see howe he was an owgly myrrour to looke vpon: and yet ne­uerthelesse, Iesus Christe promiseth him to make him his partaker and companion of his heauenly glorie. And what had hee beene all the time of his lyfe? So lewde and wicked both before God and man, that he was worse than condemned and accursed. Will we then be the heires of God? Wee must follow this theefe 60 who had the preheminence to goe before vs in­to the heritage of heauen. And how [must wee follow him?] We must acknowledge y^t naturally there is nothing in vs but vtter wickednesse, and that GOD might iustly holde vs accursed. Al­so wee must thinke our selues to bee as folke that haue their armes and legges broken, yea and as men vtterly dismembred, so as we haue not one whit of strength in vs, at leastwise as in respect of our selues. And yet for all that therewithall we must not doubt but that God accepteth vs to him, when wee linke in with our Lorde Iesus Christ by right faith and pure affection, acknow­ledging him to be our king, and hauing our eyes fastened vpon the inuisible kingdome, as I saide afore. For if the wretched theefe which sawe death before his eyes, which was in as great tor­mentes as was possible, and sawe himselfe as it were behated of all the world, did put his trust in Iesus Christe: what ought wee to doe? A­gaine, in what state was our Lord Iesus Christ at the same time? He hung vpon a crosse full of reproche and shame, all men did spit at him, all men did spite him. And yet, notwithstanding that reprochfull state, the poore wretch ceassed not to behold life in death, and to say, Lorde re­member me when thou commest into thy king­dome. But now wee knowe that Iesus Christ is exalted to the right hand of GOD his father, and hath souereigne power ouer all creatures: so that if wee yeeld him not his due honour now that he is entered into his glorie, wee shall haue no excuse at all. True it is that he was once hanged vpon a gibbet ful of reproch and shame: but yet wee see therewithall that the same was turned into glorie and triumph, so as the victo­rie which he obteined was more royall than all the triumphes of all the Princes in the worlde. Seeing then that wee doe see that Iesus Christ hath ridde away all the slaunder of his crosse by the power of his resurrection: ought wee not at leastwise to looke vp to the kingdome where he dwelleth, whereunto he calleth vs, and which he hath purchased so 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 [Page 30] 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 10 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 20 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 30 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 of­scouring 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 40 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.

HEre Moses bringeth to their re­membrance the things that are conteined in the xiij. Chapter of the Booke of Nombers, [...]um. 13.2. how­beit that there seemeth to bee some diuersitie at the first blush. For there he declareth that such as should haue espied out the land, were sent by the expresse commaundement of God: and here he maketh no mention of it, but saieth it was done at the re­quest 10 of the people. Now these two things may very well agree: that is to wit, that the people should desire to haue the enteraunce into the land knowen before they went any further: and also that God should allow that desire, yea or ra­ther euen preuent it, accordingly as wee knowe that in all thinges he guided this people with a passing fatherly care, as shall bee shewed in the next Lecture. Therefore there is no inconue­nience in it, that God, to shewe the people what 20 care he had to guide them, should appoint spies to be sent: and that therewithall the people al­so on their part should require it. So then we see still that God bare with the people, when he graunted to send men to spie out the land. And let vs marke, that it was a condemning of the people, when the thing that should haue bene to their helpe and furtherance, did plucke them backe. And it is not reported alonely of those whome Moses speakes off, to the intent that 30 wee should blame them: but they bee set forth as an example and looking glasse, for vs to see our selues in, and to fare the better by it. If God beare with vs and giue vs meanes conue­nient for our infirmitie: let vs apply them to our vse, let them stirre vs vp to obey him, and let vs not in any wise be hindred by them. This (say I) is the thing that wee haue to marke.

But the chiefe point is this that Moses ad­deth, namely, [...]m. 13.31. & 14.6. That the spies brought worde againe 40 that the land was good, and that the people would not beleeue it, but were disobedient to the mouth of God. It should seeme that Moses rehearseth not the sto­rie as it is conteined in the place before alled­ged. For there it is said, that of the twelue which were sent, there were but two that hartened the people to enter into the land that was promised them, and that the other ten laboured as much as they could, to discourage those which were not verie well disposed of themselues. Seeing it 50 is so, why doeth Moses say here, that the spies reported it to be a good land, as though they had incouraged the people to does as God had commaunded them? Wee haue to marke here, that Moses hath not an eye to the greater nom­ber nor to the multitude: but to the better sort of them. Although then that there was no moe but Caleb the sonne of Iephonee and Io­sua the sonne of Nun, that made good report, and traueiled to make the people to obey God: yet are they preferred at Gods hand. Thus ye see that God esteemeth more of the sixth part than of all the rest. And it is a verie notable point, as whereof wee may gather verie good and profitable doctrine. For anon Moses will adde, that the greater part of those that were sent to spie out the land, saide that the Cities were great and walled vp to the skie. But as now he speakes but of the two that discharged their duetie.

Wee see then, that whensoeuer the greater multitude of men inclineth vnto euill, we must let them alone as though they were nothing worth. They bee not worthie to come in ac­count, and wee must rather holde with a hand­full of men whom wee see to teache vs faithful­ly and to giue vs good counsell: I say wee must rather followe one or two such, and let a hun­dred, yea a thousand others goe, than cast our selues into confusion with the greater multitude. And if euer this were needfull: it is needfull now in our time. For on the one side wee see how all thinges are turned vpside downe in the worlde: superstitions are so great and vnmeasurable as is pitie to see. If wee should frame our life to the common trade, what a thing were it? For all is infected with robberie, deceite, crueltie, trea­son, blasphemie, contempt of God, drunken­nesse, whoredome, pride, and loosenesse. Nowe then, whosoeuer fashioneth himselfe to the cu­stome of men, must forsake God and withdrawe himselfe from all goodnesse: he must giue him­selfe to all lewdnesse, and plundge himselfe into all wickednesse. Lo to what point wee bee come. What is to be done then? Let vs learne to looke vpon such as are able to guide vs aright, though they be but fewe in nomber: and let vs not be ca­ried away by the greater multitude. For it wil not serue to shield vs before God, it will not serue to lessen or to mitigate our fault. If we say, euery mā did so: when I saw such a nomber of men followe that trade, I put my selfe in companie with them: & to my seeming y^e thing that was so commonly vsed, could not bee but lawfull: the alledging of such fond excuses will stand vs in no stead, for we shall win nothing by them, as I saide afore. And therefore let vs follow those to whom God hath giuen the grace to shew vs y^e right way. Though there be but three or foure of them, let vs esteem them no lesse than if they were an hundred thou­sand. For God passeth not for the greatnesse of the multitude, as it is said alreadie.

[Page 32]Againe, on the other side, as concerning Religion: are they that sticke to the purenesse of the Gospell, moe in nomber than the Papists, Turkes, and heathen men? No surely. Insomuch that if wee bee compared but with the Iewes which are a cursed ofscouring, whom God hath so rooted out as there remaine verie fewe of them: yet notwithstanding the Christians which are willing to giue themselues simply to the ser­uing of God according to his word, are so fewe 10 in nomber, as the other may farre passe them. What would become of vs then, if wee shoulde followe the greater nomber? And yet wee see howe a great sort of ignoraunt folkes doe take vpon them to say, Tush, as for them that take vpon them to alter Religion, they bee but a ve­rie small nomber, and are they wiser than all the world beside? Thus you see how most men gase vpon themselves, and cast a stop in their owne way, to barre themselues from comming to 20 Gods trueth. And what is the cause thereof? E­uen their blearing of their owne eyes, by gasing vpon the greater multitude which goeth to de­struction,

But contrariwise, let vs condemne the whole world, as Noe was faine to doe in his time. And that condemning of his was not in vaine: for he and his houshold were saued by it. And although they were not aboue eight persons in all: yet durst they set themselues against y^e whole world:30 and so must wee doe. Though all the whole world crie out with one voyce, that it is not now needefull to rest vpon the holy scripture, and that the opinions of the great wise men of the world shall stand: let vs giue eare to that which GOD sayeth. Albeit there were but one man that laboured to bring vs from the errours and superstitions that haue full scope euerywhere: yet let that one man bee more esteemed at our handes, than a hundred thousand others. For 40 wee see the rule thereof that is giuen vs here.

And although Moses was the writer of this Booke: yet is it the holy Ghostes dooing, who v­sed him as an instrument. Now then, where it is saide That the spies reported it to bee a good land: wee see that the two are set downe at it were in the roome of all the twelue, and the other tenne are laid vnderfoote. For they were not worthie to bee remembred, and we knowe that God de­stroyed them for their vntrustinesse. Then if 50 there bee any deceiuers that seduce the com­mon people, so as their wicked doctrine is re­ceiued, and men like well of them, and in the meane while there are very fewe that teache vs to serue God purely: let vs heare those fewe, & let vs not sticke to say, These are the teachers that instruct vs rightly what wee ought to doe. Though the nomber of their aduersaries be ne­uer so great, let vs not make any account of thē, forasmuch as we see that God destroyeth them,60 & that they be as it were rased out of his booke: for beholde, this storie written by Moses is the very register of God. Insomuch that whereas on the one side ten men had conspired to miscarie the people, they were all reiected, & God made no reckening nor account of them. And [on the contrarie part] whereas there were but two that incouraged the people faithfully: those were put in nomber for all y^e rest, for they were well wor­thy to be esteemed as ministers and shepherdes in Gods Church, for their due perfourming of their charge. Therfore if we marke this text, we shall be throughly armed and fenced against all the stumbling blockes y^t trouble most men, who when they see a sort of dogges barking at Gods trueth, are vtterly at their wits ende, and knowe not what to doe nor where to become. Where­fore let vs looke to obserue the rule that God giueth vs: & then shall wee euer keepe on our course, & neuer be turned out of the way for the troubles and diuisions that we see in the world.

And hereunto also ought that to serue which Moses addeth, You would not (saith he) but were dis­obedient. To whom? He saith not singly vnto God: but vnto the mouth of God. This maner of speache might seeme harsh at the first sight: but yet it im­porteth good doctrine. Wee know that men are alwayes desirous to excuse themselues whē they withstand God and incounter his word: and yet for all that they ceasse not to protest that they meane not to be against God. Their intent then is, that men should not thinke them to doe that which they do. But here to cut off occasion of all startingholes, the holy Ghost saith expresly, that we must yeeld to Gods mouth. And what is mēt by this mouth of his? It is his vttering of his will vnto vs, when he speaketh to vs by his ministers, by his Prophets, and by such as he raiseth vp in his Church to gouerne h [...]s people. That then is y^e thing that wee must take heede vnto: for God will not shewe himselfe to vs in visible maner. True it is that at the same time he gaue signes & tokens, to the end it might bee know [...]n that he himselfe spake by Moses: but yet in the meane while he vsed Moses as his instrument, & there­withall confirmed his lawe which was published at that time. After him came the Prophets, and them also did God vse as his mouth: but in the Gospell wee haue his mouth open most of all. So then let vs marke well, y^• they which protest that their intent is to serue God, & in the meane while make none account of his word, as it is vt­tered and left in writing: are but hypocrites, yea euen shamelesse hypocrites, bicause the deede it selfe proueth them liars. For whereas they on the one side say that their intent is to serue God: and God on y^e other side intendeth to trie our o­bedience by setting his word before vs: y^e same is a good triall to discerne whether our saying that we be his seruantes, be so in good earnest or no. For thereby it appeareth, that they hearken not to his word, but rather reiect it, & preferre their owne opinions and fancies before it. And so ye see a point that ye ought to marke wel.

And hereby it appeareth how much y^e whole world is to be condemned now adayes. For y^e Pa­pistes can well ynough say, y^t their intent is to be subiect vnto God: yea & to what purpose else do they take so great paines, & martyr thēselues in their foolish deuotions? All the Idolatries which they commit, they terme by the name of Gods seruice. But yet for all that, behold, wee haue the [Page 33] holy scripture wherein God hath vttered his will vnto vs, and he will haue men to be ruled thereby. This is alledged to the Papistes, to the end they should not followe their owne lykings, but submit themselues to the bridle in such sorte as God hath layde it vppon vs, and beare his yoke quietly. But contrariwise, they will needes serue God after their owne imaginations, as we see by the confused mingling that is among thē, [which maketh it manifest] that they haue no 10 care at all to obserue Gods commaundements. For their saying is, mee thinkes that this is good, thus were we taught by our fathers. Wherby we see that they doe flatly resist Gods mouth. They will not stick afterward to say, O wee worship God. Yea marie, but God will haue men to har­ken to his mouth, and we knowe what maner a one that is: namely euen the same wherewith he hath spoken by Moses and the prophets, and finally by the Apostles by whom he hath taught 20 vs familiarly all that euer hee would haue vs to doe. So then let vs nowe take good heede to this doctrine, for wee cannot disobey Gods mouth, that is to say his word, but it is a mani­fest despising of him: for they be things that dif­fer not, neither can they be separated asunder.

Furthermore not onely the Papistes doe pro­uoke God by resisting his word: but also we see that euen they which possesse the Gospell, will beleue nothing but that which lyketh thēselues.30 For what reuerēce hath the holy scripture now­adayes among a nomber of men? In deede the word Gospell costeth them nothing: but in the meane while, if a man tell them that God sayth not any thing which is not there: eue­ry man takes vpon him to bee an interpreter: or els hee sayth, mee thinkes this is harde, and as for that, I cannot disgest it. And so, after as euery man mislyketh of the holy scrip­ture, so taketh he leaue to reiect one thing or 40 other, whereas notwithstanding, wee should in all pointes haue our mouthes shut when God speaketh, and our eares open to receiue what­soeuer he sayth vnto vs. Forasmuch then as we see that the doctrine of the Gospell is so despi­sed throughout the worlde, and euery of vs shooteth foorth his owne bolt, and wee will needes haue such shiftes and deuises as lyke our selues, so as if any thing seeme euill vnto vs, wee reiecte it: it may easily be gathered 50 by the sight thereof, what horrible condemna­tion is prepared for all such as disobay the mouth of God. And therfore let vs learn to tem­per our selues with such modestie, and sobernes, that as soone as we haue any record of Gods trueth, wee may yeelde vnto it without gaine-saying. Let that serue for one poynt.

And moreouer let vs extend this doctrine yet to a further vse: which is, not to be inquisitiue of Gods trueth, furtherfoorth than it is vttered 60 in the holy scriptures. For God will not haue vs to fall (as yee woulde say) to pulling out of his bowels, as they doe which will needes bee searching out of measure, and more than they haue leaue to doe. We shall see a nomber of fantasticall fellowes & giddibraind persons, which cast forth fond & tryfling questions, and turmoyle heauen & earth, & are neuer conten­ted, but are alwayes busie & full of vnquietnesse. Now, this is a cursed & deadly disease. And ther­fore let vs learne to hearken vnto God when he speaketh to vs, & not to couet to know any more than he hath taught vs, & setteth daily before vs in the holy scripture. Let all our wisedome be to receiue y^t which is vttered vnto vs by y^e mouth of god. It followeth how Moses vpbraided y^e people, that they murmured in their tentes, saying: Beholde, because the Lord hateth vs, therefore hath he brought vs out of the land of Egypt, and brought vs hither as to a burial place. For our brethren haue made our hartes to quaile, telling vs that they sawe Giants in the land, and that the townes are walled vp to the cloudes. And to what purpose then shall wee goe? Here wee see that when men begin once to doe amisse, the mischief waxeth stil worse and worse, vntill it become to the full measure. It was an euill beginning aforehand, when the people resisted God, and would not followe to enter into the land at the commaundement of Moses.

But is this all? No, behold here is yet a much more cursed blasphemie, in that the people spyteth GOD, repyning at his bringing of them out of Egypt, and charging him with hatred towardes them. And whereof came this? No doubt but hee maketh it playne: namely for that men seeke couert in dooing e­uill, and make no conscience to accuse God and to blaspheme his holy name, to the ende to haue some colour wherewith to hide their owne wic­kednesse. Thus you see how men deale, when they cannot finde in their hartes to yeeld vnto God. They will needes still iustifie themselues in their disobedience, specially when God prea­ceth vppon them and holdeth them at a bay, yea and layeth in such euidence against them, as they be conuicted: for then doe they seeke startingholes to iustifie themselues euen in des­pite of God, accusing him and laying all the fault vppon him. Truely this is a cursed kinde of dealing, but yet we see it is common, insomuch that men doe make euen an arte of it. How ma­ny are there to be found, that wil not blame God to cleare themselues? If a man blame them for it, and charge them with their faultes: they will not graunt that their intent was so: but yet the deede bewrayeth that it is so. If a man bee rebu­ked for his vices, with whom hath he to doe? In deede it may be y^t it is but a mortall man which findeth fault with him & sayth, thou hast done this or that: but yet must he vnderstand that the iudgement is Gods. When soeuer any man tel­leth vs that we haue done amisse: wee must not looke at him that speaketh, for Gods word is the iudge. Therefore must euery man cyte himselfe, and as oft as he is warned of any offēce, he must offer himself to Gods iudgemēt seat, & consider y^t y^t is the place where he must appeare to make his account. Now let vs se how euery of vs is inclined or disposed to cōfesse his faults. Nay, cōtrariwise we seeke al y^e shifts we can, to shroud our selues, & we haue our lurkingholes, insomuch y^t euen whē we be too manifestly cōuicted of our sins, yet we [Page 34] cease not to wrangle still. But our Lord will not suffer vs to scape him so by our fond excuses. He followeth still vpon vs, and then begin wee to gnash our teeth at him. We see that these would excuse themselues. But when they fall to re­plying, with how so? see we not that the euill is already apparant? Therfore when men perceiue themselues to be so preaced at by Gods word, they become as wilde beastes, they spit out and cast vp their poyson, they spite God apparantly,10 & rayle at his word. And would God y^• examples thereof were not so common as we see they be.

Wherefore let vs marke, that this text ought to serue vs as a looking glasse, wherein to behold the frowardnesse that reigneth throughout the world. And when we haue done amisse, let vs learne to absteine from wilfulnesse. For else in the ende we shall fall into the bottomlesse pit of blaspheming God, & if we continue in that stub bornes & vnwillingnes to acknowledge our own 20 vices, in the end we shal fal to resisting God fu­riously, as it befell to these wretches of whome Moses speaketh here. For when men wil needes maintaine themselues after that sorte in their wicked quarels against God, they fall not onely into disobedience, but also into sturdinesse, yea euen into most shameful & beastly sturdinesse, as we see here. It was too grosse a fault already, when the people had said, how shall we goe, or what can we do, seeing the townes are so strong 30 and the people so giantlyke? It was too much already to resist God after that fashion. But be­hold, here is yet a more excessiue vnthankeful­nesse. For in stead [...] bethinking themselues of Gods grace, in deli [...]ing them from the thal­dome of Egypt: they fal to rayling at him. What (say they?) Would God haue fetched vs out of the land of Egypt, if he had not hated vs? Now alas what hatred was it! When God pitied his poore creatures, they were euen at the last cast:40 they were intreated lyke wretched slaues, yea euen to the drawing of the bloud out of their vaines: they were so cruelly handled, as was hor­rible to see: & in the end the tyranny was grow­en so farre, that all their male children were mu [...]thered, of purpose to make cleane riddance of them, and to wipe out the very remembrance of them. Euen at this pinch, did God haue com­passion vppon the people. Could any greater goodnes haue bin shewed? And when as he saith 50 by his prophet,Mich. 6.3. My people, what harme did I thee in bringing thee out of the land of Egypt? doeth it not appeare thereby that they were too too malitious and frowarde? I planted a vine [sayth God] and looked for good fruite: & now thou wilt choke thy maister with thy sowernesse.

Now then seeing that this deliuering of them out of the land of Egypt, was a singular warrant of Gods goodnesse, loue, and mercie towardes them: must it not needes be that they were stark 60 mad, when they twited God with his bringing of them out of Egypt, charging him that he did it of hatred towardes them? Were it possible that men should ouershoote themselues so farre, if they were not become starke deuils? No: but as I sayd afore, this doctrine is written of the Iewes that were in the time of Moses, to the in­tent that we should profite in the feare of God by their example, and beare in minde that they which will needes stand so wilfully in their vi­ces, shall in the end fall to flat spiting of God, and blaspheme his name, turne good into euill, deface his mercie as much as they can, mingle heauen and earth together, and make a hellishe confusion of all thinges. Wherefore let vs stand in awe, and walke on in humilitie and warinesse, glorifying God. Againe, when we haue com­mitted God any fault, let vs be afrayd, yea and euen mourne for it, and not pretend any mat­ter or quarell against God, but rather flee to his onely mercie for refuge, being vtterly ashamed and cast downe in our selues. And so ye see what we haue to marke vppon this text, where it is sayd that the Iewes murmured in their tēts, saying that Gods bringing of them out of the land of Egypt, was because he hated them.

Now furthermore it behoueth vs to marke, that the cause of their rayling, was for that they knewe not Gods power, notwithstanding that it was apparant to them. For although they had felt it enough, & more than enough to haue cō ­firmed thēwithal: yet neuertheles, as soon as they heard speaking of the talnesse of their enemies, of their walled cities, & of their strong holdes: by and by their hearts failed them and they were vtterly dismaid. And why? Surely God had giuen them proofe of his mightie power, to the intent they should haue trusted to him as I haue sayd heretofore. But what for that? They shut their eyes at all those thinges, and therewithal fell to grudging assoone as they heard of any distresse. And euen so doe we. For when God calleth vs, or commaundeth vs to goe: we will see afore­hand whether there be any lettes or no. How shall I goe, say wee? for there is this let and that let: and as for me, I haue no strength at all. And in the meane season we consider not that God is strong enough for vs, and that it is his power which maketh vs to walke on, and to ouercome all that euer the deuill trumpeth in our way. Now then, wee can neuer yeeld God his due honor, to trust in him, to put our selues into his hand, and to hope that he will helpe vs and giue vs the vpper hand of all thinges that may turne vs out of the right way: except we haue an eye to the benefits we haue receiued before. And so we see that Moses rehearseth not here a single sto­rie, y^t we might the better know what God hath willed vs to doe: but rather that he setteth be­fore our eyes what we be, together with the vi­ces that are but too common among among vs, to the end we should learne to put our trust in Gods strength. What is to be done then? We see our owne frailetie, howbeit not so much as were requisite: but yet, that which we se ought to make vs hang downe our heads. Neuerthelesse, when we knowe once y^t there is no power in vs to follow Gods will: let vs step to the remedie, let vs not be out of hart for it, neither let vs doe as they doe which thinke themselues quit because they haue not wherwith to stead y^e turne, saying, oh syr, I am of flesh and bloud, I am a man. And [Page 35] what is that to say, but that thou art in sin, and vncleane? but manie men say so, to the intent to washe their handes of it. They may well say, as for me, I haue not so great strength▪ true it is that I ought to doe it, but I am not able. Yea marie, but is there not a God y^t can do it for vs? yes: and therefore when we once knowe our owne weak­nesse, let vs learne to seeke the remedie, foras­much as god hath promised vs y^e spirit of strēgth, that being grounded thereupon, wee may not 10 doubt but that wee shall ouercome all our ene­mies, and all the assaultes that can be made vp­pon vs. Furthermore let vs also consider y^e power of our enemies, and the greatnesse of tempta­tions. For wee haue not to doe with fleshe and bloud, they that fight against vs are not mortall and transitorie men, but they be all the powers of the ayre, and the prince of the worlde practi­seth all y^t he can to discomfit vs. Now therefore, when we once knowe the force of Satan, and the 20 meanes that he hath to breake vs, and to vndoo vs: let vs not faile to take courage, and to bee of inuincible constancie. And why? for we know y^t our God hath promised vs the vpper hand of al that euer Satā shal practise against vs. And ther­fore it is he y^t we must trust vnto. Thus we see ge­nerally how we ought to put this doctrine in vre.

Now haue we to goe through with the rest of the similitude which I glaunced at here be­fore: which is, that we must consider, that seeing 30 God doth call vs nowadayes, not to the posses­sing of the lande of Chanaan, nor to be lodged here in this world for a fewe dayes, but to come to the heauenly lyfe, and to the immortall inhe­ritance: it becommeth vs to take courage, and to acquaint our selues with this doctrine. And seeing that God hath told vs, [...]. 138.8. Phil. 1.6. that his reaching of his hand once vnto vs is not in vaine, and that he will goe through with his worke: wee on our part must determine fully to goe through with 40 our course, and not to shrinke in the middes of the way. Thus ye see, first of all that we be more to blame than the Iewes of olde time, if wee hearken not to Gods mouth, considering that his intent is not, only to giue vs an earthly dwel­ling place to lodge in, but to call vs right foorth to the kingdome of heauen, and to the immor­tall glorie, [...]om. 8.23. whereof wee bee made partakers a­forehand by hope. And besides this, wee see af­ter what sorte our Lord hath called vs. For he 50 hath not giuen vs such Spyes as were giuen to the people of olde time, he hath not giuen vs a doosen persons to report vnto vs what maner a land it is: [...]oc. 1.5. but hee hath sent vs his onely sonne, who is faithfull witnesse of the inuisible heri­tage, [...]. 8.11. 1. Cor. 15. yea and he hath giuē vs good hansel there­of in his rysing againe. Wee haue the twelue A­postles which were chosen according to y^e nom­ber of the tribes of Israell, & they were as good as twelue trūpetters to make gods voyce heard 60 throughout the whole world. And besides them, there hath bin a great cloude of witnesses, as the Apostle termeth them in the twelfth to the He­brewes, [...]. 12.1. whereby he meaneth that if we were not ouer dull, & worse than vnthankeful & churlish: it might well suffice vs to haue such an infinite multitude of witnesses [to auow & warrant] our faith.Rom. 4.35. Now then let vs learne, that if we fight vn­der Iesus Christ, who hath told vs that sin is o­uercome by his death and passion, & the bondes of death are broken to the intent to set vs free:Col. 3.2. it becommeth vs now to looke vp to heauen, & to march on boldly through y^e world, forasmuch as he being risen againe, sheweth vs that the possession of righteousnesse and lyfe is assured vnto vs, because the power of his spirit is vttered therein.Rom. 1.4. Seeing we haue such a confirmation to warrant vs the kingdome of heauen that is pro­mised vnto vs: should we be cowardly? what ex­cuse wil there be if we play the dastards and nice cockneyes? But to the end we may obey our God and not prouoke his mouth: let vs fal to streng­thening of our selues in him. For what caused this wretched people to turne away so from his calling? Euen their considering of their enemies force according to their owne nature, and their forgetting of God and his power in the meane while. Let vs learne then to make such ac­count of the strength of our God, as that wee may by the power of his spirite gette the vpper hand in all incounters that hee bringeth vs vn­to: for hee will not haue vs to be idle in this present lyfe. Hee coulde well enough set vs in quiet at the first instant, so as wee shoulde not be troubled any maner a way, nor the worlde make warre against vs, nor we be tempted at all by our owne fleshe, and that Satan should bee far of from vs. God I say could well maintaine vs in ease at the first instant: but he intendeth to trye our patience: for he will haue vs to be men of warre. Wherefore let vs on our side fight, yea, let vs fight lustily: and if our enemies bee too strong for vs, (as wee finde that they be in deed) let vs flee for refuge to the helpe that our Lorde hath promised vs, and wee shall ouercome all lets if wee fight in the strength of God. But yet let vs marke that wee must fight vnto death, and not dye once onely: but haue death present dayly.

For what else is a Christen mans lyfe, than an indeuoring to renounce the worlde and all his owne affections? And therefore looke how many good thoughtes wee haue, so manie are the deathes of our owne froward nature: so as it is not possible for vs to serue God one day, but we must dy a hundred, yea and a thousand times: I saye wee must dye by beating downe the sin­fulnesse of our owne nature: for wee bee full of vices. So then let vs marke well, that God is so farre of from making account of Liuer-hearted seruants, that delight in ease, com­moditie and pleasure: that hee will not one­ly haue vs to fight, but also to be readye to dye, and to put the doctrine in vre which I come now to touch: that is to say, to bee chaunged and renued euerye minute of an houre.

Moreouer let vs note also, y^t lyke as our Lord Iesus Christ was buryed after hee had bin cruci­fied and suffered y^e reproch of his death: so must we be buryed too. For it is not enough for vs to dye one day and no more, as some doe, (which [Page 36] haue good braydes, so as ye would thinke them ready to forsake themselues vtterly, and there appeareth great willingnes in them to renounce the world: but suddenly they will needes fall to resting there, and they can no skill of entering into the graue:) But we must holde out in it, so as when wee haue once learned to dye with Christ, and to crucifie our olde man as S. Paul termeth it to the Romans: we must also be ready to goe into the graue,Rom. 6.6. Rom. 4.6. that is to say, all that euer is in 10 vs as in respect of the world and of our owne fleshe, must be vtterly abolished, and wee our selues become nothing. To be shorte, wee must desire nothing but to haue our lyfe hidden with Christ,Col. 3.3. (as sayth Saint Paul to the Colossians) yea and to haue it hidden til his comming a­gaine. But in any wise let vs beware that wee be not vnthankefull: for we shall neuer take cou­rage, but by considering the inestimable wor­thynesse of y^e good things whereunto God hath 20 called vs. And therefore when we heare that the people considered not Gods bringing of them out of the land of Egypt: let not vs followe that trace, for it were the next way to put vs out of hart. So then, we shall neuer make anie account at all of Gods benefites which wee haue recei­ued alreadie, and which he shall haue made vs to feele: except we haue our eye alwayes fast set vppon the promised land, that is to wit, vppon the euerlasting lyfe. And therefore on the one 30 part wee must oftentimes bethinke vs of Gods benefites, and call to minde his goodnesse and mercie towardes vs which we haue felt. But that is not all that we haue to doe: when wee haue once considered how God hath shewed himselfe to be our redeemer, how he hath taken vs out of the horrible blindnesse wherein we were, how he hath inlightened vs with the brightnesse of his Gospel, and how he hath done vs so many good turnes euen in respect of our bodies, as we ought 40 well to vnderstand that he hath shewed himselfe a father and sauiour towardes vs: but specially when we haue throughly weyed or rather wor­shipped the goodnes which he hath shewed vs in all the spiritual benefites y^t we haue receiued at his hand: (for they be the excellentest, & we also ought to esteeme them more than al the bodily things that we could haue had at his hand:) whē we haue once considered all these thinges: then must we also bethinke our selues whereunto it is that God calleth vs, that is to wit, to the king­dome of heauen. Therefore we must alwayes haue our countenance as it were set fast vppon the heauenly lyfe, and looke thitherward, so as all our wittes, all our desires, and all our inde­uors tend thither. For if we haue not an eye to the kingdome of heauen: wee must needes shrinke at euery incounter euery minute of an houre. Thus then ye see what wee haue to doe in that case. And moreouer to the intent our hartes quaile not as Moses sayth here: let vs in­deuer to strengthen our selues with the power of the holy ghost, and consider that (as it is sayd by the prophet Esay,Esa. 35. [...] Heb. 1 [...] and alledged by the Apo­stle in the Epistle to the Hebrewes,) the Gospel hath this propertie and nature with it, that when wee feele our knees weake and trembling, when our armes are feeble and after a sort broo­sed and broken, and when we be hemmed in on all sides with impediments that hinder vs from following our vocation: it maketh vs to resorte to Gods word, which ought to strengthen vs and to make our armes and legges sound and lustie againe, and specially to strengthen vs in our hearts and mindes.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet­ter than we haue done, so as we may repent vs rightly of them, and being ashamed in our selues resorte vnto him, assuring our selues that (as he hath promised to receiue all wretched sinners that come vnto him vpon trust of his grace by meanes of the death and passion of our Lorde Iesus Christ) wee shall be accepted of him and and his wrath pacified towardes vs, though wee haue prouoked him neuer so much. And let vs pray him, not onely that wee may obteyne for­giuenesse of our sinnes past: but also to guide vs henceforth by his holy spirite, and to drawe vs from all the vanities of the worlde, so as he fa­shion vs according to his owne righteousnesse, and make vs feele the fruite of the victorie and triumph that is prepared for vs in heauen. That it may please him to graunt this grace, not only to vs but also to people & nations of y^e earth. &c.

On Wednesday the xvij. of April. 1555. The seuenth Sermon vpon the first Chapter.

[Page 37] IF hardinesse were well taken, it were an excellent vertue wor­thie of great prayse, and excee­dingly requisite in al a mans life. For if wee be fearefull, and haue not a stout courage to doe well: it will be an easie matter to cary vs to all naugh­tinesse. But yet for all that, the worlde knoweth not how to bee hardie. And that is the cause why men are so much giuen to rashnesse, & so 10 bold & ouerbold to aduēture vpon foolish mat­ches without aduisemēt. But if we aduēture vpon things on our own head & fancie, & put not our trust in God: it is a building without a founda­tion. Neuerthelesse, it is not for vs to looke for Gods helpe, furtherfoorth than he hath bound himselfe to it by his promises. The way then that we ought to be hardy, is that when we haue once sought out Gods will, wee obey it simply without attempting any thing at our owne plea­sure.20 Be wee once at that poynt, wee must ex­amine our owne strength and abilitie, and fin­ding nothing but weakenesse there, wee must vtterly distrust our selues and resort vnto God. And forasmuch as he of his owne free goodnesse vouchsafeth to assure vs that hee will not leaue vs at our neede: we must thereupon conclude, y^t we cannot miscary being vnder his protection.

Now then wee see that the true hardinesse which God alloweth of, is when men trust not 30 to themselues, ne leane to their owne wit and reason, but yeelde themselues wholy to him that ought to gouerne them, and depend vpon his grace for all thinges which they want, and thereupon goe foreward stoutly, without shrin­king or swaruing one way or other. And this les­son is shewed vs in the text that I rehearsed euen now out of Moses. For there hee exhorteth the people to hardinesse, and sheweth them why. The Lorde your God (sayth he) will fight for you. 40 As if hee should say, If you esteeme your selues the more for your great multitude, or thinke to ouercome your enemies by your own power: it is but foolish presumption, and God wil punish you for being so puffed vp with pride. And if ye should attempt any thing without Gods leaue and without hauing his worde for it: that also were an ouerweening which should not scape vnpunished.

But forasmuch as God is on your side, and 50 you haue his promise that he will not faile you, and you be not come hither but by his leading of you with his owne hand: Be not afraid. Thus sendeth he them to Gods will, to the ende they should not doe any thing which is not lawfull. Againe, he will haue them to leane altogether to Gods promises, and because they could not haue in themselues the thinges that were requisite: he will haue them to hope that God will assist them. Now, this was spoken to the Iewes whom Mo­ses 60 gouerned at that time: but yet is it a doctrine whose vse is euerlasting in Gods Church, as is sayde afore. We haue not the Chananites for our enemies against whome to fight: but yet doe wee knowe y^t this present life of ours shall not be idle, but that God will haue vs kept occupyed lyke men of warre that are waged to battell. And who be our enemies? Satan with all the shiftes that he hath, and all the vnbeleeuers through whom we must passe. For here wee be mingled with such as seeke nothing els but the destruction of Gods children, wee haue infinite temptations, and to be short wee neede neuer to go out of our selues to finde incounters enow: for all our lustes, and all that springeth of our fleshe, is deadly enmitie against GOD, as sayth S. Paul to the Romans.Rom. 8.7. Seeing then that God hath ordeyned that wee should mainteine battell all our lyfe long, and wee haue a greate sorte of enemies, yea and those very mightie and strong, which neuer cease troubling of vs: it behoueth vs to get vs hardines: for if we shrink, anon we be ouercome. Therefore it standeth vs on hand to be armed with inuincible constancie, or else if euery of vs followe his owne swindge, God wil let vs alone. So then, are we desirous that God should guide vs, & hold vs vnder his prote­ction, & withstand our enemies to giue vs victo­rie against them? Let vs walke in obedience, and learne to leade our lyfe according to his will. For whosoeuer roueth abroad at randon, forsa­keth Gods helpe. Againe, let no man beguile himself vpon trust of men, forasmuch as they are commonly disapointed of their enterprises. And it is good reason that God should laugh them to skorne, when they fling forth so at al aduenture, and keepe neither way nor path. But lyke as most men are so ouerlustie, that they can away with nothing worse, than to beare the yoke that God layeth vppon vs: so euery man would haue libertie to doe what he listeth, and it is seene that all men make warre against God and his worde, so as their iollitie cannot be daunted, but they be worse than wilde beastes. And therefore doe most men abuse themselues with their owne de­uices: for they regard not what God permitteth them to doe. When a man will aduaunce him­selfe for vaineglorie, he regardeth not what is lawfull, but pilleth, polleth, and filcheth by hooke or by crooke. He hath an eye to the ordinarie custome of the world, but as for to frame him­selfe after Gods lawe, he hath no minde at all: He neuer thinketh thus with himselfe, beholde, my God giueth me no leaue to doe this thing, and therefore I must forbeare it. He hath no such thought with him.

Wel may men coakes themselues for a time, and beare themselues on hand that all the world fauoreth them: but in the end, God will make all their enterprises to vanish away, so as they shallbe all confounded. And why? Because they ranne gadding about, and kept not the right way. Now then, if we will be guided by Gods hand, and succored by him at our neede: let vs learne to rule our lyfe aright, and to submit it wholy vnto him. If wee be not at that poynt, let vs not looke for any helpe at his hand: but rather to haue him against vs as we bee worthie. Thus much concerning the first point.

But yet for all this, the matter lyeth not alto­gether in being desirous to serue God, & to ab­steine frō the foolish attempts y^t cary men away. [Page 38] For there may be some that are pliable enough, & which would faine doe the thinges that God commaundeth: but therewithall they be puffed vp with a fond selfe weening, bearing themselues in hand that they be able to compasse the things that they haue to doe, and trusting to their owne reason. But our Lord cannot abide to be robbed of the honor that belongeth vnto him. For what haue wee whereof it is lawfull for vs to boast? When we haue gathered all our powers vnto vs,10 wee shall finde them to be nothing but a vaine and fond shew. And therefore wee must bee faine to put to the second poynt which I haue touched. Which is, that here we be warned to submit our selues to the obedience of God, so as we seeke the thinges that he giueth vs leaue to seeke, & aske counsell at his mouth what things he lyketh and alloweth: to the intent that know­ing our selues to bee ouerweake, yea and that there is no wisedome, strength, nor towardnesse 20 in vs, but that al our powers fayle vs: wee may pray him to guide vs and to giue vs good dire­ction, and to hold vs vp with strong hand, so as wee ground not our selues vpon our owne wee­ning or opinion, but altogether vppon the assu­raunce of his worde. Hath God promised to helpe vs? then let vs not doubt but he will doe it. Haue we no promise at his hand? then must we needes be at our wittes ende, till he comfort vs and strengthen vs by shewing vs his wil. Thus 30 yee see what wee haue to marke vppon this text of Moses.

And therefore although it be vnpossible for a christen man to step one step without falling: yet must wee not be out of hart. The reason is, because wee haue Gods promise, that he will fight for vs. Eph. 6.12. Our fighting (sayth Saint Paul) is not a­gainst fleshe and bloud; beholde, all the powers of the ayre are against vs. For the diuil is named the prince of the world, he is aboue vs, and hol­deth 40 vs as it were betweene his pawes and in his throate, so as he is lyke enough to swallowe vs vp euery minute of an houre lyke a lyon: and we haue neither strength nor sense to withstād him.

But yet for all that, we must conclude, that for­asmuch as we be in the protection of our God, we be sure of the victorie, if we fight wel. There­fore let this saying be well printed in our minde, that the Lord our God will fight for vs. When there is any question of doing well, the Papistes cling 50 to their own freewill, and it seemeth to thē that God layeth the brydle in their necke, so as they be able to doe this and that, whereby they ouer­throwe themselues as they be worthy. But con­trariwise let vs flee to our God, and hope to haue him doe the thinges that we cannot doe.

Furthermore let vs marke well, that this do­ctrine could not stande, vnlesse wee were vnable to fight for our selues. For were wee of power to resiste our enemies, Gods fighting for vs were 60 more than needed. Then doth it follow, that his fighting is because wee haue no power at all, be­cause our armes are as good as broken, and be­cause wee bee lame from the sole of the foote to the crowne of the head. And in good sooth, if the Iewes hauing to doe but onelie with mortall and transitorie enemies, needed to haue God to fight for them: what had we need of? I pray you, when wee see Satan and all the worlde readie to giue assault vpon vs, yea and that he hath alrea­die gotten the forehand of vs, and in the meane while wee haue neither wall, nor banke to holde them out, but (which is worse) all our owne lustes are as dartes wherewith Satan may serue his turne to wound vs with all: can wee defend our selues, hauing so hard a battell to beare out? No: and so wee see how the poore papistes are deceiued, in presuming vppon their owne free­will, and in bearing themselues on hand that if they haue neuer so little helpe of God, they can well enough get the vpper hand of Satan. On the contrary part, it is not sayd that God will supply some little default with his power, and that wee must fight first to preuent him: it is not sayde so, but that it is our God that figh­teth for vs. It followeth then that all that e­uer wee doe, is done by the onely power that hee giueth vs, so as it is borrowed of him.

True it is that wee would fayne runne, & that wee make great indeuers to serue God: but whereof commeth that, but of this, that know­ing our selues to be vtterly vnable, wee presume not vppon any power or abilitie of our owne, but doe feele that we be not yet come to perfe­ction? And so, to be short, all our fighting com­meth of the meere grace of the holy Ghost.

True it is that God worketh not in vs as in logges or blockes: for his will is to exercise vs as I haue sayd already. Therefore when we should doe well, wee must haue a good mouing and a liuely affection: and although we haue bin let­ted and drawen away, yet must wee take cou­rage to inforce our selues, that God may worke in vs as in his instruments. To be short, the battels of the faithfull are paynfull enough: but yet for al y^t, we must come backe to this point, that it is God which worketh by vs, and that all that euer wee doe proceedeth of him, insomuch that without him wee could not stir one finger, no nor so much as thinke one good thought. And so yee see how this saying that the Lord our God fighteth for vs, is accomplished. When wee be once come to that poynt, although our ene­mies be neuer so terrible, yet let vs not be as men dismayed, assuring our selues that God alone is strong enough for vs, and that although all the world should set themselues against vs, yet ought wee not to care for them.

Haue wee made that account once, with ful purpose to withstand all Satans assaultes: we must also put the same doctrine in vre in all the rest of our lyfe. And so, when wee see our selues beset with neuer so many wicked persons, and that they lie in wayte for vs, continually follow­ing their lewd practises and deuices: what haue wee to doe? Wee must walke on playnely and vprightly, and not hold with the hare and hunt with the hound as they say.

When wee see that the wicked labor all that they can to ouerthrowe vs, let vs not doe as they doe, but let vs looke what God com­maundeth vs, & frame our selues thereafter. And [Page 39] besides that, let vs consider, that we shall bee as a pray to them, if God had vs not in his kee­ping. But seeing hee hath promised vs that hee will haue a care of vs, (as in deede he is our fa­ther) and that he will maintaine vs in our iust quarels, and set himselfe against all such as la­bor to oppresse the right: forasmuch as hee of his infinite goodnesse vouchsafeth to take our case in hand: let vs goe on hardily, and although our enemies be neuer so wyly, & haue the world 10 at will, and haue a nomber of practises ready for vs: let not all this abash vs, nor make vs to step out of the right way. For why? seeing that God is on our side, what a shame were it to preferre mortall men before him, as though they were able to get the vpper hand of him? So long then as the creatures are not able to preuaile against God, let vs assure our selues of the victorie, for­asmuch as it cannot but fall on our side. Thus you see how wee ought to apply this doctrine of 20 Moses to our vse.

Furthermore we must also wey well this say­ing which he addeth, namely that God had giuen them a hansel thereof in Egypt, so as they had good warrant to put their trust in him, and that through­out the wildernesse he had ruled them lyke little babes, and borne them in his armes. Seeing it is so (sayth hee) that you haue had proofe of the power of your God in deliuering you from the handes of your enemies: and seeing you haue also percei­ued 30 his fatherly care towardes you, and that not for one day onely, but for a long time toge­ther: You be too too vnthankefull if you make not this conclusion, that he will no more faile you hereafter. To bee short then, to confirme this people withall, Moses alledgeth here the experience of Gods fauor which they had had. And although this poynt hath bin treated of heretofore: yet forasmuch as it is repeated again by Moses: I must needes rehearse it againe and 40 put you in remembrance thereof: for there is no superfluitie in y^e speach of the holy Ghost. Wher­fore let vs marke well, that when God putteth vs in minde of his former helpe and grace, his meaning is that wee should thinke well vppon the great nomber of benefites which we haue re­ceiued at his hand. And the same ought to serue vs for a warrant, that he wil continue to the end. For he is not lyke mortall men which alter and change their minde: neither is his abilitie abrid­ged:50 and to be short, he neuer ceaseth to do men good: whereas on the other side, if a man haue done his friend a pleasure, he will perchaunce be willing to doe as much for him the second time. But if his friend make none ende, he will be wearie of him. For he may say he is not able to doe for al men, and that he hath other friends whom he must doe for, as wel as for him. Againe, wee know that men are not constant. But there is no such thing in God, for the more good that 60 we receiue of him, the readier are his riches for vs, and they neuer diminish. And as for him, he doth not thinges by fittes as creatures doe, but he continueth alwayes in one will. There is not so much as any ouershadowing in him, as sayth Saint Iames,Iames. 1.17. to shewe that he is alwayes lyke himselfe, and keepeth continually at one stay. Thus may wee assure our selues of Gods grace for the time to come, by our former experience of his succouring of vs at our neede heretofore, in that he hath reached vs his hand. To be short, all the good that God doeth vs, ought to serue vs to confirme our faith.

But nowe let vs see what our vnthankeful­nesse is. For hath there passed any day since our comming into the worlde, wherein God hath not assisted vs a thousand wayes? yea and did we not finde him a father, before we knew him, yea and euen before wee came out of our mothers wombe? How should the childe be nourished in the mothers womb whē he is there as in a graue, vnlesse God vttered a wōderful goodnesse ther­in? Be we once entered into the world? behold, wee be hemmed in round about with miseries. Could we passe ouer one minute of an houre, if God shewed not himselfe to haue a continuall care of vs? Now then seeing that our God hath vttered himselfe vnto vs so manie wayes: is there any excuse for vs if wee be still in doubt and di­strust of him, so as wee cannot leane vnto him? Againe let euery man looke vpon himselfe [how God hath dealt with him particularly.] For be­sides the common course of this worldly lyfe, and the thinges that are ordinarie to all men, euery man ought to consider thus: Go to, I haue bin in such a daunger and in such a necessitie, and god hath helped me. How hath he wrought with me vnto this day? Hath it bin long of my selfe that I haue not bin vndone and destroyed a hundred thowsand times? was it through mine own power, that I haue bin preserued? No. Then must it needes be that I had his helpe to saue me, during the time that I was as good as senselesse. And afterward he shewed me the lyke fauour a­gaine, when I had not yet any discretion to ac­knowledge it and to honor him for it. Now if I haue receiued so many benefites of him: ought I not to hope that he will continue to doe so to me still hereafter? Let euery man then bethinke him of the benefites that he hath receiued at Gods hand, as well for his soule as for his body: and then shall wee be sufficiently conuicted, that he hath powred out the riches of his goodnesse vppon vs, and that in such sorte, as we may well trust in him, that he will neuer forsake vs nor put vs out of minde. After this maner must wee put this text in vre, where Moses speaketh to the Iewes and sayth thus: consider what you haue found at the hand of your God vnto this houre. How hath hee dealt with you? how mightily hath he ouermaistred the lād of Egypt, and deliuered you from the bondage wherein you were? And besides this, Moses noteth here a double circumstance, whereby the people were conuicted of gods mighty working in their behalfe. For (sayth he) He hath fought for you in Egypt, yea euen before your eyes. As if he should haue sayd, that the miracles which God had wrought, were not darksome nor done in hud­ther mudther, but so openly, and apparantly, as the people could not say, we knowe not how the case standeth. God then shewed himselfe [Page 40] after a visible manner in that behalfe, so as yee cannot but knowe that he reached out his arme. That is the first of the two circumstances.

The other is this where hee addeth, that from the time of the peoples deliueraunce, God had maintained them, yea and that with such kindenesse and gentlenesse, as a father that had borne his childe in his armes could not haue done more for him. Now these two poyntes belong to vs. For they bee the too meanes whereby God procureth and fur­thereth 10 our saluation, vntill he haue brought it to full perfection. On the one side hee fighteth for vs: for wee shall neuer bee without enemies as hath bin declared already. If wee be not ac­quainted with God, the deuill will reigne peace­ably ouer vs, and wee shall delight to bee vnder his tyranny, as they that are naturally giuen thereunto. But if God call vs to him: then shall wee feele the deuill vtterly against vs, and wee shall see the world inflamed with deadly hatred 20 towardes vs. To be shorte, there will be such a sorte of enemies to bidde vs battell, as wee shall not knowe on which side to turne vs. Lo in what plight Gods children are. Now then, his power must bee fayne to maintaine vs, and to fight the battell: and if he haue done it for the Iewes, hee must be faine to doe it now for vs too.

Thus yee see that the first meanes whereby God sheweth himselfe to be our Sauiour: is that 30 hee armeth vs against our enemies, or ra­ther that hee himselfe is our shielde, our strong holde (as he nameth himselfe oftentimes in the scriptures,Psal. 91.2.) our bulwarke, our captaine, and to be short, all that euer wee bee. Mark that for one poynt.

Now herewithal, when God hath so streng­thened vs, and giuen vs the vpper hand of all assaultes that could be put vnto vs: he must bee faine to vpholde vs still within. For else shoulde 40 not we bee able to goe one step, and wee should want all that euer belongeth to our saluation. And euen as a young childe should dye, if it were not succoured: euen so is it with vs. If a little childe be let alone, hee will cast him­selfe into the fire or into the water, hee coulde not take one bit of bread to feede himselfe with­all, hee must be borne in armes, hee must bee swadled, he coulde not dresse himselfe, he would starue for cold sooner than come to the fire, and 50 to be short, wee see that a young babe before hee come to some age, is the miserablest cre­ature that can bee deuised: and euen so is it with vs in respect of our God. Let vs set as much store by our selues as we list, as wee see that men doe, glorying maruelously in their owne opi­nion: and yet is there more infirmitie in vs than in little infantes. He must be faine to rule vs, he must be faine to feede vs, he must be faine to ca­ry vs, he must be faine to clothe vs, he must bee 60 faine to doe all for vs. For if wee haue any witte at all, it is of his gift: if we haue any strength, it commeth of him: if wee haue any abilitie or helpes, it is he that giueth them. True it is, that wee could not inioye the least benefite in the worlde, but by fayth, I meane to our profite: but yet for all that, it is hee to whome wee be beholden for all. Now therefore, when wee once perceiue that God hath giuen vs strength and stoutnesse to outstand the temptations that Satan hath stirred vp against vs: that wee haue not bin woūded to death by his venemous darts and arrowes: that we haue not wallowed in the mucke of this worlde: that wee haue not bin caught in the snares of the wicked: that their practises and wiles haue not preuailed against vs: and that God hath succoured vs at all as­sayes: I say when wee haue perceiued that: let vs also consider that God hath borne vs, that he hath fed and nourished vs, that hee hath clothed vs, and y^t he hath as it were put our meat into our mouthes. The thing then whereupon wee must sette our mindes, that wee may well bethinke vs of Gods benefites: is that the same must serue vs for a warrant and confirmation of our fayth, both in lyfe and in death.

But yet the similitude that Moses vseth where hee sayth, as a father beareth his childe: deserueth to be well weyed. Truely if there were no more but this, that God compareth himselfe with a fleshly father: it were a singular record of infi­nite and incredible loue. What a one is GOD if he be taken in his maiestie? Are wee worthie to come to him so familiarly? Now then seeing hee taketh vppon him the person of a man, and a creature, and lykeneth himselfe to them that beare their children: therein we see how he humbleth himselfe, of good wil to accept vs in like case as if we were his owne children. And what a token of loue is that? Now as for vs, wee be nothing woorth: needes then must wee acknowledge an inestimable goodnesse in our God, when he putteth off his maiestie, to make himselfe lyke a man.

Neuerthelesse hee contenteth not himselfe with this similitude onely, as wee shall see here­after in the song.Deut. 32 For there he lykeneth himself to an Eagle, which stretcheth out his winges to cary his young ones, and to trayne them to sore in the ayre. Seeing that God putteth him­selfe as it were vnder the shape of a byrde, to shewe vs the passing fatherly care that he hath of vs: I pray you, ought not wee to bee ra­uished with wonderment, when God stoopeth so vnto vs, to make vs perceiue the loue that hee beareth vs, and the fauour that hee meaneth towardes vs? [yes surely.] For what a maiestie importeth this worde GOD? And what are the birdes and vnreasonable creatures? [No­thing.]

And yet notwithstanding, beholde, God loueth vs so greatly, that to expresse the loue which he beareth vs, and to witnesse his good­nesse towardes vs, hee lykeneth himselfe to a byrd, and vs to his little ones. Sith wee see this, let vs learne to magnify the goodnesse and infinite grace of our God better than wee haue done heretofore, and let euery of vs a­wake and inforce himselfe to consider them throughly. For wherefore is it that our God transfigureth himselfe in such sorte, but to re­proue our vnthākfulnesse, because we be so ouer [Page 41] grosse and dulheaded, as we let the benefites slip which he bestoweth vpon vs, and digest them not to conceiue the goodnesse of them, and to take heede of them? That is the cause why he setteth them before vs after that fashion. And we see also how our Lord Iesus speaketh of him­selfe, in bewayling the destruction of the Citie of Ierusalem.Mat. 23.37. Howe oft (saieth he) would I haue gathered thy little ones vnder my winges, and thou wouldest not? There our Lord Iesus spea­keth 10 not as man: but sheweth y^t inasmuch as he is the euerlasting God, he played the part of a henne towardes the Iewes, and had his winges stretched out to haue brooded them: and that they on their side played the wylde beastes that woulde not bee tamed. When wee shall once haue knowen the fauour of our God towardes vs: let vs beware that it be not so defaced as we may iustly bee accused of vnwillingnesse to suf­fer our God to gouerne vs peaceably. What is 20 to bee done then? Seeing that our GOD shew­eth himselfe so louing and kinde hearted, that he protesteth himselfe to bee as a father towardes his little babes, in bearing with our feeblenesse and infirmities: and seeing that he saieth by his Prophet Esay,Esa. 49.15. that although all the mothers in the world should forget their children, yet would not he forget vs: and seeing he stoopeth so lowe as to liken himselfe to an Eagle and to a Henne, to shewe that he taketh vs for his chickins and 30 birdes: let vs looke that wee yeelde vnto him, & lay our selues as it were in his lappe, praying him to beare vs and to releeue our infirmities, that we may be comforted at his hand, as he is readie to doe, if wee flee to his mercie for suc­cour. Thus ye see what wee haue to doe for the well putting of this doctrine in vre.

But Moses addeth yet one point more for the better confirming that God had as it were borne his people in his armes, saying That a 40 night times he appeared to them as in a pillar of fyre, and a daytimes hee appeared to them as in a Cloud. Wee knowe that Gods shewing of these two vi­sible tokens, was to the end that y^e people should bee assured of his presence: and those tokens were requisite for the leading of the people. For else in the night they should haue bene flighted with the wildernesse which was verie dreadfull, as I haue declared alreadie. God therefore did giue them light by night, whereby he shewed 50 that he was continually with them. And bicause they were in a hotte and drye Countrie, he did spred a cloud ouer them in the day, which sha­dowed them from y^e burning of the Sunne. Wee see then that these two tokēs of Gods presence, serued fitly for the easing of the Iewes, and that in all these dooings they felt his fatherly good­nesse. Againe, the moe of such figures they had, the more were they conuicted that GOD had gouerned them, and that he had a continuall 60 care of their welfare. And therefore doth Mo­ses make expresse mention both of the fire and of the cloud, saying that neyther night nor day GOD had euer forsaken them: so as they could not but knowe that he was with them, and that his grace accompanyed them, as he sawe meete and expedient for them.

But by the way wee must note, that although wee in these dayes haue no such figures as the Iewes had vnder Moses: yet notwithstanding GOD giueth vs the thing that is of equall va­lue, according also as Saint Paule sheweth,1. Cor. 10.2. saying that the cloud and the fire were a kinde of Baptisme to the auncient fathers. And the chiefe thing that GOD meant to shewe vnto them thereby, was that although as in respect of their bodyes they were guided with fire by night, and had a cloud spred ouer their heades by daye: yet Gods meaning was not to haue them stay vpon these temporall benefites, but to leade them further. Then were they baptized in the cloud. And what haue wee now adayes? Doeth not Baptisme warrant vs Gods presence more certeinly & with a greater vertue, than did that auncient figure? Yes surely, if all thinges bee well considered. For wee must not stay our eyes vpon the water: but forasmuch as y^e bloud of our Lorde Iesus Christ was shed, which is a spirituall washing vnto vs: therein God sheweth himselfe more familiarly vnto vs now adayes, than he did to such as liued vnder Moses. True it is that wee haue not the like myracles: but in the meane while, howe excellent was the Ma­iestie that appeared in the person of our Lorde Iesus Christ? How excellent were the myracles that he wrought? To bee short, howe highly ought wee to esteeme the death and passion that he suffered?Rom. 1.4. Againe, haue wee not a pas­sing excellent recorde of his Godhead in his r [...]sing againe from death? Seeing then that wee haue the whole fulnesse of Gods Maiestie in the person of our Lord Iesus Christ, and that not in shadowe onely, but in very substance as Saint Paule declareth to the Colossians:Col. 2.9. I pray you were it not too shamefull a thankelesnesse in vs, if wee shoulde not bee throughly resol­ued that our God hath vttered himselfe suffi­ciently vnto vs, to cause vs to rest wholly vpon him, and to trust in his power? Thus yee see wherein we resemble the Iewes as touching the cloud whereof Moses speaketh here and as touching the pillar of fire.

Furthermore, if wee consider well howe our Lorde guideth vs: wee shall finde that the Cloud and the pillar of fire serued not the Iewes more, than the gouernment that is stablished in the Church at this day, serueth vs. Where­as that people had the pillar of fire by night, and the Cloud by daye: wee must vnderstand that in so dooing GOD meant not to blesse them for that one time onely. For what had the Iewes bene the better for it, if it had not made them to knowe that God was their gouer­nour all their life long? Now then wee cannot goe one pace, vnlesse wee bee led by our God and assured of his goodnesse. For our life is like the iourney that the people of Israel made tho­rough the wildernesse. God therfore suffereth vs not to wander in vncerteintie, knowing not whe­ther wee were were best to goe or to stand still. For wee haue such a declaration of his will, as wee can neuer straye, except it bee wilfully. [Page 42] Whosoeuer seeketh Gods good pleasure, shal be taught by him. And therefore now adayes wee haue no need of the visible pillar of fire, nor of y^e cloud that was spred ouer the childrē of Israel, forsomuch as our Lord sheweth himselfe to bee at hand with vs by another meane, and stret­cheth out his hand continually ouer vs, and the way is wide and open ynough for vs. Now then we haue good cause to be contented.

And so let vs vnderstand, that Moses did not 10 onely speake to the Iewes after all sortes: but al­so that he hath written these thinges for vs, that wee also might be confirmed now adayes in the doctrine which we haue of God, and not be dis­obedient vnto him. And seeing wee haue neede to be succoured at his hand, against Satan and all our aduersaries: let vs learne to distrust our owne strength which is none at all, and acknow­ledging our owne wretchednesse let vs resort to him for aide and helpe at our neede. And when 20 we haue once gotten hardinesse to marche vn­der his banner: let vs assure our selues that he will neuer suffer vs to miscarie, though we be as­sailed with neuer so many temptations. Wee see what threatening there is now adayes, yea euen on all sides: wee see how our welfare (as to out­ward seeming) is as a pray to our enemies, which seeke nothing else but to swallowe vs vp: and therewithall wee see also how weake and feeble we be to withstand them: and yet for all that, let vs not doubt but our Lord fighteth for vs, condi­tionally that wee walke on simply vnder the sha­dowe of his winges, and play not the loose colts, ne attempt any thing which he alloweth not. And so doing, let vs not doubt but he will deliuer vs, and stretch out his hand vpon our enemies to vanquishe them and destroy them, so as wee shall knowe that he hath a continuall care of vs, and that his only desire is to guide and gouerne vs, and to continue and increase his graces in vs, and to haue vs alwayes in his keeping and protection.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs so to feele them, that being ashamed of our selues, wee may craue pardon of him, and being desirous to be gouer­ned by his direction, seeke nothing but to sub­mit our selues to his yoke more and more, till he haue ridde vs quite and cleane of all our fleshly corruptions and imperfections, and that we bee come to the full measure of his righteousnesse▪ whereunto it behoueth vs now to tend. And so let vs al say, Almightie God heauenly father, &c.

On Munday the xxij. of April. 1555. The eight Sermon vpon the first Chapter.

AFter that Moses hath rehearsed the peoples sinne: now he put­teth them in remembraunce of the punishment that followed vpon it, that they might be bet­ter aduised thenceforth, & not prouoke God to wrath after that fashion. For whensoeuer God punisheth men for any offen­ces, the same ought to serue them for a warning, and other men for an example, to beware that 10 they doe no more so. True it is that they which had murmured after that sort against God, were alreadie dead: but yet was it expedient y^t their children should haue it printed in their mindes, that God had not left such vnbeliefe and diso­bedience vnpunished. And so wee see the intent of Moses. Wherefore let vs note, that if God haue shewed vs that he cannot away with some offence: his intent is that we should thinke vp­pon it, and that the chastisementes which he [Page 43] layeth vpon vs should turne to our profite, and that they should serue vs for the time to come, so as wee should not looke to haue him to stretch out his hand against vs: for it is good for vs to bee taught at other mens cost as the prouerb saieth. But wee must marke, that Moses rehear­seth here briefely, the things that are declared more largely in the fourteenth Chapter of the Booke of Nombers, where God is so wroth with the people, [...]m. 14.11 that he would haue destroyed them 10 vtterly. He saieth there to Moses, passe not thou for it: I can giue thee a greater and excellenter people than this: but as for these wicked folke, they must needes bee rooted out, I cannot suffer them any more. Hereupon Moses maketh inter­cession for them and saieth: Not so Lord: for if it should be heard in Egypt, that it were so come to passe, thy name should be blasphemed, & the wicked would make a scoffing at it, saying: bi­cause God could not performe his promise, ther­fore 20 hath he slaine this people, and so hath he beguiled them and betrayed them. Lord, wilt thou suffer thy name to be slaundred after that sort? Thereupon God telleth him that he will not execute his vengeance vpon any other than such as had murmured, & yet notwithstanding that he would therewithall reserue a seede, on whom to perfourme the thing that he had pro­mised to his seruant Abraham.

By the way, y^e threate that is conteined here,30 importeth not that God was not determined in his owne purpose what he would doe: for if wee should thinke that he altered his mind vpon the aduertisement that Moses gaue him: it could by no meanes agree [with his nature.] Should a mortall man haue more discretion and forecast than liuing God? No: and on the otherside wee knowe that God doeth in no wise chaunge his purpose. Neuerthelesse, diuers times he vtte­reth somewhat rough threatnings, to driue vs to 40 humble our selues before him, and to make vs feele what wee haue deserued. God then in tel­ling Moses that he would vtterly roote out that people, so as there should not one of them bee left aliue, meant not that he was determined so to doe: but sheweth that the people was worthy to haue bene quite and cleane destroyed. And in deede there was iust cause why, to the intent that euery of them should be smitten downe and subdued on his owne behalfe, and that Moses 50 should pray after that maner. And yet for all that, God found the meanes to make good his promise, notwithstanding the wilfull frowardnes that was in the people. And this is a point well worthie to be marked among others: that when God hath chosen any people, although his grace bee despised, so as all they whom he had called become vnworthie of such a benefite, and banish themselues out of his house by reiecting y^e pro­mise that was offered them: yet will God finde 60 the meanes to chastise them in such wise, as his Church shall not vtterly perish, yea and he will euen ouercome mens frowardnesse with his goodnesse. I say it is well worthie to bee marked. For wee see that on the one side, the hypocrites, vnder colour that God hath manifested him­selfe vnto them, and promised to bee their Saui­our: doe surmise that they haue him bound, and thereupon take leaue to doe euill: and if a man shewe them their sinnes, they hardē themselues against it, there is nothing but pride in them, & they arme themselues with Gods name, to fight against his Prophets. And this haue they done in all ages. When the Iewes were rebuked for their wicked life, & for their turning away from God: they were inflamed with such rage against the Prophets, as to say, How nowe?Ierem. 7.4. To whom speake ye? Are not wee the Church? Are not wee Gods inheritance? Hath he not set his co­uenant among vs? Haue not wee the signe of Circumcision? Haue not wee the temple where he is worshipped? Wee see then that the Iewes did falsely abuse Gods name, to aduaunce them­selues against him and his word. And this is re­ported of the Iewes: but yet wee may see the like in our selues. For all they to whom God hath done so much honour as to giue them his word and to manifest himselfe vnto them, doe imagin that they haue him as it were in their sleeue: & yet for all that, in stead of profiting themselues by Gods so gentle alluring of them vnto him, they set themselues against all good doctrine, they cannot finde in their heartes to beare any yoke, they will needes bee as wilde beastes, and yet in the meane while they will needes haue God to auow them to be of his flocke. But here wee see, that although God had as then set vp his seat among the Iewes, and made a couenant with them to bee their Sauiour vnto the ende: yet when he sawe they were not meete to haue him, but that they drew cleane backe, and ceas­sed not to spite him: he found the meanes to punishe them, yea and that in such sort, as all those things went to nought, and yet he himself abode soothfast, notwithstanding their destruc­tion. And therfore let vs not deceiue our selues. When God hath once taken vs to him to be of his houshold, and adopted vs to be his children: let vs not sooth our selues in our vices, but consi­der how it stādeth vs on hand to walke so much the more awefully, when God hath shewed him­selfe so bountifull towardes vs, and that foras­much as he hath vttred his goodnes in such wise, it is good reason that wee on our part being so much beholden vnto him, should looke well a­bout vs and indeuour to giue our selues wholly to his seruice, and be so loth to offend him, as we may also be afraide to be bereft of the grace that he hath once bestowed vpon vs. Marke that for one point.

And therewithall let vs marke also, that God in punishing the hypocrites and all such as abuse the goodnesse that he hath done towards them, ceasseth not for all that, to continue faithfull stil. For if he should destroy the whole world and leaue no afterspring to call vpon him, it might bee said, in deede God hath iust cause to punish men after that maner: but in the meane time where is his promise?Psal. 72.17. He hath saide that his Church shall continue for euer, & that his name shall bee called vpon here beneath, as long as there is eyther Sunne or Moone in the skie: but [Page 44] nowe is all dispatched quite and cleane, the re­membrance of saluation is vtterly buried among men. Although then that God should doe iustly in punishing such as had done amisse: yet should his promise bee vaine and voide, if he perfour­med not the thing that he promised, and so would men blame him of vnfaithfulnesse. But (as I saide) he findeth meanes to punish them that deserue it, and yet notwithstanding reser­ueth and keepeth still a people to himselfe, and 10 suffereth not his trueth to fall to the ground, or to die without effect. And hereof we haue a no­table example in this place. For wee see that God had made a couenant with Abraham, and had promised him to giue the land of Chanaan for an heritage to his ofspring. As soone as the time came, the promise was performed. Yea ve­rily: but all the posteritie of Abraham refused and reiected the promise, whereby they disa­nulled it as much as lay in them. Thus you see 20 they bee depriued of it through their owne vn­thankfulnesse. But yet to the intent that God be not accused of leauing his promise vnperfor­med: it behoued him in punishing the fathers to preserue their race. They that come vp after­ward are also the ofspring of Abraham, and they possesse the land that was promised: by meanes whereof the couenaunt that God had made a­bode sure and fast settled to the end. And for the same cause it is said that God reserued the yong 30 children to himselfe. Now then, as many as had murmured and were aboue the age of twentie yeeres, are cast off and banished from the good turne that was readie for them: but they that were vnder that age are preserued still, and God is glorified in them. And albeit that the accom­plishment of his promise was delayed by the space of fortie yeeres: yet notwithstanding he shewed himselfe faithfull in the end. This is the matter which we haue to beare away.40

So now likewise, when wee see the world so farre out of order that al is mard, and it seemeth that all men will needes spite GOD, and shut themselues out of all hope of saluation, by dri­uing away the light of the Gospell that is giuen them: let vs looke for some vengeaunce at hand. For though God bee patient: yet must he bee faine in the ende, to stretch out his arme to bee reuenged of such malice and contempt. On the one side, they to whom the Gospell is 50 preached, doe growe altogether heathenish, and it is seene that a nomber waxe worse and worse, and wickednesse becomes more excessiue than it was in the time of the abominations of the Popedome, so that (to speake properly) it should seeme that men become diuilles after their hea­ring of the Gospell. What is it I pray you, that a man shall see, yea and that commonly? That there is now no more loue of God, no nor coun­tenance of louing him, that Religion is let alone 60 colde and dead, and that there is no more zeale in vs than in a timberlogge. It is apparant then that Gods word is now adayes stained and de­fyled with our iniquities, in so much that where­as wee should bee as burning Lampes to giue light to the sillie ignorant soules, wee giue them occasion of stumbling. Againe on the other side, we see how the faithlesse doe fight against God, seeking nothing else dayly but to ouerthrow his trueth, and to cause it to be quenched out, that it might neuer be spoken off more. Seeing then that the whole world is so malicious, and that as well the one sort as the other doe make open warre against God, continuing still in their stub­bornnesse which increaseth from day to day: must not God (after he hath waited for some conuersion and amendment) execute his ven­geance vppon vs as wee deserue? Ye see then after what manner it behoueth vs to prepare our selues, considering that wickednesse is so great nowe adayes, and so farre past hope of recouerie. But yet therewithall let vs comfort our selues, and looke also that in punishing the offenders God will not fayle to keepe still some seed to himselfe, so as he wil alwaies haue some little flock to cal vpon him and to worship him. Let vs not doubt then but that our Lorde will al­wayes maintaine his Churche, to the intent to shewe himselfe sooth fast. Although all thinges seeme forlorne and brought to confusion: yet will God worke after such a fashion, as wee shall see in the ende, that he hath had a regard of his promise, and that he will shew himselfe faithfull and prooue himselfe so in deede.

But let vs marke well, that the Churche shall not alwayes be visible so as wee shall perceiue it. It shall seeme [nowe and then] that all is come to nought: Like as when God made the people to turne backe againe, he said vnto them, Get ye into the wildernesse towardes the red Sea, as though they should haue returned againe into Egypt. Here is such a great confusion, as it might well seeme that he minded not any more that the land of Chanaan shoulde bee giuen for an heri­tage vnto those to whom it was promised. Ye see then that for a time it seemed that God had falsified his promise, and that there was not any more hope that the children of Abraham should haue entered into the place that was promised them. Euen so shall it fall out with vs, as in deede it is come to passe. For when God withdraweth his light out of the worlde: it will seeme that there is no more any Church at all. If a man looke round about him, he shall see that all is gone to hauocke. And in good faith, what de­solation was there in the time of Poperie? Yea and euen still at this day, a man myght thinke that all shoulde goe to ruine and decaye. But let vs marke, that it is all one as if God shoulde cause those to goe backe againe which are not woorthie to goe forewarde: and that yet not­withstanding, he ceasseth not to holde on in such wise, as his Churche shall still bee main­tained and preserued. Howbeit, not that the same can bee discerned with the eye, or percei­ued by man: but wee must shut our eyes, vntill our Lord doe worke after his owne maner, that is to say wonderfully beyond all our expectati­on, and beyond all that we bee able to conceiue. Thus you see howe wee may comfort our selues in this, that although wee see it is not possible but y^t God must not cast some horrible punish­ment [Page 45] in these dayes vppon mens wickednesse: yet neuerthelesse hee will alwayes reserue some people to himselfe, so as the thing that he spea­keth by his Prophet Ioel shalbe seene continual­ly. [...]. 2.30. Though heauen and earth (saith he) do goe together, though the sunne be darkened, though the moone drop bloude, though the starres lose their light, and though the earth remoue: yet for all that whosoeuer calleth vppon the name of the Lorde, shalbee saued: GOD will 10 preserue them whom he hath chosen to call vp­pon him: and albeit that their life bee hidde, yet will not God faile to heare them in the end, and to shewe them that hee neuer was vnmindefull of his promise, but that he had a regarde of himselfe, notwithstanding that men were not wor­thy to haue any one drop of goodnes and mercy offered vnto them. This is the matter in effect which we haue to remember in this first place.

But herewithall we must marke the othe that 20 God made against the Iewes,Psal. 95.7. & Heb. 3.7. & 4.7. as it is set downe in the Psalme, and afterwarde applyed vnto vs by the Apostle, saying: To day, if ye wil heare his voyce, harden not your hearts as your fathers did in the wildernesse, vnto whom I sware in my wrath, that they should not enter into y^e land y^t was my rest. We see how it was y^e wil of the holy Ghost, that the Iewes should in al ages be mind­ful of this disobedience that had bin committed: and that therevpon they should remember that 30 for the same, their fathers were bereft of the be­nefit that had beene promised them, and shutte out from Gods rest. For (as I saide afore) this serued not for the Iewes only, but the Apostle ap­plieth it also to our time. God then directeth his speech to vs at this day. Therefore wee must haue our eares open to hearken vnto him: wee must not driue of from morrowe to morrowe: wee must seeke no delay: as soone as God spea­keth wee must be readie to learne, and not har­den 40 our heartes against him. Whereby wee bee put in minde, that there is nothing which hinde­reth our obedience vnto God, but our own resi­sting of him through a certaine wilful froward­nes. For he for his part applieth himselfe in such wise vnto vs: as hee beareth with our rudenesse and infirmitie. So then, all they that are taught by the Gospell, shall obey God without gainesay­ing, if they poyson not themselues through a certaine wilful frowardnesse to withstande God,50 and to driue backe his grace. That is the cause why we be expresly warned, not to harden our heartes. Yea verily: for wee must not think that God will suffer his grace to bee so scorned, and dalyed with, and set light by. If he were inflamed with anger against the Iewes for refusing to en­ter into the Land of Chanaan: if we nowadayes doe playe the restie iades and fall to kicking, let vs not thinke that such vnthankefulnesse shall scape vnpunished. And in good sooth, if the 60 Iewes were so punished at that time, that all the sorte of them came to nought, wandering in the wildernesse by the space of fortie yeeres: God shewed yet more harde and rigorous ven­geance vppon them afterwarde, in the thral­dome of Babylon and other miseries that hap­pened vnto them: for the thraldome of Babylon lasted three score and ten yeares. And at their returne, although he shewed great and wonder­full power: yet were they but a handfull which were saued, according to this saying of the Pro­phet Esay,Esa. 10.22. though thy people were as the sande of the sea, yet shoulde but a small remnant of them be saued. And in another place hee saith, we had beene as Sodome and Gomorre,Esa. 1.9. if God had not reserued a little seede, yea euen a verie little one. Wee see then that God increased his wrath against such as amended not at the ex­ample of their fathers. And why? Because they were the lesse to bee excused, for they ought to haue taken warning by the punishmentes that were prepared for them. Therefore did they double their offence. And what thinke we of the desolation that hath happened since the [first] preaching of the Gospell, [for the refu­sall whereof] the wretched world hath wandred so astray, as all things haue bin corrupted in the Church, so that in steede of Gods seruice there hath beene nothing but abhominations, insteed of truth there hath beene nothing but diuelish lyes and errours, and all thinges haue beene put out of order there, and that the same confu­sion hath lasted nowe so long time? [All these thinges doe put vs in minde] that Gods voyce ought to sounde shirler noweadayes in the Go­spell, than it did in the Lawe. For as is saide by the Prophet Aggeus,Agge. 2.7. God maketh heauen and earth to quake nowadayes, when the Gospel is preached. And besides that, wee haue all the thinges that befell to the people of olde time, which serue vs as a liuely picture. There must wee beholde Gods wrath, to restrayne our selues from doing euil,1. Cor. 10.11 as Saint Paul sheweth vs in y^e tenth of the first to the Corinthians. But if wee make no reckening therof: is it not reason that God shoulde punish vs sorer than hee did the Iewes?

Let vs learne then to hearken to Gods voyce while it soundeth in our eares, and let vs be­ware that wee harden not our heartes, least God sweare in his wrath. For it is saide expresly that God sware. And whie? Because men thinke his threates to be vaine, if hee make them not to perceiue that hee speaketh in good earnest. And of a trueth we see dayly, that when Gods threat­nings are vttered vnto vs, a great many of vs do but shake our eares at them, and the number of those that are touched with them, is verie smal. Therefore the othe that GOD sweareth is no more than needeth, euen in respect of the blockishnesse that is in men, forasmuch as they bee so foolish as to make but a mocke of euerie thing that is tolde them. And like as God to helpe the weakenesse of our faith, vseth an othe when hee confirmeth his promises: so on the contrarie part, hee vseth to sweare when hee threatneth to punishe vs. And why? To the ende that being afraide and abashed at it, wee shoulde come to repentance. For if wee bee not made to stoope that wee may take holde of Gods iustice: our faultes will neuer mislike vs. [Page 46] Gods iustice then must become as a thunder or lightning, and we must bee abashed before him, that we may no more bee so drunken in our sins as wee were. And therefore whensoeuer Gods threatnings do not dismay vs sufficiently: let vs cal to minde the oth that Moses speakes of here, and let vs assure our selues that it is we whom the same pointeth at, according to that which I haue alledged alreadie both out of the Psalme, and out of the record of the Apostle.10

And therewithall let vs also marke well the words that are set downe heere by Moses. None of this cursed and wicked generation (saith hee) shall see the good land that I haue promised. Heere GOD maketh a comparison betweene lande and the people. This lande then was a singular gift, in token whereof hee calleth it his rest: meaning thereby that he had chosen that lande to bee as a dwelling place and euerlasting inheritance for the people to rest in vnder his protection. For 20 there is no certaintie in this worlde, and if wee bee lodged in any place, wee may bee put out of our nest againe to day or to morrowe. But God tolde them that hee had assigned the lande of Chanaan for an euerlasting possessiō to the chil­dren of Abraham, to mainteine them and keepe them safe there, so as no man shoulde trouble them, nor euer driue them out againe. Yee see then that the lande was not a common gift, but a gift that deserued to bee esteemed as most ex­cellent 30 aboue al others. But behold, the peo­ple on the otherside, are malicious and froward. Therefore it is all one as if our Lorde shoulde say, I see wel ynough howe the worlde goes, I shall sooner make fire and water to agree, than cause this people to like of my benefits. For in my benefites there is nothing but meere goodnesse, and in this people there is nothing but meere naughtinesse.

Let vs marke well then, that to inioy Gods 40 benefites, wee must frame our selues to his will and righteousnesse: for our naughtinesse and Gods goodnesse can neuer match together, in­somuch that if wee will needes followe our owne nature, God must needes withdrawe his good­nesse away from vs. True it is that God loo­keth not for any worthinesse at our hands why hee shoulde doe vs good: nay rather, hee figh­teth dayly against our sinnes, and vseth mercie where as hee might lawfully vse rigour against 50 vs. But yet for all that, if hee see that we conti­nue in our naughtinesse, hee can no longer con­tinue in doing vs good. Yee see then that the do­ctrine which we haue to gather vppon this con­sideration: is that there must bee as it were an accorde and melodie betweene God and vs, and that when hee imparteth his benefites vnto vs, we must make such estimation of them, as wee indeuer to serue and honour him for them, and consider that he calleth vs to him, to plucke vs 60 backe from our sinnes. If wee doe so, the good that he hath done vs shalbe confirmed more & more. Otherwise, it must needes bee that our naughtinesse shall cut off the course of his good­nesse. Why so? For (as I haue said alreadie) when God offreth men his benefits, & they refuse them of a wilfull frowardnesse: it is as if fire and water should meete together.

But besides this, wee must also marke Gods vpbrayding of the people, with their saying that their yong children shoulde be a pray to their e­nemies. They (saith he) shall possesse the lande, yea euen to the intent that you may be proued ly­ers. Heere it behoueth vs to marke well, that when men will needes doubt of Gods trueth, they must in the ende be 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 shalbe 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 shalbe knowen spite of our teeth, and therewithall we shalbee 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 shal­be 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 shalbe 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 [Page 47] 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 10 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 20 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 30 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 40 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 takē 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 50 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,60 [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, [...]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 wee looke vp­pon men, it will bee vnpossible for vs to goe right: but wee must followe God.

True it is that when God is so good vnto vs, as to giue vs men to accompanie vs, yea and to goe before vs and to reach vs their hande: it is a great helpe,1. Cor. 4.16. & Heb. 13.7. and (as Paul telleth vs) wee must looke wistly vpon them: and when we haue good seruantes of God which teache vs and leade vs with good conscience, we must marke that, and fashion our selues like to them: and in so doing we shall not followe men: for in fashioning our selues like to them that follow God, we haue his way for our way. We grounde not our selues one vpon another, to say, Thus will I doe, for I see most men doe it. No: but forasmuch as God cal­leth vs to him, it behoueth vs to go, Yea though there were no mo but my selfe alone: yet ought I to follow my God. But if furthermore he beare with me so farre, as to giue me companie: then must I goe to him with so much the better co­rage: and whatsoeuer come of it, I must not swarue from his pure worde. Thus yee see why it is saide here, that Caleb the sonne of Iephone followed the way of the Lord, and therefore was exempted from the common condemnation. Yea and it is saide that he followed constantly, that is to say, he continued throughout to the vtter­most. And so wee see nowe in effect that all the people were condemned, & that onely two were acquit, because they had giuen glorie vnto God.

But the circūstance that is added, namely, that God spared not Moses because of the people: increa­seth yet more the thing that I haue saide. In deede this cannot be dispatched all as nowe: but yet must I ad this point aforehande. For if God spared not Moses, (who notwithstanding had such recorde as wee knowe), but punished him because hee helde not out constantly to the vt­termost in resisting the leawdnesse of the people: I pray you what shall become of vs? Is it likelie that were shall goe scotfree nowa­dayes, when euerie man suffereth himselfe to be caried away because hee seeth that naughti­nesse hath the vpper hande? Then if wee hap­pen to ouershoote our selues so, thinke wee [Page 48] that God will let vs alone? No no: For if such punishment as we heare of, was extended vpon Moses: needes must wee feele farre sorer, when we intangle our selues in the common vices, and forsake God to followe the worlde. And let vs marke well,Num. 14.34. that in swearing that the people should not enter into the lande: he sayth, ye shal recken the yeres according to the nomber of the dayes wherein ye spied out the land. They that were sent to spy out the lande taried forty daies:10 and so behoued it the people to wander vp and downe by the space of fortie yeares. And so we see that when God hath vsed long patience to­wardes vs, he maketh vs to pay verie deere for our abusing of his goodnesse. Wherefore let vs not measure Gods punishments after our owne fancie: for they be sorer than our wittes can con­ceaue. But whensoeuer he threatneth vs, let vs tremble at his only speech, and make hast to fol­low it. And forasmuch as his speech is directed 20 to vs nowadaies, let vs not driue off til to morow, but let vs follow, and let euerie man be going on his way. Againe forasmuch as we be fraile and haue a rough and thornie way to goe, yea and there be many stoppes to barre vs, so as it will seeme that there be great mountaines to make vs turne backe againe: let vs pray our God to giue vs strength to go on stil forward. For if he strengthened Caleb and Iosua: let vs assure our selues he will do the like to vs. And there withall 30 if we see that the world hinder vs, and that there is store of stumbling blockes on all sides: let vs pray God that he suffer vs not to be corrupted with others, but that we may beare him the ho­nor to stick vnto him, & to yeld our selues whol­ly to his word, giuing them leaue to perishe that needes will perish, and in the meane while stay­ing our selues by the promise of saluation which he hath giuen vs, accordingly also as it is his will that wee shoulde attaine thereto by any such knowledge.

Now let vs kneel: down in the presence of our good God with acknowledgement of our faults, praying him to touch vs better than we haue bin: & that aboue al things we may bethinke vs of the vnthankefulnesse whereof we be giltie, in that we haue not obeyed his word, nor bin so willing to followe the things that he hath declared vnto vs as was requisite. And therefore let vs beseech him, not only to forgiue vs our faults past, but also to strengthen & gouerne vs in such wise by his holie spirite, as wee may ouercome al the temp­tations of Satan, and forsake all the lustes of our owne flesh, to the end we may obey the voyce of our God, and in such sort applie all our senses thereunto, as we may passe through all the di­stresses of this present world, vntill he haue ga­thered vs togither into his euerlasting kingdom. That it may please him to graunt this grace, not only to vs, but also to all people & nations of the earth, &c.

On Tewsday the xxiij. of April. 1555. The ninth Sermon vpon the first Chapter.

WE began yesterday to see howe hard it is to abstaine from sin­ning 50 when a man is in euil companie, specially if hee haue the charge of gouernment. For see­ing it was Moses hap to be sha­ken downe: Howe shall they do which are farre weaker than he was? Wee knowe that God had made him to excell all men, we see also how he serued his turne by him, & what record hee hath giuen of him. And yet for all that, behold here a fal which God mislyketh of so greatly, that he 60 disappointeth him of entring into the lande for it: and such dishonour and reproch was done vnto him, that hee might not possesse the inhe­ritance that had beene promised, as well to him as to all the people. Therefore we had neede to call vpon God when we be mingled with such as are able to corrupt vs and to thrust vs out of the way, so as we be hemmed it rounde about with euill examples. But yet they which haue the charge of gouernement, ought to stande in grea­ter feare and dreade, and to call vppon God to strengthen them, and to giue them such con­stancie as they may not swarue any whit at all.

But before we goe any further, we must mark that where as Moses reporteth that God was angrie with him for the peoples sakes: hee doth it not to excuse himselfe that he had not done a­misse: for then should he replie against God who had giuen sentence vpon him.Num. [...] In the twentith Chapter of the booke of Numbers it is sayde ex­presly, thou shalt not enter into the lande, be­cause that thou and Aaron haue not glorified the Lord before the people of Israel. So then we see that God chargeth not Moses with the sinne of [Page 49] the people, as who shoulde say that he himselfe had beene giltlesse: but his meaning is that hee fell not to euill of his owne accorde and mouing, but was driuen to it as by a storme, when he saw such vprore and hurlyburly among the people, that he was at his wits ende and wist not what to doe, by meanes whereof he had not a present faith to giue glorie vnto God. The intent of Mo­ses then is not to wash his hands, as though hee were not blame woorthy at all: but to doe the 10 people to vnderstande that the verie mischiefe sprang of them. Neuertheles it may be thought straunge howe Moses shoulde offende, seeing it appeareth not in all the rehersall of the storie. It is saide that the people grudged against God,Numb. 20.2 be­cause they wanted drinke in the wildernesse, saying: Had it not beene better for vs that God had killed vs in Egypt? Must hee needes bring vs into this drie and barren place, that we might die heere for thirst? it appeareth well that hee 20 hateth vs, and that his intent is to make vs to linger heere in tormentes: and in the meane while wee bee past all hope of doing well. After this manner did the people murmure. On the contrarie part Moses weepeth and resorteth vn­to God, saying: Alas Lorde, oughtest thou to haue so slēder a reward for thy deliuering of this people through thine owne goodnes, as to haue thy holy name blasphemed by them? What coulde Moses haue done better than this? For 30 he is so farre off from consenting to the wicked­nesse of the people, to bee any companion with them: that hee weepeth to see the offence com­mitted against God. [...]sal. 9.12. And Dauid likewise shew­eth an excellent and wonderfull weldisposed minde, in saying that hee wore sackloth for their sakes that blasphemed God. Moses did as much. It shoulde not seeme then that there is any fault in all this. For God commaunded him to take his staffe, and to strike vpon a rocke, and 40 to make water to come out of it before the peo­ple. Hee obeyed. Wee see not there any reply­ing at al: nay we see not that Moses did so much as once doubt. Moreouer when hee speaketh to the people, [...]. 20.10. hee saith: Come on yee rebelles, must God bee faine to make water to come out of this rocke, which you see nowe so harde and drie? Yee see hee rebuketh the people sharpely, and a man woulde thinke hee coulde not glori­fie God better. And yet for all this, it is saide 50 vnto him, Thou hast not giuen vnto mee the honour that belonged to mee, and therefore thou shalt bee banished out of the lande that be­longed by inheritance vnto thee. And did hee sinne then? As I saide afore, if we iudge after our owne fancie, it will seeme to vs that Moses dis­charged himselfe well in all pointes, so as hee of­fended not, ne had any spot or blemish in him. But what for that? Heereby wee see that it be­longeth onely vnto God to iudge, and that wee 60 may bee deceiued at all turnes, in following our owne witte and reason. Wherefore let vs keepe this rule which is verie needefull: that is to wit, that wee bee farre vnable to discerne good and euill alwayes by eye sight, for as is said in the sixteenth of Saint Luke, [...] 16.5. the thing that is highly esteemed among men, shall be abhomi­nable before God. When we haue sifted a thing neuer so well, and setled all our wittes to vtter it well: yet shall it seeme to vs cleane contrarie to that it is indeede. Nowe then, let vs cast downe our eyes and acknowledge that none but onely God is the competent iudge.

True it is that wee haue the lawe, whereby wee may assuredly say, this is good and that is euill: and our yeelding vnto that which is shew­ed vs there, is not to make vs iudges: for wee take no authoritie to our selues, but onely yelde to y^e things that God setteth forth, And besides this, wee must not onely iudge our neighbours doings by the lawe, but also examine our owne liues by it. And when wee finde our selues to haue swarued from Gods commaundementes, we must willingly condemne our selues, and al­lowe no further of our owne doings, than they agree with Gods will. Although they seeme good to our selues, yet let vs not stande vppon that. For our eyes are so troubled and weake, that of­tentimes one sinne escapeth vs and a hundred followe out after it: and that is because we be not sharpesighted ynough, to spie out the thinges that God perceiueth, and which are hid from vs.1. Cor. 4.4. And that is the cause why saint Paul saieth, that although he had walked purely in his office: yet was he not iustified for all that. For God re­quireth another manner of perfection than wee can see. So then, seeing wee haue so weake and dimme a sight, let vs learne to referre our selues vnto God: and let euerie of vs put that thing in vre in himselfe,Psal. 19.13. which is shewed vs by Dauid when he saith, Who is he that knoweth his falts? Lord forgiue me the euill which I perceiue not. We must not onely ask God forgiuenesse of the sinnes that sting vs, and whereof we haue proofe in our selues: but we must also acknowledge that we haue manie sinnes which wee knowe not of. Marke that for one point.

Furthermore, proceeding still herewith, let vs not be hastie in iudging, to acquite one and to condemne another: but let vs reserue vnto God that which is his, for as I haue said afore, if God had not pronounced that sentence vppon Mo­ses, euery man would canonize him, and say hee did the best that coulde be deuised. But what for that? Seeing hee is condemned by the heauenly iudge, we must bridle our selues, and not fall to incountering against God. For wee shall winne nothing by it.Rom. 14.10. And for the same cause also S. Paul intending to exhort vs to modestie in the 14. to the Romanes, alledgeth that wee must all come before the iudgement seate of our Lorde Iesus Christ, where we shall not allowe what we thinke good, nor reiect what we mislike in our own fan­cie: for that authoritie belongeth to the onely son of God. Seeing it is so my brethren (saith he) wee must absteine from foolish ouerweening. Thus much concerning that which is reported of the sinne of Moses.

Nowe let vs come againe to the matter that wee were in hande with: Which is, that Moses meaneth not to excuse himselfe: he seeketh no startinghole to lessen his fault: but the thing that [Page 50] he alledgeth is reasonable, he setteth foorth the heynousnesse of the peoples offence, shewing y^t their sedition was so forcible, that euen he him selfe also was ouerthrowen with it. The meaning then of Moses was as if he should haue said thus: Beholde yee wretches, God hath chosen me to supply his place among you, and he hath gouer­ned me in such wise by his holy spirit, that I haue had as it were his image printed in me: & yet not withstanding I haue done amisse, I haue offen­ded.10 And what is the cause of it? I excuse not my selfe: but yet are you giltie before God, of cor­rupting me, your murmuring hath ouerthrowen me, for by reason thereof I haue forgotten my duetie, and not yeelded God such glorie as was due vnto him. Seeing it is so: [I may well say] it is not long of you, that you bereft mee not of all the grace that I had receiued at Gods hande: for where as he made me your heade to guide you: you haue done ynough to carie mee away to 20 Satan through your naughtinesse and rebelli­on.

Nowe then acknowledge the sinne that you haue committed, for God hath brought me low, and it is his will to shewe you in my person, that you bee well worthie to perish eueriechone of you. Therefore besides the thing that I haue touched alreadie, (which is, that we must not like y^e better of our selues whē our faults are vn­knowen [to our selues,] or when we can couer 30 them, for Gods eies are not blindfolded for al y^t, and the thinges that scape men are inrolled be­fore him): wee must marke moreouer, that if wee giue anie man an occasion [of stumbling or offending], although hee on his parte is not thereby discharged, yet must our offence needs be the more grieuous and heauie, according as it is in very deede. Wherefore let euery man so behaue himselfe, as hee giue not his neighbours any occasion of stumbling. For if any man 40 sinne vnder pretence of mee, if hee be misseled by my lewde conuersation, if he take ill example by my vices: all the whole mischiefe shalbe laide in my necke before God, I shalbe discharged, wo shalbe vnto mee as saith our Lord Iesus Christ,Matt. 18.6. & Mark. 9.42. & Luk. 17.2 and it were better for mee that I were cast into the middes of the sea with a milstone about my necke, than to haue giuen my neighbour any cause of misbehauiour. And therefore let vs liue in such sorte, as it may not bee cast in our teeth 50 before GOD, that wee haue beene the cause of other mens ruine and destruction. For it will cost vs very deare, if the sillie soules whom God hath created after his owne image, and whom Iesus Christ hath so deerely redee­med, be lost through our fault and wickednesse. Thus we see in effect what we haue to note vpon this sentence, where Moses saith, that GOD was angrie with him by meanes of the peo­ple.60

And furthermore we haue to mark here, that Gods laying of his temporall chastisementes vppon his faithfull ones, is not to driue them to despayre, but to humble them for a time: for in the ende all turneth to their benefite, and therefore they must not bee out of heart for it. It was a verie harde and bitter punishment vn­to Moses, to bee banished out of the lande that had beene promised him.

The time is come that the people shoulde bee deliuered out of the thraldome of Egypte, to bee conueyed into the Lande of promise: Moses is chosen to bee their guide, so as hee supplyeth Gods office in deliuering them: and yet notwithstanding this shame is done vnto him, that GOD shutteth the gappe against him and saieth, thou shalt not come there. Yee see then howe Moses is (as yee woulde say) bronded with a marke of reproch before God. Nowe had hee taken it in despyte: it had beene ynough to haue plunged him into some blasphe­mie. But hee bare this correction patiently, knowing that it shoulde bee to his benefite, be­cause it was but temporall. And therefore let vs marke this saying of Saint Paul,1. Cor. 11. [...] that Gods pu­nishing of vs is to the intent we shoulde not pe­rish with the worlde. Seeing then that GOD procureth our welfare thereby, and his morti­fying of vs for a time as in respect of the fleshe: and his condemning of vs in such wise as we bee ashamed afore men,1. Cor. 5. is to the intent that our soules should be saued at the latter day, and wee liue in his presence: seeing that that is the end & butte that he shooteth at: let not vs on our part be so headstrong, as to chafe or fume at his cor­rections, but rather follow the example of Mo­ses, who (as wee see) did make no wordes a­gainst God. It might seeme hee had some oc­casion to say, howe falles this out, that I am driuen out of the lande of promise? What shall a man say to it? For thou hast ordeyned mee to be as a redeemer in thy steede: and nowe must I tarie heere still. It was thy will that I should serue in this office, to put the people in possession of the promised lande: and why shall I not be par­taker of the benefite that thou hast purchased them by my hande? What though there haue beene some little distrust in mee, which conti­nued not the turning of a hande? Is the offence so heynous, that I must bee so grieuously puni­shed for that? Moses then might haue helde such plea with God: but hee holdeth his peace, and yeeldeth to the sentence of condemnation willingly. Therefore let vs followe that which is shewed vs here by example: and (as I said afore) when GOD is so gratious to vs, that in steede of casting of vs away (as he might iustly doe) he doth no more but chastise vs as in respect of the flesh, and shame vs before men, to the ende to bring vs to repentance, and to humble vs: let vs bee quiet, and let it not cast vs into sorrowe, but let vs plucke vp a good heart to follow our voca­tion. This is the thing wee haue to remember. For if hee spared not Moses, what will he doe to vs? Ought wee to chalenge greater priuiledge than he?

But heerewith all let vs marke, that Moses ceased not to bee an heire still of the heauenly kingdome, though hee were bereft of the out­warde signe of it. And thereby wee be warned, that if God make vs not to feele his fauour and loue in this worlde so fully as wee woulde wish, [Page 51] it must not make vs to bee out of patience. For it may happe that we shall take our selues to bee miserable, yea and that when wee looke vppon our owne state, we shall deeme it had bin much better for vs to haue gone astray with the world: But what for that?Coloss. 3.3. Of al y^t time we haue a life that lyeth hid in God. Therefore it is no hurt at all to vs, though God cut off the blessings of this pre­sent life from vs. For he knoweth to what end he doeth it: and it is good for vs to be so exercised.10 Thus yee see that the thing which wee haue to beare in minde, is that God doeth diuers times hide the signes of his loue from vs, as in respect of the worlde: but hee loueth vs neuer a whit the lesse, as we see how it happened vnto Moses.

As touching that which is saide of Iosua: it is one notable point more. For beholde, hee is ap­pointed to succeede in Moses roome, yea, and yet was he but his seruaunt. And afterward Mo­ses is commaunded to incourage him. Heere we 20 see that God will take the thinges that are not greatly esteemed among men, yea and exalt them aboue our opinion, as we see he hath vsed to doe at all times: and not without cause: for thereby he intendeth to pull downe all pride ac­cording to this saying of Saint Paul, that hee chooseth the weake thinges, [...]. Cor. 1.27. [...]. yea euen to the end that men shoulde not glorie in their owne strength: and hee chooseth the foolish thinges, to the ende that men shoulde not glorie in their 30 wisedome: and when he taketh y^e things that are despised, it is to the ende that men shoulde not trust in their owne credit, nor bee puffed vp with their owne worthinesse. And it is verie requisite that it shoulde be so: for we see howe euery man seekes to aduaunce himselfe, and wee leaue no­thing to God as neere as we can. Nay rather if wee doe but yeelde him the tytles that belong vnto him, it is but in way of daliance: and in the meane while we would that all shoulde be in our 40 own persons. Now forasmuch as men haue this pride rooted in them: God must be fain to shew them by experience, that all of it is but vanitie: and so doth hee, by choosing the things that are not regarded, and by seruing his turne with such as are not esteemed to be of any great renowne. If we looke howe God chooseth men somtimes, to set them in preheminence: wee will say, who woulde haue looked for this? And God worketh after that manner, to the intent that those by 50 whom he serueth his turne, shoulde learne to acknowledge themselues beholden to him for their dignitie wherein he hath set them, and vn­derstande that they obteined it not by their own power and policie, but that it is God which hath placed them in that degree. For if they thinke they haue ought of their owne purchasing: God will shewe them the contrarie. That then is the thing which we haue to marke, when it is heere declared that God preferred Iosua before Mo­ses 60 insomuch that although Moses had now of long time beene cladde with the grace of the holy Ghost: although hee had beene chosen to bee the Redeemer [or Ransommer] of the people: although God had set his marks vppon him: although that in executing his of­fice, it was well seene that hee was a newe crea­ture, and there appeared in him a maiestie sur­mounting the nature of man: and there withall although hee had done so many deedes worthy of memorie, as might astonishe all them that hearde speaking of them: yet notwithstanding, in the ende God ordeyned his seruant in steede, to leade the people into the lande of Chanaan, and to put them in possession of their promised heritage, and Moses himselfe is not worthy to come there. So far off is hee from cōming there euen as a common member shuffeled in among the rest of the body: that God driueth him from it: and behold, God reacheth his hand to Iosua, who had neuer looked for it.

But now besides that which I haue said, (that is to wit, that we be warned to forbeare all pre­sumption, and to lay downe all pride): let vs bee wel assured, that it belongeth to God to aduance vs & to make vs of estimation, through his mere grace: and that when we shal haue heaped vp al that euer we can together, all is nothing. Then, besides that we haue a good warning to humble our selues: it is shewed vs therewithall, that wee must not enuie those by whom God serueth his turne. And that is another good lesson. For wee see howe euery of vs repyneth, when God hath aduanced any man, specially beyonde all world­ly hope. Where as we should consider thus, be­holde God serueth his turne by such a one, eue­rie man commendeth him, and there appeare manifest gifts of grace in him: when we see those things, we be so malicious, that we grudge & re­pine at it. But contrariwise wee ought to marke, that when we be so pricked with spite and enuie, it is an aduancing of our selues against God and not against mortall creatures. Therefore let vs learne to honour God wheresoeuer hee sheweth himself, & to be glad when he vouchsafeth to ex­tend his grace to our neighbours: for if we do so, all shall fall out to our welfare. If another man haue mo gracious gifts thā I: I am rich in his per­son. For whē we confesse y^e communion of saints: it is to shew, that whatsoeuer God giueth to one man or to another, the same redoundeth to the benefite of all. True it is that we perceiue it not at the first push: but yet doth such diuersitie serue for the whole bodie of the Church.Rom. 12.4. The mem­bers of a bodie haue not all one operation: the eyes execute not the office of the legges, nor the hands the office of the feete: and yet notwith­standing the body is so knit together in one, that whatsoeuer is giuen to any one member, doeth benefite al the rest. Now then let vs vnderstand, that when God bestoweth the gifts of his holie spirit more largely vpon some one man than vp­on others, he ceaseth not therefore to haue pitie vpon vs: For we also must be edified therby. Yea surely, so we be not vnthankfull, and that we take no pritch at it when hee listeth to holde vs lowe and to exalt our neighbours. To bee short, wee make warre against God when we cannot abide that he shoulde keepe the order which hee hath determined: y^t is to wit, to pul down y^e things that are great to the worldward, and to aduance and exalt the things that are base and despised.

[Page 52]Moreouer we see that Moses is commaunded to strengthen Iosua. So little ought Moses to be greeued at the preferring of his seruaunt before himselfe, that hee must instruct him and harten him. As if hee shoulde say, I see nowe it is Gods will to honour thee by dishonoring mee. I am worthie of it, and I must be faine to beare it, and therewithall also to prepare thee to thine office. Although thou take my place: yet will I not set my selfe against thee, but (which more is) I will 10 helpe thee to the vttermost of my power. Nowe am I become thy seruaunt. Whereas God had erst aduaunced mee: I must nowe giue vp this preheminence, and thou must take my roome: and I must indeuer as much as I can, that the benefite which Gods will is to bestow vpon thee, may auayle in thee. So then, if it please God to take any man to serue him, let vs streyne our selues to helpe him, and let vs not bee ashamed to put our shoulders vnder him to heaue him 20 vp. Let vs not haue any of these wicked respects, to say, O ho, truely as for mee, if God were so gratious to mee as to aduance me as wel as such a one, I woulde bestirre mee. But forasmuch as hee holdeth mee downe to the grounde, I will not meddle with other men. Let vs beware of such churlishnesse. Nay rather when we see that God hath chosen a man: [let vs reason thus with our selues.] I see that God hath chosen such a man, indeede hee is not the ablest that coulde 30 bee deuised, but yet is it Gods will to bee serued by him, and wee see hee hath a good will: therefore let vs helpe him, let euerie of vs reach him his hande, and let euerie of vs consider wherin hee may succour him to his furtherance. Yee see then that the thing which wee haue to marke heere, is that although our working beare no great outwarde shewe, and that the thinges which we doe haue no great glosse to commend them to the worlde: yet wee must not therefore 40 cease to serue God according to our power, and to linke in with those by whom it is Gods will to bee serued, and not to imagine any thing that may foreslowe vs, or make vs say, At whose whose hande shall I bee recompensed? That which I haue done is as good as lost, men make none account of it. It shall well ynough come in account before God. And therefore let it suffise vs to be allowed at his hand. These are y^• things that we haue to note vpon this, that Moses was 50 commaunded to strengthen Iosua.

Nowe finally it is saide, that the people per­ceiuing their sinne, answered: Wee haue offen­ded the Lorde, and therefore wee bee nowe readie to goe vp. And they not onely vsed those wordes: but also euerie man prepared and armed himselfe, and so they went vp to encounter with their enemies. Heere wee see the nature of men. When GOD biddeth them be stil, they be too too forward, & they be as hot as fire to doe the thing that is for­bidden 60 them. But when they were bidden goe, then their legges were broken. And yet not­withstanding it is saide, that the people acknow­ledged their sinne, when they had beene so dis­obedient against GOD. Whereby it appea­reth that there is such a corruptnesse in our na­ture, that euen in minding to doe good we doe euill, and offende God, & ouershoote our selues without reason or measure. Heere is then a faire lookingglasse for vs to discerne our owne vices by: yea verily, so wee consider in the person of y^e Iewes, that not only they themselues are con­demned, but also that God purposeth to giue a generall lesson, whereby all men may fare the better. Nowe I tolde you first of all, that when God soundeth his trumpet and commaundeth vs to march, we stir not a whit: and that although wee haue some good liking of the matter, yet we bee so colde and slowe, as is pitie to see. And on the contrarie part, that if hee say, Tary still, wee bee lustie, and moreouer so hot and hastie, that wee desire nothing but to occupie both our armes & our legs too. When it was saide to the people, Go, for your God is among you, bee not afraide so long as yee haue such a power to de­fende you: The people replyed againe on the o­ther side, nay marie, howe shall wee goe vp? They bee Gyants, they wil deuour vs with their lookes, wee shalbe vndone at the first chop, it were better yet to returne into Egypt. When the people had replyed so, and it was tolde them againe, What meane you thus to distrust your God? He hath giuen vs this lande, wee haue his promise of it: and besides that, you haue had proofe of his helpe alreadie many wayes, and he offereth it you still: howe thinke you of it, you faithlesse and rebellious people? When the peo­ple were thus laide at: did they yet returne to their right wits? Yea, for yee see they repented. What for that? It is but a false repentance. Goe to (say they) sith it is so, we will goe and march against our enemies, seeing it is Gods pleasure. Nay, yee see heere, that God ment to trie their faith and obedience another way, that is to wit, by their forbearing to doe any thing at all. Be­cause hee sawe they had not obeyed him at the first: nowe he will haue them ashamed of it, and to tarie his leisure till hee haue pitie of them. And forasmuch as hee had sworne that they shoulde not come there: his will was that they shoulde (after the example of Moses) haue suf­fered themselues to bee bereft of that honour as they were worthie. Wee see then that men haue but too greate frowardnesse when GOD commaundeth them to sit at rest: and contrari­wise that they bee but too colde, when he would haue them to goe forwarde: nay they will rather creepe into cranies, than goe forth when God biddeth them.

Howbeit, for the better vnderstanding of this matter, let vs marke that this people offended in preacing forwarde without promise. For as I haue saide afore, we must not be hardie any fur­ther than God biddeth vs. Therefore when wee haue but a worde of his mouth, we must take co­rage, and put all lette [...] vnder foote that may turne vs away. For the thing wherein GOD will bee glorified, is that hee commaunde vs nothing in vaine. And speciallie when hee promiseth vs good successe to our matters, and to prosper our doings: then must we rest thervp­on, assuring our selues that hee will giue vs [Page 53] good dispatch. Neuerthelesse when God had sworne, that the people should not come there: then woulde they needes goe vp against their enemies, not considering that in so doing they resisted GOD, and aduaunced themselues a­gainst him. True it is that if a man had asked them, whether they minded to resist God or no, and to doe cleane contrarie to his will, or whe­ther they minded to haue him to bee their ad­uersarie: they woulde haue aunswered, No:10 Wee beleeue that God will helpe vs. For why? Hee hath deliuered vs out of Egypt, he hath promised our father Abraham to giue this lande in possession to his linage, and the time is nowe come. Yea but there is no promise [to you,] and therefore it is but fonde presump­tion or rather starke madnesse, when men take a toye in their heades, and aduenture to doe this or that, when in the meane while God hath not promised any such thing. So then 20 let vs marke well, that wee must not be bolde vppon our owne heade, but hearken till God speake: and when wee haue his promise, wee must rule our selues thereby, and not passe the boundes thereof. For else it may happen vnto vs, as Moses reporteth here that it hap­pened to this people: that is to witte that wee shall doe all thinges arsiuersie, and so offende God. In so much that when wee weene to doe well, wee shall dubble our faultes: when GOD 30 commaundeth vs to go, wee shall bee as though our legges were broken: and when he comman­deth vs to tarie, we shall run too swift: and so, all our whole life shall be out of order.

Furthermore let vs beare in minde, that (as I haue sayde alreadie) if GOD list to cha­stice vs as in respect of the fleshe, we must not bee too much grieued thereat: for it is for our benefite and welfare. If this people had beene well aduised, they woulde haue thought thus:40 bicause wee haue offended God by our disobe­dience, hee will not haue vs to enter into the land: but yet for all that he bereaueth vs not of the hope of saluation, let vs content our selues with that, and wander foorth in this worlde till he take vs hence. So likewise let vs learne to wander on, if wee minde to come to the hea­uenly life. And if God doe nowe and then cast vs downe, let vs consider that y^• casting downe, will make vs to go much more swiftlie towardes 50 the marke of the heauenly kingdome that is set before vs, than if wee had runned neuer so fast, and had neuer left galloping all the way. Thus ye see what we had to marke more, vppon this saying, that the people would needes goe vp to discomfit their enemies.

Nowe Moses addeth, that They made them­selues readie with their armour and weapons. Yea forsooth, but it is all one as if ye shoulde put an armour vppon a scarecrowes backe, and take 60 him a sworde in his fiste: surely hee were sub­stantially well armed: but in deede all were to no purpose. Euen so is it with vs: If wee were furnished with all the helpes of man and with al inferiour meanes, and in the meane whyle were not strengthened in our heartes, but were full of foolishe selfeweening, and as it were drunkennesse, by presuming vppon our owne power: all the brauerie that wee can make, is but winde and smoke, bicause wee haue not an eye vnto God, but are rebellious against him. Wherefore let vs learne to leaue the arming of our selues, and to seeke strength and courage at Gods hand, and then let vs take armour & wea­pon as at his appointment. If we go that way to worke, God will prosper the helpes that he hath giuen vs: for he will blesse thē, bicause we sought them at his hand. Besides this, he himselfe will stand by vs though all other meanes faile vs. For diuers times he will perchaunce suffer vs to bee made naked, and let y^e world mock vs, as though we were vndone aforehand: but yet will he pro­uide wel ynough for all at leastwise so that afore all things wee be furnished with his inward ver­tue. This is the thing that we had to marke, yet further vpon this text.

And here Moses sheweth that God ment not to destroy the people, when he commaunded them to turne backe Turne ye backe againe saieth he. Here wee see Gods wonderfull goodnesse, & that the threate which he spake off yesterday, was not to the end that God woulde pursue the iniquitie of the people without hauing any pitie vpon them: but to make them feele their owne euill. For notwithstanding all that, yet doeth he vse compassion and kindnesse towardes them, in forbidding them to incounter with their ene­mies. For although that at the first sight a man would say that God reiected them, and cursed them: yet notwithstanding, in so dooing he she­weth them a signe of his mercie. For had he said neuer a worde, what a thing had y^t bin? In deede the people increased their offence yet more, by being disobedient to the warning that he gaue them. But whatsoeuer they did, wee must consider what God intended when he saide, Goe not vp: for I will not bee with you, neither will I helpe you. Wee see that when the people had once bin brought Iowe, they perceiued and acknowled­ged a wonderfull goodnesse in God, and there­with all became y^e better disposed to profit them­selues by the correction that was sent them. Let vs marke well therefore, that when our Lord vt­tereth any token of his grace and goodnesse to­wardes vs: therein he sheweth more apparant­ly howe much he loueth vs, than if he made no countenance of any thing, but helde his mouth shut▪ and suffered vs to do what we listed. Why? For alas, we should but throwe our selues head­long into destruction, if we followed euery man his owne fansie. Seeing it is so then, whensoeuer God setteth himselfe against vs, whensoeuer he rebuketh vs, and whensoeuer he sheweth vs our follie, yea though it be with such roughnesse as it amaseth vs: yet is it to our benefite, & there­fore let vs learne to beare his yoke.

Moreouer let this bee our rule to discerne good and euill by: namely to depend wholly vpon Gods mouth, and not to bee wise in our owne conceits, but to suffer him to be our guide, and not to fall to gambolding at our owne plea­sure and fansie, but to followe the way quietly [Page 54] which he sheweth vs. And then will he giue vs armes and legs, and guide all our steppes in such sort, as he will make vs to goe still forewarde, and cause vs to arriue at the good hauen. But on the contrarie part, if wee will needes bee fantasticall, and doe thinges vppon our owne head and vppon our owne liking, and therevp­on fall also to foolish practises: God must needes bee against vs: And then albeit that all thinges goe well forewarde with vs to our seeming,10 and fall out according to our minde: yet will God turne all vpside downe, and ouerthrowe vs when we be at the highest. Those are the things which wee haue to note. And therefore let vs set all our whole mindes to obey God: And for the bringing thereof to passe, let vs beseech him to giue vs the true vnderstanding of his worde, and to keepe vs from being froward and stub­borne against him, as wee see by the example that is shewed vs here, which I pray God wee may eschew.

And now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him so to touche vs with them, as wee may profite more and more in faith and repentaunce, euen vntill he haue vtterly chaun­ged vs: and not suffer vs to stand against his ho­ly commaundementes, nor to dubble our misdo­ings when wee haue offended him: but to re­forme vs in such sort, that being rid of all fleshly glory, wee may seeke nothing but to bee morti­fied by him, to the end y^t he may so frame vs to his righteousnesse, as our whole indeuour may be to rule all our thoughtes wordes and deedes thereby. That it may please him to graunt this grace, not onely to vs, but also, &c.

On Wednesday the xxiiij. of Aprill. 1555. The tenth Sermon vpon the first Chapter.

WE sawe yesterday howe it is not lawfull for vs to put foorth our selues, except GOD call vs and shewe vs the way: and that although the thing which wee take in hande, bee neuer so al­lowable in respect of men, yet is it nothing woorth vnlesse God bee our guide, and that wee bee sure that wee aduenture vppon nothing but by his will. Therewithall wee sawe also that we 10 haue too ticklish a nature, insomuch that when any thing is to be done [that lyketh our selues,] wee bee but too forewarde, and wee cannot ta­rie till GOD shewe vs his will. And that on the contrarie part, wee see what vnlustinesse is in vs when God commaundeth vs any thing: for then wee bee so lasie as is pitie to see, it see­meth that our legges are broken: and to bee short, wee bee starke lame. Nay (which worse is) when wee weene to doe well, wee marre all 20 by our rashnesse. And this is confirmed yet bet­ter by that which Moses addeth. For he rehear­seth what GOD had inioyned him. Thou shalt say vnto them, Goe not vp, we fight not, for I am not with you (sayeth the Lorde,) and therefore ye shall bee ouercome. In this sentence wee see how it belongeth to God to say, Goe: and likewise to bidde vs tarrie, when he thinketh good. And if wee haue not that voyce to guide vs: we may well seeke all manner of furniture, and wee may be well ynough armed to the sight of the world: but yet shall there bee nothing but confusion in our case. Then like as wee must simply obey the thing that GOD commaundeth, and hast foreward with all speede when wee see it is his pleasure that wee should goe: so on the contra­rie part, when he will haue vs to sit still, let his forbidding suffice vs, assuring our selues that he will turne all thinges vpside downe, if wee thinke to further y^e matter by thrusting our selues fore­ward. To be short, we must yeeld God no lesse honour & reuerence, in for bearing to do things when he forbiddeth them: than in dooing and executing the things that he liketh.

And he sheweth expressely, that it shall not boote vs to do any thing vnlesse God command it, according as it hath bene declared heretofore how it belongeth to him to fight. True it is that he will haue the faithfull to inforce themselues, but yet in so dooing wee must attribute all vnto him. Therefore if he be on our side we shall bee sure of the victorie: but if he shrinke from vs, we shall haue the foyle though all the world helped vs. Then is there but this one onely respect that [Page 55] may giue vs courage: which is, that God bee at hand with vs to succour vs, so as wee bee sure of his assistance, and rest wholly thereupon. Neuer­thelesse it is not for men to beare themselues in hand that God will aide them, further than he hath assured vs by his promise. But it is certeine that God makes no promise to any, but to such as walke in obedience. Whosoeuer then flingeth o­uer the fieldes, that is to say, whosoeuer gaddeth here and there, & resteth not simply vpon Gods 10 word, doeth vtterly refuse the benefite that God had promised him, & bereaueth himselfe thereof wilfully. For the receiuing of Gods word to the end we may know what to do, and be ruled by his mouth: and to trust in him, so as we be grounded vpon his grace, and resort to him for succour at our neede, are things inseparable. He therefore that will needes dally vpon his owne head, and trust to his owne foolish imaginations without submitting himself to God: may well say, I hope 20 God will helpe me: but his hope hath no resem­blance to the hope of y^e faithfull. So then, seeing we perceiue what our owne imaginations are: let vs looke what things God giueth vs leaue to do▪ and what is lawfull for vs to do by his word. And therewithall, let vs be foreward in doing y^t which he biddeth vs, waiting for his blessing wherby he will make all to prosper. For although we see the contrarie to our vnderstanding: yet shall we o­uercome all impediments by his helpe.30

But howsoeuer the case stande, let vs beare this lesson in minde, that GOD, if wee desire to bee his, doeth binde vs by his infinite good­nesse to be guided by him: and that as we would bee shielded by his mightie power, so likewise wee must quietly suffer him to rule vs as his lambes and sheepe, and not followe euery man his owne fansie. And if this ought to bee obser­ued in the thinges that concerne this present life: howe much more ought it to be so in going 40 to the kingdome of heauen? I say that euen in all our worldly affayres, we ought to doe God so much honour, as not to take too much vpon vs, nor to raunge here and there, without hauing first asked counsell at his mouth, (as he saieth by his Prophet Esay, [...]. 30.2.) and vntill he haue ordered al our deuises by his holy spirite. When we haue any businesse to doe, although it bee not of any great importaunce: yet ought wee to call vpon God with all lowelinesse, and not to do any thing 50 till our conscience bee throughly settled and re­solued that he alloweth our doings. Now if God looke to be obeyed in small things, & which are as good as nothing: what will he doe when the matter concerneth his seruice? and when y^e case concerneth so excellent a thing as is the saluati­on of our soules? Therefore we see herein, howe sore the wretched world is blinded, seeing they giue themselues to their owne follies & to mens traditions, and thinke not at all vpon the things 60 that God hath ordained: No: that shall be the last thing y^t they will doe. And therefore it stan­deth vs so much the more on hand to studie well this lesson of Moses, That God will not bee with vs, except we come neere vnto him, and be dili­gent to hearken what he will say vnto vs, & fol­lowe it when we haue done, without adding any thing to it, or diminishing any thing from it. And thus ye see in effect, what we haue to gather vp­on this streine.

Now herewithall Moses threateneth them, That they shall bee ouercome of their enemies, and fall before them. Whereby we be done to vnder­stand, that if God bee once gone away from vs, wee must needes perish, yea and our enemies must needes haue the vpper hand of vs, accor­ding as wee see in another place,Deut. 32.3 [...]. that God lea­deth vs [into aduersitie,] and holdeth vs as it were fettered in it. And when our foes haue such power ouer vs, it is because wee bee Gods pri­soners. True it is that men aduaunce themselues ynough in their presumption, but yet for all that, God daunteth their courage when it com­meth to the pinche, and holdeth their hands fast tyed, so as they cannot stirre one finger. Let vs marke well therefore, that wee must needes fall before our enemies, if wee bee not vphelde by Gods hand. For there lyeth all our strength. Nay moreouer, though no man followe vs, yet must wee fall before our owne shadowes, and be ouercome without any man pursuing of vs.Le. 26.17.3 [...] For Gods wrath of it selfe without any other helpe or meane, is able ynough to confound vs. Neuer­thelesse the diuill ceasseth not to practise to de­stroy vs, and we be assailed on all sides: therfore what woulde become of vs, if God were not our wall and bulwarke? Then if we consider well the state of our life, there is none other way for vs, but to walke in feare and to be watchfull, that we happen not to play the loose coltes. As I saide euen now, ye see that the diuell ceasseth not, and he hath innumerable wyles to oppresse vs with­all: we knowe what force he is of, and he is not without cause termed the Prince of the world. He commeth with so great crueltie,Ioh. 12.31. & 14.30. & 16.11. & Eph. 6.12. as passeth al the force of our fleshly enemies. On the other side, this worlde is full of Ambushes against vs. To bee short, when wee haue bethought vs ne­uer so well of the enemies whom wee see: there are an infinite multitude of enemies [whom wee see not,] which seeke nothing but to ouerthwart vs when we should do good. Therefore let vs sit stil in humilitie, to the end y^t being shrowded vn­der the shadow of God, wee may be vpheld and maintained by him. Let vs looke well to it then, that wee followe not what euery of vs thinketh good in himselfe: but submit our selues to Gods good will, as I haue shewed afore.

Nowe it followeth, That Moses spake vnto the people, & that the people would not followe his aduise, but were disobediens to the mouth of God. This ma­ner of speach hath bin expounded already here­tofore. But here wee see yet more clearely, the proofe of y^t which hath bin said afore: y^t is to wit, that God is despised not only when he speaketh from heauen, but also when folke make none ac­count of his word y^t is preached by men. It is said expresly That the people were disobedient to the mouth of God. And how? It is not said y^t God ap­peared in visible shape, or y^t there was any voyce heard from heauen: but it was Moses y^• spake: it is a man y^• saith that y^e people resisted the mouth [Page 56] of God. Now then we see that God will haue his word receiued w^t like humilitie when he sendeth men to declare his commandemēt, as if he him selfe were among them. The doctrine that is set forth in y^e name of God, ought to be of as much authoritie [in the mouth of a man,] as if all the Angels of heauen came downe to vs, or as if God shewed his Maiestie presently before our eyes: yea & it is the thing wherein he will trie the obe­dience of our faith. True it is that wee ought to 10 vse good discretion when men speake. For if wee should receiue all that is put to vs: there should be no difference betweene y^e lyers and false pro­phets y^t seduce our soules, & the true ministers of God. But if we haue sure warrant that the thing which is brought vs, proceedeth of God: (as if it should be shewed vs by the holy scripture, y^t men should not inuent any thing of their own heads, but hold themselues to the pure simplicitie of y^e Law & the Gospel:) it is certaine that whosoeuer 20 maketh any resistance in y^t case, doeth not make warre against a creature, but manifestly w^tstand God, who will be heard when he speaketh so by men, and serueth his turne by them as by his in­struments. Therefore let vs beare well in minde this order of Moses saying, which is, y^t he himself is the speaker, & yet notwithstanding, y^t the peo­ple in disobeying him disobeyed God. For why? Moses had not forged any thing of his owne braine; but shewed vnto them how it was God y^t 30 had sent him. And therfore it is no straunge case that God should finde himselfe grieued, & that his Maiestie should be offēded, & take y^e outrage to be done as to himselfe, when the message that he had sent by Moses was not receiued. In like­wise is it at this day.Matt. 10.14. & 40. And for the same cause doeth our Lorde Iesus Christ auow, that if men refuse to heare the Ministers of the Gospell, he will take that wrong to bee done to himselfe. Therefore let not men make a iest of it, when 40 GOD causeth his worde to bee preached nowe adayes, and stirreth vp men to publishe it a­broade: If any man thinke to escape by saying, they bee but men with whom wee haue to doe, and therewithall despise the doctrine: they shall knowe in the end, that it came from heauen, and that they set themselues against God and not a­gainst mortall creatures: for he will haue his Maiestie to bee knowen there. Then if men take him for their souereigne Lorde, let them 50 stoope vnto him, and doe him homage in his doctrine. For he hath Printed his marke in such wise there, that if any man incounter the things that are conteyned in it, it is all one as if hee would put his truth vnder foot, wherein he hath shewed himselfe openly as in his liuely image. Looke that wee beare that poynt well in minde. For if earthly Princes reuenge the despite that is done to their cotearmours, and thinke them­selues to bee misused therein: I pray you is it 60 not much more rightfull reason that God should doe so, when men make no reckening of his worde? [Yes verily.] For this case concerneth not some painted picture or blasing of armes: but it is the image of God which appeared to vs in substance, yea euen with such power as we ought to be transfigured into it, as saith S. Paul. That is the thing which we haue to marke.2. Cor. [...]

And therefore let such as haue the office of preaching Gods worde looke well to themselues that they goe soberly to worke, & that they may alwayes be able to protest, that the things which they teache are put into their mouthes by God. When they bee once sure that it is so: let them labour to make al their hearers to feele Gods po­wer which is after a sort inclosed in his worde, that it may be receiued as it deserueth, and eue­rie man submit himselfe to it, and God by that meanes bee worshipped of all men, and serued with one accord. And therewithal let them defie al rebels & despisers. Whē they see y^e heathenish sort fall to scoffing at the doctrine which they beare abroade: let them assure themselues that the things which they haue vttered, shall suffice to send all these to the bottome of Hell, which do so set themselues against them, according to this saying of Saint Paul,2. Cor. [...] that the Preachers of Gods word are armed with such a sword, as is a­ble to confound all such as will not obey the do­ctrine. And herewithall likewise let euerie man haue an eye to himselfe, and when he commeth hither to be taught in the name of God, let him be prepared with such lowelines and modestie, as he may perceiue that it is God which spea­keth, and be moued to bow downe his necke, to receiue his yoke patiently. And as for those that will needs play the wild beastes: let them vnder­stand y^t here is sentence giuen vpon them, so as they may well plead against it, but they shall win nothing by their shiftes, bicause it is said that all such as obeyed not Moses, were disobedient to Gods owne mouth.

And nowe Moses addeth expressely, That the people were presumptuous, in that they woulde not bee at rest. And this importeth very much. For it doeth vs to vnderstand, that there was neuer yet any vnbeliefe or stubbornnesse in men, but it was matched with loftinesse, and pride, which puffed them vp in such wise, and made them so farre out of patience with them­selues, as they fell to checking against GOD, and to giue themselues to all euill. And that is y^e cause why vnbeliefe is so behated afore God. Sometimes it will seeme to vs to bee ouer great rigour, when GOD punisheth them so sore which cannot [finde in their hearts [...]o] hearken to his word. For we excuse them by ignoraunce, forasmuch as they were not well assured that it was God that spake: and in the meane time wee looke not to the euill that [...]urketh in couert, which God perceiueth and iudgeth: y^t is to wit, that men are inwardly as full of poison as toads, and that they bee stuffed with pride, which ma­keth thē to moūt vp in such wise, as in effect they refuse to obey God, fora [...]much as they vouchsafe not to yeelde all superioritie to him. That is the cause why pride or presumption, is matched in this place with vnbeliefe. And it is y^e same thing which I haue declared afore, namely that the true hardinesse must bee grounded in God, so as men must not attempt any thing vpon opinion of their owne power, nor perswade themselues [Page 57] that they haue this or that: but onely stand vnto that which God promiseth vs. If it be not so with vs: then will our hardinesse be turned into pre­sumptuousnesse. And in this respect ought wee to condemne mens rashnesse when they ad­uance themselues too much: and to commende their inuincible constancie, when they submit themselues out of hand to Gods woorde, so that hauing once his promise, they rest vpon it as vppon a rocke despising all stumbling blockes,10 & keepe on their pace stil, notwithstanding any trouble or storme that can be stirred vp against them, or anie threatening or menacing of them. It will be sayd diuers times, that Gods seruantes are wilfull: because they will not swarue for any thing, nor for al y^e worldly reasons that can bee alledged. This and that shall be brought in, and wee knowe that nothing is easier than to strike sayle at euery blast of winde as they say. But wee see that such as purpose to serue God, doe shut 20 their eyes against al daungers, insomuch that al­though all should goe to hauocke, yet will they not cease to doe the thing that is commaunded thē. Lo here a willfulnesse: yea verily, according to the opinion of the flesh: but yet in very deede it is the true hardinesse. Why so? Because it hath the good foundation. Heauen and earth are of great weight: and yet is all that houge building grounded vppon the onely worde of God. In what good plight then shall a particular thing 30 be, when it is founded vppon the same? Thus yee see what wee haue to gather vpon this text, that the people was presumptuous in that they yeelded not to God, when hee commaunded them to sit still.

Now, to the ende wee may know, that when God hath once spoken, they be no threatnings to scarre babes withall as they say: he addeth for a conclusion, You went vp, and behold, the Ammor­rhyte that dwelt on the hill came out before you,40 and chased you as waspes or Bees doe, insomuch that they smote you in mount Seir euen vnto Horma. Hereby Moses sheweth that the people were taught after the maner of fooles, that is to say, by their owne harme. And good reason it is that when we will not beleeue Gods single word, we should pay very deere for our experience, and be made to knowe in spite of our teeth, that he will be stedfast in his purpose, and bring the thing to passe that he hath spoken. And hereby wee bee 50 warned not to prouoke Gods wrath, nor to tempt him. So soone then as he speaketh, let vs stand in awe: for it is a part of fayth as is shewed by the example of Noe in the eleuenth chapter to the Hebrewes. [...]b. 11.7. It is sayd there, that Noe be­held the flud at such time as men made great chere in the world. How so? for God had told him that the world should perish, and hee con­tented himselfe therewith. And therefore let vs not tary till God arme himselfe and vtter his 60 power against vs: but as soone as he hath spoken, let vs be afraide, that we may preuent his wrath: and then shall we be taught as wee ought to be, to our welfare. But if we bee hardheaded, and thinke that all that euer is sayde is but a moc­kerie: wee shall finde to our confusion, that God hath an effectuall worde, and that his hand and his tongue goe together, so as all that euer commeth from him shall be found to bee cer­taine and infallible.

Also wee haue to marke this similitude that Moses setteth downe here: namely that the Am­morrhytes came out lyke Bees. For wee knowe that when Bees are angrye, they sting men: and they regard not whether men be too strong for them, but they fly vppon them with such choler and furie, as they cannot but be astonished. They seke to sting their eyes: so as there is not the hardiest of them, but he is put to his shiftes, and is faine to runne away from those little pretie fowles. Moses then hath vsed this similitude, to shewe that the enemies had Lyons hearts, because God had incouraged them. For it belongeth to him onely to strengthen men. When it pleaseth him to defend vs, though our enemies were as mad as might be, yet should they shrinke away, and be dismayed at a thing of nothing. But else, if there were but little children against vs, GOD would so strēgthen them, as we should not know where to become, but bee discomfited before them. Therefore let vs not haue an eye to the strength of men, nor to their furniture. For our Lord will stirre vp folke against vs, that coulde doe nothing afore, and in whom there was no lykelyhoode at all: and wee shall be so combred to withstand them, that to our seeming, all the world is against vs: and moreouer wee shall be so dismayed, and GOD shall so bereaue vs of all sense and reason, that euen a visor shall be enough to scarre vs out of our wittes. Thus yee see what wee haue to consider in this similitude which Moses hath set downe here in the text.

Finally he sayth that the people being so discomfi­ted, fell to weeping, but God heard not their cry, and so they taryed in Cades Barne according to the time that they abode there. Some supply it here w^t these wordes, according to the time that you abode in o­ther places, and they say that they abode there nyneteene yeeres. But that cannot be prooued by the holy scripture, & the makers of that glose were the Iewes, who haue turned all the ho­ly scripture topsiteruie, with their dreames and dotages. The meaning of Moses is farre other­wise. For his intent is to put the people in minde of their long abiding at Cades Barne, because God helde them there as it were at a baye: and to make them cal to remembrance and consider the better that his pulling down of their pride after that manner, and his causing of them to feele that they ought not to raunge abroad at randon when God shutteth the gate against thē by for­bidding them, was a iust punishment frō heaven. Moses then intendeth here to stablish the peo­ple the better in y^e knowledge which they ought to haue had long agoe concerning Gods iustice, to the ende that the same may humble them, & touche them the better with repentance. That is the playne meaning of the text.

Now wee see here first of all, that men re­coyle a hundred paces backe, when they weene to goe forewarde but one, at leastewise be­yonde the will of God. This people was [Page 58] neere their enemies, they did but put themselues in a readinesse, and as soone as they were armed, they gaue charge vppon them. They needed not to retyre for the matter, that is to say, they needed not to remoue: for wee see how they be chased, and not onely beaten downe there in the same place: but that God also dryueth them before the winde, as chaffe or dust is driuen. Ye see then here is a fayre lookingglasse to shewe vs that when men presume to make themselues 10 redoubted, they doe no sooner set one foote foreward, but God plucketh them an hundred leagues backe, and that to their great confusion. What is to be done then? Obedience must al­wayes be as a cresset vnto vs to shew vs the way, so as we may first and formost knowe what God hath appointed, and thereupon take courage to goe, when we be sure that he guideth our foote­steppes. For thereupon wee may boldely con­clude, that the ende thereof shall bee good,20 and that there shall followe nothing of it but prosperitie. But contrariwise, if wee will needes be leaping out, when God will haue vs sit still at home: it will coste vs very deare. Thus yee see what wee haue to remember vppon this text of Moses, where hee sayth expressely that the people were chased euen vnto Horma, and that they came vnto Cades.

As touching the weeping that is spoken of here, it should seeme that there was some re­pentance 30 in them before, and that now the same was doubled: and yet notwithstanding it is said that it was but lost time, and that the peoples weeping booted them not at all. This at the first blushe might seeme contrary to other texts of the holy scripture.2. Chr. 6.24. & Esa. 65.23 For it is sayd that as soone as sinners acknowledge their faultes and doe but sigh for them, God receiueth them to mercie, yea and euen preuenteth them. It is sayd that hee taryeth not till wee cry, but that he preuen­teth 40 our crying: or at leastwise that whenso­euer wee pray, he is ready to heare vs. But here it seemeth that the people repented, and yet that God letteth them alone, so as they lan­guishe still without faring any whitte the bet­ter for their repentance. As touching the thing that wee haue seene, it was set downe to shewe vs that the people had a false repentance, as men cōmonly haue, soothing thēselues through hipocrysie, and bearing themselues on hand 50 that they bee well sorie for their sinnes, when there is still some backe nooke behinde, so as they consider not the mischiefe so deepely as it were meete to be searched. True it is, that God will not suffer vs to be plunged in [sorrowe for] our sinnes, so wee bethinke vs of them earnestly: but all our seeking is to couer them, and to forget them quite by our good will. Now then, wee haue so much the more neede to pray God to worke so in vs, as wee may not bee 60 double hearted to flatter our selues.Iere. 13.23. & Rom. 2.5. And for the same cause the holy scripture telleth vs, that he which knoweth not how hard it is to come to repentance, deceiueth himselfe.

The Papistes imagine, that they can helpe themselues and further themselues to repen­tance by their owne freewill. Loe what their o­uerweening is. But let vs vnderstand that it is a singular woorking of the holy ghost, when it pleaseth him to leade vs to repentance. For what else is it than a renewing of the man? Is it in any mans power to create himselfe? No: but God fashioneth vs newe againe, and therefore that prayse is to be giuen vnto him. Againe, our wittes are vtterly dulled or rather starke blinde. God must bee faine to inlighten them. And is that in our power? Whereas there is nothing but corruption in our hartes: whereas there is nothing but secrete rebelliousnesse and malice: God must be faine to rid and clense away euery whit of it.

And therefore let vs marke well that there was no repentance in this people, although they were touched before. It might well bee a signe that God had compassion of them: but true re­pentance requireth not onely an acknowledge­ment of our faultes, but also that wee shoulde be sorye for them, and that vppon the feeling of our owne euill, wee should goe vnto GOD, referring our selues wholy vnto him, and see­king nothing but to bee gouerned thencefoorth by him, forasmuch as we haue nothing but fro­wardnesse in our selues. But the people were not yet come to this poynt: and so wee see they were not ripe to repentance. And as touching their weeping, true it is that they had some feeling and vnderstanding: but that was not enough 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 [Page 59] 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 10 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 20 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 30 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 40 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 50 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 60 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 held yee there as it were shut vp in close prison. Now then, although God haue deliuered you from it: yet must you beare it in mind stil, according as we see how king Ezechias speaketh thereof in his song,Esai. 38.15. saying y^t he will bethinke him of the yeeres past with heauinesse and griefe of heart, and call to minde y^e chastisementes that he had receiued at Gods hand, thereby to holde himselfe in awe, y^t hee fall not backe againe into the same faultes for which he had bin punished. Thus ye se how wee ought to thinke vppon the corrections that God shall haue sent vs, that we may profite our selues by them. And therefore let vs not resem­ble this people that are spoken of here: but whē ­soeuer we be chastised at Gods hand, let our sor­rowing be in such sorte, as we may haue where­with to comfort our selues in his grace. And ther­withall let vs holde our selues thenceforth in his obedience, neuer to prouoke him as wee had done before.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to touch vs with them more and more, in such wise as wee may not only aske him forgiuenesse for our trās­gressing of his commaundementes so many [Page 60] wayes: but also desire to be reformed by his ho­ly spirit, that by his power wee may fight against al our owne lusts, and against al the temptations of the world, and quietly goe through with our calling, vntill such time as being deliuered from all fighting, wee be receiued into the heauenly rest that is promised vs. And so let vs al say, Al­mightie God heauenly father, &c.

On Thursday the xxv. of Aprill. 1555. The eleuenth Sermon which is the first vpon the second Chapter.

HEre wee see more fully the proofe of the mat­ter that I treated of 40 yesterday: y^t God in cha­stising men, doth teache them to o­beye him, & by that meanes holdeth them in awe by force, be­cause they would not submitte themselues to 50 him willingly: And secondly that he tryeth their obedience, by reyning them backe, whereas wee of our owne nature are desirous to preace foreward, and to purchase our selues estimation. Moses then sayth, that the people turned backe after they had bin so beaten by their enemies: For before they could not bee tamed by no meanes. God had commaunded them what they should doe: but wee sawe they rebelled for all that. When he sayd, be ye still: they were in a heate and would needes be running vpon their enemies:60 And when he sayde, goe not: they would needes runne faster than before. But were they once taught to their coste, and had God once perfor­med his threatning, by making them to be ouer­throwen by their enemies: then were they ply­able enough: But it was all too late, as we com­monly say in the prouerb, a foole is neuer wise till he be well beaten. Now hereby we be taught how greatly it is for our behoofe to bee so dealt with. For except God bring vs home to him by correction: it would be vnpossible for vs to bee such as we ought to be, so as we would harken to his voyce and followe him whithersoeuer hee commaundeth vs. Therefore wee must be faine to be prepared with stripes of the rod.

Furthermore, let vs learne well the thing that hath bin declared heretofore, according also as Moses sheweth it to the eye: that is to wit, that God will suffer vs to languish: and that although he bee mercifull to vs, and haue for­giuen the sinnes that we haue committed: yet must wee be faine to suffer for a time. We shall sigh vnto him, and yet will he let vs alone in our miserable state and plight: but in the ende, all shall fall out to our benefite. For had God set open the gap to the children of Israell, and gi­uen them enterance into the promised land: within a day or two they woulde haue forgotten that horrible cryme of theirs in murmuring a­gainst him, yea (& as much as in thē lay) euen in forsaking their heritage: they would neuer haue thought vppon their vnthankefulnesse and dis­obedience. Therefore it behooued them to bee chastised a long season, so as they might neuer forget the offence that they had committed. Now then, whensoeuer wee haue prouoked God to anger by our disobedience: let vs not thinke it strange though he doe not at the first dashe [Page 61] deliuer vs from the aduersitie that he sendeth vs for a chastisement. For our sinne would not bee printed so throughly in our remembraunce at the first day as is requisite. God therefore must be faine to worke after such sorte, and to make vs to languish, as I haue touched before. And in good faith, what else is all this present lyfe but such an exercise? Wherefore hath God made vs subiect to so many miseries? wee be no sooner scaped out of one mischiefe, but anon there 10 commeth another in the necke of it, so as there is neuer any ende. And all is to teach vs this les­son, which wee cannot remember if wee be not inforced to it. Besides that, we would forget it by and by, if our Lord did not (as yee would say) incorporate it into vs, so as wee may bee prepa­red and led of nature to say, see how our God ex­erciseth vs with many miseries, and hee doth it because wee be wretched sinners. And yet for all this, can wee frame our selues to his lure, and 20 not rather drawe cleane contrarie to his will? Therefore is he faine to teach vs, that spyte of our teeth wee be in his hand, and he hath all so­uereine dominion and Lordship ouer vs.

Againe to come to particularities, whenso­euer God sendeth a man any affliction, let him bethinke himselfe, that besides the common mi­series of this flightful lyfe, god intendeth to giue him a particular instruction. And let vs not say, why doth not this man or that man deserue to 30 be chastised as well as I: according to the com­mon maner, which is that euery man woulde be priuiledged aboue others? nay let euery of vs yeelde to receiue the rod patiently at Gods hād, assuring our selues that hee chastiseth vs measu­rably, & as he knoweth to be for our profit. Thus much concerning y^e retyring y^t is treated of here.

Furthermore if our Lord plucke vs backe, and wheras thing were in good forewardnesse, and there was good lykelyhoode that all should 40 haue florished and bin in great prosperitie: if we see a suddeine confusion, and that the same con­tinueth afterward, and things goe on from worse to worse: let vs vnderstand that it is for our sins sakes, & because wee haue peruerted the course of Gods goodnesse. For he [for his part] neuer fayleth to goe foreward with the good that hee hath begunne to doe for vs: but wee cannot a­bide that hee should continue it, wee hinder him as much as in vs lyeth. And therefore is he 50 faine to handle vs as we deserue.

Besides this, let vs assure our selues that when we obey God, then hath he made his cor­rections auaileable in vs. True it is that a great nomber doe harden when God goeth about to subdue them: yee shall see them growe wilfull and full of venim against him. But God worketh after such a sorte in his chosen, that when hee smiteth them with his hand, he doth also touch thē inwardly with his holy spirit, so as their harts 60 become soft that they may obey, by reason wher­of the corrections doe them good. Although then that the miseries which we indure are hard and contrary to our nature: yet must wee thinke them good, because God maketh them to serue for our welfare after that fashion.

Now Moses sayth expressely, that after the people had fet a windlasse and trayled about the moun­taine Seir, they came to the north side, euen as God had commaunded him. Wherein wee see the thing more clearely which I haue touched: that is to say, that there is a pliablenesse in the people which was not in them before: they bee now become tractable. And although they wande­red a long time, so as they might haue bin out of patience euery day, and haue taken occasion to murmure, and to haue made sedition: yet notwithstanding they went still foreward. And why? for the corrections which they had recei­ued, had wrought a chaunge in them. Wee see then that Gods reforming of men by punishing them for their sinnes,1. Pet. 1.7. is as a fornace to melt them and cast them newe againe in. And there­fore if God haue let vs alone here at out ease, and wee fall to kicking against him: let vs as­sure our selues it is more for our behoofe to bee corrected by some chastisement. And therewith­all let vs beware that we profite our selues by it, and that wee become not worse than they were which are set forth to vs as an example of diso­bedience and stubbornnesse. Harden not your hartes as your fathers did,Psal. 95.8. & Heb. 4.7. sayth the Lord. And yet notwithstanding wee see that this people (how stubborne and froward soeuer they were) missed not to goe about the mountaine a long tyme, after God had so chastised them: that is to say, they were driuen to knowe that it was in vaine for them to resist the hand of God. How­beit we see yet some obedience, in that it is said, that they waited to haue a new commaundement, so as they durst not remoue one step, [till they had it.] It might seeme that God mocked them to goe round about after that fashion. They might haue sayd, what shall become of this in the end? If God will haue vs to tary, why lets he vs not alone? Or if he will haue vs to goe, why shew­eth hee vs not the way, to say, goe forewarde? He holdes vs here lyke little children, so as wee doe nothing but fetch a circuit without depar­ting out of one place, and when wee haue tyred our legges neuer so much, wee are neuer the further onwarde on our way, The people might haue descanted after that fashion. But what? They tary till God say to them, Turne yee that way. Wee see then yet still howe this chastise­ment had done them good in that behalfe. And heereupon let vs marke what true repentaunce bringeth with it. Where as wee were deafe when God spake to vs, and gaue no eare to his voyce: wee must holde our selues in awe vnder him, and looke what hee sayth, that must wee doe, and no more. That is the chiefe fruite of re­pentance. And if it appeared vnto vs in this people which was so stubborne and vntamable: what excuse will there be for vs, if wee will not receiue the thinges that are spoken to vs in the name of God: but rather will be still replying, and haue not the witte and discretion to suffer our selues to be guided by him who onely can leade vs aright? So much the more then ought wee to restraine our selues from attempting a­ny thing, vnlesse God commaund it.

[Page 62]Moreouer it is sayd that the people shall passe through the countrye of Edome, without prouoking of the inhabitantes. First of all it is sayd, They bee your brethren, the children of Esau. Wee knowe that Esau was the brother of Iacob, who was the Patriarke, and (as yee would say) the welspring from whence this people descended. And for asmuch as Esau came of the line of Abraham: a part of the land of promise had belonged vnto him, but that hee was cut off from the inheri­ting 10 thereof, howbeit not by the pleasure of man, but by the heauenly ordinaunce vttered by God yea euen while their mother Rebecca was with childe of them,Gen. 25.23. & Mal. 1.2. & Rom. 9.13 inasmuch as hee sayd that the elder should serue the younger. But yet for all this, Esau ceased not to bee Iacobs brother still. And their children ought to haue continued the same brotherhoode & kinred be­twixt them afterwarde. Marke that for one poynt.20

Another poynt is, That God gaue mount Seir in possession to Esau: it was his lot. When he had excluded him out of the land of Chanaan, hee gaue him the other countrye for himselfe and his successors. Forasmuch then as it was assigned him of God: it was not for men to attempt to depriue or bereaue him thereof. Now as tou­ching this brotherhood, God will haue it to moue vs, and to be as a certein bond to knit vs together, so as nature may perswade vs to bee 30 kindehearted one to another, and restreyne vs from doing wrong or harme to any man. True it is that there is not fleshly kinred betweene all men, to make them so neere of bloud as they might call one another cousins, and name them­selues be any linage whereof either other were descended: but yet is there a certain cōmon kin­red in generall, which is, that all men ought to think how they be fashioned after Gods image, and that there is one nature common among 40 them al. Euen the heathen men knew that very wel. So then whereas we haue some discretion to maintaine peace and concorde, and to yeelde euery 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 50 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 60 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, [Page 63] 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,10 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 20 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 30 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 40 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 50 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 all that, wee see how men haue transposed those boundes. They will not sticke to confesse that boundes are a very holy thing. And truely 60 [the transgressing in that behalfe] shall be more punishable, than if a man had offended in any o­ther deede. Lykewise mony because it is y^t thing whereby men intercōmon among themselues, is a priuiledge and (as yee would say) a sacred thing. In lyke case is it with the bounds [meeres, and buttels] of fieldes: for without them, all woulde goe to hauocke, so as men would eate vp one another. Wee will well graunt this as in respect of a field or a medowe: but wee see that the pride, Ambition, and vnsatiable couetous­nesse of men haue so caryed away their mindes, as they haue not bin ashamed since to transpose the boundes that God had set. For as touchng such as haue enterprised warres against their neighbors, to increase themselues: haue they not all broken the order which ought to haue bin inuiolable? yes: So then wee see how men are made to spyte God through their ambition and couetousnesse. And yet this mischiefe continu­eth still at this day, and is inflamed more than euer it was.

But yet for all that, this rule shall holde for euer: that is to wit, that looke what landes, what kingdome, what Lordship, what principalitie, what state, or what free citie soeuer there bee: wee may assure our selues, that the distributing of them after that sorte, is done by God: and that whosoeuer wageth battell against them, doth as much as in him lyeth to breake the boundes which God hath set. I meane here such warres as are taken in hand through ambi­tion, or couetousnesse, or pride. Otherwise, wee see here, that the children of Israell ought to make warre: for God auoweth their doing, be­cause he had ordeyned thē to be owners of the land, and will haue the former inhabiters driuen out as they deserued.

But are warres made nowadayes by the au­thoritie of God? Haue men an eye to the thing that is lawfull? Yea, or doe they tary till they haue commandement from God? Nay, they go to it in despite of him, the diuill driues them forewarde. True it is that if a man reason of Realmes and Principalities as they bee nowa­dayes: it may be alledged, how hath this realme bin inuaded, and how hath that country bin conquered? Yea, but yet for all that, it is not for men to remoue boundes. Although they haue bin confounded: yet is it not for vs to enter­prise any thing. For our Lorde hath not giuen vs commission so to doe: hee hath reserued that to himselfe.

But let vs marke lykewise, that when men haue once altered the order that God hath set, hee must needes ouerthrowe them. And that is the cause why there happen so many changes, and it is maruell that there are not seene yet a hundred times mo. Surely if God had not a speciall regard to the preseruation of mankinde: no doubt but wee should see alterations of king­domes euery day, so that within two or three dayes, hee that is now a king should bee but as one that were drest in a players apparell, to play an enterlude vppon a stage. But yet for all that wee must marke well, that the alterati­ons of kingdomes which happen, doe serue to punishe the chaunges that were made afore, when men remoued their boundes at the begin­ning, and would needes peruert the order that God had set. Neuerthelesse, howsoeuer the case stands, let vs beare this lesson in minde, [Page 64] that God hath limited realmes and countries: and that wheras it is his wil that there should be principalities stablished euery where, forasmuch as the same commeth of his prouidence: it be­hooueth vs to holde our selues contented and not to alter any thing, vnlesse we haue good warrant that he openeth vs the gate and armeth vs. As for example, if violence be offered vnto vs, then is it certein that if God giue victorie to him that was wrongfully assayled, so as he ouer­come 10 his enemie and put him to flight: that is a chaunge that commeth of God. But as for to assaile [vnprouoked:] that (as I sayd afore) is not to fight against creatures, but against the liuing God.

And let vs wey well the wordes that are set downe here: Thou shalt not prouoke them (sayth he) and they shall be afraide of thee. And hee addeth afterwarde, Thou shalt buy the bread that thou must ease, yea and euen the water that thou shalt drinke, 20 so as thou must alwayes haue thy purse open to pay and content them. Here wee see that when God intendeth to maintaine a people in their possession, he prouoketh them not to make thē misbehaue themselues, for euen therefore did he cast that feare vppon the Edomites, to the end that the children of Israell shoulde not haue any occasion of warre. Wee shall see hereafter how God hardened the hart of Sehon, and inflamed the other inhabitants of the countrie,Deut. 2.24.32. so as they 30 armed themselues against the people of Israell, because he was minded to driue them out. And so did he shewe the children of Israell by effect, that they had iust cause of warre. But whereas he held the Edomites in awe, and inclined their hearts in such wise as they gaue passage to the children of Israell, and bought and soulde qui­etly with them: therein wee see (as I touched before) that when our Lorde purposeth to main­tayne a people in their possession, hee will giue 40 thē such a minde as they shall not prouoke their neighbors, nor open them any gap by stryking vp the drumme, or by sounding the trumpette first themselues. To be shorte, the warre shall not spring on their owne side. Therefore wee must conclude, that when a people doe put forth themselues, or when a prince will needes at­tempt foolish enterprises, and be medling here and there: wee may perceiue it is Gods doing, of purpose to ouerthrow him and to bereue him 50 of the countrye that he had giuen him. So much the more then ought wee to pray God to main­taine vs and to make vs milde and peaseable, that we may not followe those whome we see to haue their heads full of vnquietnesse, so as they must needs be medling with one thing or other. Let vs absteine from such thinges, that our Lord may mainteine vs in peace: for that is the true meane, as I saide afore.

Herewithall also wee be taught, how men 60 should behaue themselues in their warres (pro­uided alwayes that the warre be rightfull and holy, and such as God alloweth of:) that is to witte, in such sort as no man be vexed, and that there be no pillage, no saccage, nor no extor­tion committed. For it is sayd, yee shall buy the bread that ye eate, yea and ye shall pay ready mony for the water that yee drinke. If God commaund the people of Israell to buy water to drinke: howe much rather should they that make warre, pay for wine and victuals, & such other things as cost ready mony, to those that are not their enemies? For the thing that is sayd here, is spoken of the Edomites. But how is this obserued nowadayes, I pray? In deede there are Edictes and procla­mations inow made: but the world sees how they be kept.

Yea and who bee most troubled with the warres, but such as beare the burthen of it? And that is euē the countrie. When a king or a prince is about to make war, it seemeth to be for the cō ­mon weal: & so are men made to beleeue. But in the meane while, when the poore subiectes haue payed a sorte of tallages, taxes, and impostes for the maintenance thereof: yet must they be still bitten to the bone, so as the enemies shall not be more vexed, thā they vnder whose name and title the warre is made. They can well enough make markets for men to sel their wares in, and beare them in hand they shall haue rea­dy mony. But what? the thing that is woorth three shillings, shall bee esteemed at one. And most commonly they take vp vittels and pay for them as they list. And so wee in effect, that all the warres which are made nowadayes, are but robberies: and that the crueltie and vnnatural­nesse is so excessiue, as tendeth to vtter confu­sion: so as it should seeme that men are bent to banishe all equitie, and that warre cannot bee made without the forgetting of all vprightnesse, that there may be no more lawe, but that men may become wood beastes. Loe to what poynt the world is come.

But yet for all that, lyke as this doctrine can­not be wiped out of the holy scripture, so can it nor also be blotted out of gods booke of records, that he should not iudge the worlde according as he hath pronounced thereof already: that is to wit, that the men of warre which will needes inrich themselues with other mens goodes, are condēned at his hand, whatsoeuer they alledge for thēselues, notwithstanding that they haue ta­ken it vp of custome to spoyle and rob, because they haue not sufficient wages, or whatsoeuer color else they can pretend. They may well ap­peale to kings and princes for to bee their war­rant: for they shall leade the daunce, and be driuen to answere as capteines of theeues: and all their souldiers shall followe after them, as parteners of their wickednesse. Now forasmuch as wee see such disorders in the worlde, wee be warned thereby to pray vnto God, that hee suf­fer vs not to be wrapped in the same. And when we aske him our dayly bread, let vs haue consi­deration to thinke thus: Ah good Lord, graunt vs the grace that euery of vs may liue of his own labor, and be in peace: and that when the drum is striken vp, wee may not play the madde bed­lems, nor giue our selues to spoyling & robbing, but holde our selues in quiet, so as we may take paynes and yelde the thankes for thy sustey­ning of vs, & suffer euery man to inioy his owne, [Page 65] without offering of violence to any man.

Besides this, if they that make warre bee expressely commaunded to pay for their bread and water: I pray you what ought wee to doe in peace? For many misorders may seeme halfe excusable when there is open warre, and it may so fall out, that they which would faine bee gentle, sometimes cannot, but are infor­ced to doe thinges which they be loath to doe, yea euen to their enemies. And yet for all 10 that, it is apparant, that if a man take any thing without paying for it, so as the owner or partie be grieued, GOD condemneth it vtterly, and giueth sentence here against it, yea euen though thinges bee neuer so farre out of order, whereby some colour might bee giuen to iustifie their dooinges. Nowe then I praye you what will he doe in peace, when wee haue no cause to grieue one another, but that they which can skill of husbandrie may finde themselues there­by,20 the shoppes are open for marchauntes and handicraftes men, and there is common poli­cie [for men to be ordered by?] Seeing that God induceth vs [by such meanes] to withholde our selues from all outrage and extorsion: if we then goe about to robbe other men of their goods, if euerie man seeke to spoile his neighbour to in­riche himselfe with his goods, if we be so spiteful as to eate vp one another without any cause: must we not bee condemned dubble? Yes cer­tainly.30 Now then, seeing that men of warre are commaunded to passe without making spoile, & without offering any trouble or extorsion: let vs learne that we are much more commaunded to walke vprightly & iustly, without doing any out­rage or any pilling and polling, seeing that God giueth vs greater meanes to auoide it. Thus ye see the effect of that which wee haue to beare in remembrance.

And nowe for a conclusion here is made a re­hearsall 40 what GOD had done for this people. The Lorde thy God (saieth Moses) hath led thee in the wildernesse: he hath fedde thee with Manna: thou hadst not any natural water to drinke, but God gaue it thee out of the drie rock: thou nee­dedst not any money to buy thee clothes with­all, or to paye for thy charges as thou wentest: and is it not reason now that this goodnesse and iust dealing should cause thee to deale reasona­bly with those by whom thou passest? For the 50 people might haue replied. Yes marrie, but wee haue not wherewith, wee haue bene a long time in the wildernesse, there were no mines of golde or siluer there, we earned not a penny there, nei­ther haue wee had any trade of marchaundise whereby to get any thing. But Moses answereth hereunto, Consider howe the Lorde thy God hath gouerned thee. As if he should say, ye haue none excuse at all: for ye haue wherewith to pay and content euery man. And why? For in the 60 wildernesse ye spent not any whit of the spoile that ye brought with you out of Egypt: ye were not driuen to buie bread, vittelles, apparell, or any other thing. So then, nowe that you are at the point to possesse the land that God hath promised you, ye shoulde bee too vnthankefull towardes God, and too churlish towardes men, if ye should refuse to content those by whom ye passe. And of a trueth, although yee had not wherewith, yet should it not bee lawfull for you to rob them. For our Lord chaungeth not the or­der that he hath set, for any pouertie that is in men. But if a man that hath no neede, doe rob or fleece his neighbour of his goods: there­in appeareth so much the lewder and outrage­ouser naughtinesse. And therefore let vs marke well that Gods alledging of this reason to the people, was to the end they should bee the bet­ter perswaded and disposed to do the thing that was commaunded them.

And herein wee see first of all howe God bea­reth with vs: for as a father flattereth his child, and vseth great gentlenesse towardes him, & al­though he might cōmand him at one word, say­ing, doe this or that, without alledging any rea­son at all: yet he dealeth so gently with him as to say, my childe, marke, this is the reason why I would haue thee to doe such a thing, insomuch that he falleth euen to flattering of him: euen af­ter y^e same maner doth God of his infinite good­nes beare with vs. So much y^e more then are wee to blame on our part, if wee suffer not our selues to be ouerruled by him, seeing he sheweth him­selfe so gentle and amiable towardes vs.

And for the second point let vs marke, that although no necessitie can excuse our sinnes: yet notwithstanding these are the more to bee condemned, which offend vnconstrained by any extremitie. As howe? If a poore man deale vn­conscionably when he hath not wherewith to liue, ne knoweth where to become: yet shall he bee condemned: (and if a theefe be punishable before men, much more reason is it y^t he should be so before God:) And what shal the man bee to whom God hath giuen wherwith to maintaine himselfe, if he fall to pilling & polling, and be ne­uer satisfied, but is catching and snatching on all sides, and hath no regard of Gods blessing, but is alwaies theeuing, filching, & deceiuing? Such a mā is the more to be abhorred, & wee must con­clude y^t a horrible vēgeance is prepared for such as haue offended so wilfully. Nowe then let vs marke, y^t when God giueth vs wherw^t to sustaine & maintaine our selues, his wil is to lead vs ther­by to be the louinger to our neighbours, & to do no man any harme or wrong. And so ye see that Gods blessinges ought to be instructions to vs, to make vs liue vprightly, without attempting any thing against our dutie, or without troubling of any bodie. This is it that we haue to remem­ber in the second place. The rest cannot bee dis­patched as now, and therefore it shalbe reserued till to morrowe.

Now let vs kneele downe in y^e presence of our good God with acknowledgement of our faults, praying him to make vs so to feele them, as wee may returne to him with true repentance. And againe forasmuch as he vouchsafeth to maintein vs nowe in peace, let vs praye him to continue the same fauour towardes vs, and not suffer vs to bee assayled, least wee doe wrong or harme to any bodie, and so open a gap to such as [Page 66] seeke to swallowe vs vp, by prouoking them a­gainst vs: but rather that our mildnesse may make them to sit still though they were willing to bee dooing with vs. And therewithall, our good God graunt vs also the grace to fight in such wise against our spirituall enemies, as wee may get the vpper hand of them by his power. Let vs then bee giuen wholly that way, and ther­withal let vs seeke to serue men to the vttermost of our power, seeking peace & friendship with all men, till our good God haue rid vs from all bat­tels of this world, to take vs into y^e endlesse rest which he hath promised vs. That it may please him to graunt this grace, not onely to vs, but also, &c.

On Fryday the xxvj. of Aprill. 1555. The twelfth Sermon, which is the second vpon the second Chapter.

[Page 67] LIke as yesterday wee sawe that the children of Israel were com­maunded to passe by the Coun­trie of Edom without doing any wrong to the inhabitantes, bi­cause there was kinred betwixt them, inasmuch as they descended of Esau Ia­cobs brother: so nowe they be willed to passe by the borders of Moab and Ammon, without doo­ing them any hurt or harme, bicause that they 10 also were of kinne to them. For the Moabites & Ammonites came of Loth: and God would haue the children of Israel to acknowledge it still. And herein wee haue to note, that here againe God tried the obedientnesse of his people. For the children of Israel had languished nowe a great while alreadie: and although they had bene fed by Gods free goodnesse, inasmuch as Manna was giuen them dayly from heauen: yet not­withstanding if wee looke vpon their trauell, the 20 time thereof might seeme verie long to them, & they might haue bene exceedingly wearie of it. Nowe againe God commaundeth them to passe on their way, paying for their meate and drinke, and not to take any bootie nor to seeke any pro­fite or aduantage, but to goe by intreatance not­withstanding that they could haue vsed force. This might haue bred a newe hartburning a­mong them. Howbeit forasmuch as they had beene wel tamed with afflictions: they yeelded 30 themselues the more plyable as was declared yesterday. And therein wee see what the fruite of chastisement is. When God hath once pul­led downe our pride, and taught vs to beare his yoke: wee can stoope to obey him, and wee will make no great a doe of it. But vntill that time, our necke is so stiffe as wee can no skill to yeelde to any right or reason. Ye see then that one point which we haue to marke, is that God tried here the obedience of his people, by forbidding 40 them to make warre vppon the Ammonites or Moabites. And here Moses alledgeth the selfe same reasō again, which I expounded yesterday intreating of Mount Seir and of the Countrey of Edom. You shall not prouoke the Moabites, saith he. And why? For God will not giue you their land to pos­sesse. As if he should say, it is not lawfull for you to attempt any thing, which God doeth not a­uow, and giue you leaue to doe. Nowe it is cer­taine that he will not suffer you to prosper, if you 50 assaile the Moabites, and therefore forbeare them.

And so let vs marke well, that such as make warres wrongfully and frowardly, consider not that their ambition and couetousnesse shall bee cursed of God in the ende, and that all their pre­paration must come to ruine & confusion. True it is that such as take warres in hand vpon a bra­uerie, shall diuers times haue great victories and winne many Countries: howbeit that is not bi­cause 60 God beareth them any fauour, but bicause he meaneth to punish men, sometime the one and sometime the other, so as euery one of them shall haue his turne. And in good sooth wee see that the warres which are made now adayes, are like the game of the Barriers, wherein he that winneth to day looseth to morrow. And this is not done by haphazard, but our Lord giueth Sa­tan the bridle, who prouoketh and inforceth the wicked to kill one another, and to knocke one another vpon the heades. For God vseth them as Smithes,Zach. 1.20. as he saith by his Prophet Zacharie. But yet herein wee haue a good lesson, which is, that when a Prince moueth warre, he must con­sider wel against whom he doeth it, and whether God do giue him entrance or no, or else the end of it must needes be cursed of God.

And hereunto Moses addeth the cause why the people of Israel might not take any thing frō the Moabites.Deu [...] For it is the Lorde (saieth he) that hath giuen them the land to possesse. Yesterday it was declared, that God did cast out his lynes ouer all the world, and that the partitions were made by him: insomuch that Principalities, Kingdomes, & Common weales haue not any thing of them selues, but for that he will haue the world to bee so gouerned. Therefore when any man goes a­bout to chaunge the borders that God hath set: he doeth as much as he can to violate the order of nature, and the end thereof must needes bee cursed. Were this marked throughly, wee should not see so many garboyles as are in the worlde. For men thinke not that they ought to yeelde any account vnto God. And in very deede they thinke not that God medleth with the gouer­ning of men. When they haue gotten any vic­torie, they make bonfires for ioy, & they thanke God with solemne procession: but it is not for that they thinke so, or for that they be fully per­swaded of it: it is but for vaineglorie that they do it. For if they meant to shewe that God was on their side: they should lay downe their pride in fathering all things vpon their owne power, or vpon their good fortune. Yet notwithstanding it would bee thought a very straunge thing nowe adayes, if a man shoulde say to them that take warres in hand, Be well aduised: for if your cause be not iust, lawfull, and allowed of God, so as you haue sure and infallible witnesse that you were inforced to make warre, and that God hath rea­ched out his hand vnto you and shewed you the way: all you furniture must needes turne to your owne ouerthrowing. If a man should say so to them, they would thinke he did them great wrong: but yet were it for their behoofe to mark that lesson well.

Further let vs marke, that this must serue vs for a comfort. For if wee bee sure that God hath called vs into the place where wee bee, and that wee liue there in his seruice: we haue here a pro­mise, that if any man come to assaile vs, howe great force so euer our enemies bee of, although they come as a tempest that were like to destroy and marre all: yet notwithstanding wee shall be maintained by the hand of God. Nowe then if our Lord take vs so into his protection, and tel­leth vs that wee dwell in any countrey at his ap­pointment: ye see we may wel assure our selues, and defie all our enemies. Contrariwise, if God list to forsake vs: wee bee vndone, there shall neede no great force to ouerthrowe vs. There­fore let vs learne to submit our selues cōtinually [Page 68] to the tuition of our God, and to pray him to bee our defence. And when wee see great forces prepared against vs, let vs flee to his promise, and waite to bee succoured of him at our neede. Thus ye see that the applying of his doctrine to our vse, consisteth not in thinking that only prin­ces are taught thereby what they should doe: for the meane people also are to be comforted ther­by, forasmuch as they may see thereby that God defendeth them as his flocke.10

Also let vs call to minde what was rehearsed here, concerning kinred. In deede it was treated of at length yesterday: howbeit forasmuch as Moses speaketh of it againe, in making mention of the children of Moab and of their brethren the Ammonites: and seeing that God setteth be­fore his peoples eyes the kinred which they had with these nations: Let vs marke y^t wee must liue peaceably and brotherly one with another, bi­cause God hath knit vs together. In deede wee 20 shal not all be kinsfolke in respect of the flesh: but yet is there such a [generall] vnion among man­kinde, as wee ought not at any time to bee such straungers one to another, y^t there should not be some communicating together: & specially for­asmuch as we be all created after one likenes, & we see as it were our own flesh & bones in other folkes persons, in respect whereof it behoueth vs to practise this saying of the Prophet Esay,Esa. 58.7. that we must not hate our own flesh. But besides this,30 there is an image of God which shineth in all men: and is it not reason that wee should doe it so much honour, as to reuerence it wheresoeuer it sheweth it selfe? Againe seeing God hath cal­led vs to the knowing of him, and will haue vs to call vpon him as our father, and hath vouch­safed that wee shoulde bee marked with Bap­tisme, and be graffed into the bodie of our Lord Iesus Christ, and that he openeth vs his king­dome, to take vs in thither as into our common 40 inheritaunce: must it not needes be that wee be worse than beastes, if yet for all this, wee will not bee kinde hearted one to another, to bee as brethren, and to abstaine from all anoyance and extorsion? And herewithall let vs marke also, that the neerer God bringeth men together, and maketh any neighbourhood between them▪ the more readie ought they to be to doe seruice one to another: and that if they doe it not, it is as a defying of God and nature.50

But nowe let vs see what kinred there was be­tweene the children of Israel, and the Moabites and Ammonites. Truly the original of these two peoples was of incest, so as they could not boast of their Pedegree. And in deede the verye names of them were euerlasting marks of their shame. For what is Moab to say? Of my father. What? that the daughter had conceiued childe by her owne father? Yea: and that (ye see) was a beastly and cursed deede. And againe, what 60 is meant by Ammon? [It is as much to say, as] Of myne owne people, that is to saye, of mine owne bloud: for he also was borne of the other daughter, who had made her father drunken as her sister had done, and so conceiued by him likewise: and all this was against nature. Ye see then that these nations are no better worthie than to bee counted Harlottes birdes borne in a brothelhouse: but that they were yet in more horrible plight, because their begetting was a­gainst all order and humane honestie. And yet notwithstanding, God will haue the children of Israel to acknowledge their kinred w^t them, not for any honor or worthinesse sake, but onely bi­cause of Lot. For although he were so beastly drū ­ken, as to be bereft of discretiō: yet did God cō ­tinue his goodnes towardes him, and therefore vouchsafed he to fauour his linage & the childrē that came of his race. And therein we see y^t God had not an eye to the excellencie of those nati­ons to whom he shewed himselfe so beneficiall, but y^t he did all of his owne free mercie. Likewise also as touching the children of Israel, if God had looked for noblenesse to moue him to shew himselfe so gratious towards them, and to deale so friendly with them: what would haue come of it? For y^e chiefe stocke among them was y^e tribe of Iuda.Ge. 38. [...] And whence came Phares and his bro­ther Zare? Euen of incest too. For Iuda thinking to haue medled with a harlot as common as a Colmanhedge, had to do with his owne daugh­ter in lawe, & played the beast as dogs and buls doe. Ye see then it was so great a villanie, y^t euen the Heathen men would haue bene ashamed of it. They that neuer knewe of God nor of Religi­on, could not haue done worse. To bee short, it was ynough to haue made al his ofspring to haue bin quite rooted out. And yet nowithstāding we see that Dauid came of the same race, and that it was Gods will to stablish the seate of a king­dome in his tribe, yea & that not of an earthly & transitorie kingdome onely, but of such a one as should bee a figure of the euerlasting kingdome that bringeth vs to heauen, insomuch that euen our Lord Iesus Christ came of the same stocke. And so wee see (as I said afore) that God sought not any worthines in this behalfe, as who should say that this people was of more dignitie and noblenesse than all the rest of the worlde, and therefore he would make much of them. No no: but he powred out the infinite treasures of his goodnesse vppon them. Yea and the base­nesse of the children of Israel, caused Gods in­estimable goodnesse to bee perceiued the bet­ter, and gaue the greater glosse vnto it. Then let vs consider, that whereas here is mention made of the Moabites and Ammonites: GOD alled­geth them not as in waye of exalting the thing that is in man, or to put in ballaunce, their de­sertes, their qualities, or any renowne of theirs which they haue gotten by their owne trauell. He meaneth no such thing. But forasmuch as it pleased him to loue Lot, and to continue his mercie towardes him & his linage, notwithstan­ding the foule and outragious fault that he had committed: Therefore is it his will that y^e Moa­bites and Ammonites shall still inioy the landes that he had giuen them.

And let vs note further, that although God bestowed his blessinges so largely vppon those two Nations: yet they were neuer the better for it, but became so much y^e more vnexcusable [Page 69] in the ende. For surely their vnthankefulnesse shewed it selfe in that they knewe not that God spared them. Let vs marke well then, that Gods preseruing of vs in this worlde, and his defen­ding of vs with his hande, and his making of vs to scape our enemies handes, and his susteining of vs through his fauour, is not all [that wee ought to desire]. For the hauing of all this will boote vs nothing at all, if wee want the princi­pall: which is, that God bee mercifull to vs,10 that wee call vppon him, that wee referre our selues wholly vnto him, and that we knowe him to bee our father, not to maintaine vs heere for a two or three dayes onely: (for this life is but a little shadowe that glideth away out of hand): but to bee our euerlasting Sauiour, and that wee walke in such wise vnder his awe, as wee not only look to be guided by him for a little while: but also that hee should gather vs to him in the ende, so as when hee hath made vs to passe 20 through this worlde, at the last wee shall haue a much better inheritance which is prepared for vs in heauen. When wee once knowe this, wee haue all. And that will make vs to inioy these earthly blessings to our welfare. Otherwise they shall bee turned into a curse: Insomuch that they to whome GOD hath done most good, shalbe founde most blameworthie before him. And why? Because they haue abused them. For wee doe wickedly corrupt all Gods benefites,30 when wee bee not ledde and prouoked by them to honour him for them, and to put our selues wholly into his handes, to flee to him for refuge. Let vs then put this doctrine in vre: and while wee passe through this worlde, let vs not deuour the benefites that God sendeth vs, to become brute beastes here, pooring with our muzzels vppon the grounde: but rather let vs lift vp our heades to heauenwarde, and consider that God calleth vs to him, and that it is to no purpose 40 to haue had some earthly prosperitie, except wee goe further, that is to witte vnto our GOD, to bee knitte vnto him for euer. Thus yee see what we haue to beare in minde.

Yea and let vs marke also that the two nati­ons which are spoken of heere, shewed them­selues too too vnkinde, in yeelding farre other rewarde to the children of Israel than was to be looked for. Wee see that the children of Is­rael passed by them [quietly,] paying readie 50 monie for all thinges, yea euen for the water that they dranke. The Moabites therefore and the Ammonytes not onely had no cause to complaine, seeing they were not greeued nor troubled by the children of Israel, nor receiued any harme or losse by them: but also ought to haue considered thus, Beholde, Gods will is to stablishe the brotherhood that is betwixt them and vs, and that ought wee to print well in our mindes. In so much that although they had 60 had neither stories nor Chronicles: yet ought that to haue beene a thing of renowne among them, and the report of it ought to haue beene common from father to sonne, to the ende they might haue applied and indeuoured themselues to maintaine one another. Though there had beene none other alyance nor promise: yet ought that to haue suffised to maintaine peace and agreement betwixt them. But contrari­wise they became Scorpions to sting the chil­dren of Israel: and when they coulde not make warre against them themselues,Ezec. 25.12. they linked in with their enemies, and procured them ma­nie quarrels.Adb. 11. And whensoeuer any aduersitie befell them, they playde the barking curres and made hew and crie after them, as wee see is spoken of them by the Prophetes and the Psalmes:Psal. 137.7. For it is saide, Lorde remember the children of Edom, which were the neerest of kinne vnto them: for they came of Esau and were circumcised as well as the children of Isra­el, they bore the badge of Gods couenaunt, as householde folkes of his Church: and yet for all that, in the day of Ierusalem they cryed out, vppon them vppon them, roote them out so as one stone may not abide vpō another. Thus see ye so greate a crueltie, that euen the enemies woulde haue beene more courteous, than these which had cause to haue beene so, and ought to haue beene as brothers. As much is to bee saide of Moab. For when the poore Iewes were put to any afterdeele and fledde vnto Moab, in hope to haue some refuge there: they were be­trayed by these to whome they had conueied themselues. And therefore doth God com­plaine of such crueltie saying:Esa. 26.4. Moab, thou wart the couert of my people, but when they came to thee, thou drauest them away, yea and del­test more cruelly with them th [...]n their enemies. That was the recompence which those nations yeelded whom God had so greatly borne with­all, and to whom hee had shewed so great kind­nesse: but yet ought not that vnkindnesse of theirs, to make the children of Israel to shewe themselues vncurteous towardes them. For their sparing of them after that sort, increased their condemnation the more, I meane them that had so ill acknowledged the benefite. And therfore GOD failed not to punish such treche­rie.

Nowe then wee bee taught, first not to passe whether men acknowledge y^e good that we haue done them or no. For albeit that wee may seeme to lose the thing that wee shall haue done: yet let it suffise vs that GOD alloweth our o­bedience, in that hee saieth, bee kindeharted towardes all men. And when wee shall haue in­deuoured to doe good to all men, without hur­ting of any man: if men acknowledge it not, but doe the contrarie vnto vs: verie well, let vs not passe for it, but let vs beare their vn­thankefulnesse patiently. For why? Wee haue serued GOD, who will not forget what wee haue done. Therefore if the worlde bee set vppon such frowardnesse, as wee may bee occasioned to feele some griefe and impatien­cie: yet must wee still keepe on our course, which God hath commaunded vs. Marke that for one point.

And it is a verie needful lesson in these dayes. For if we should fal to reckning of our cards, be­fore we would shew any kindnes one to another: [Page 70] what a thing were that? When should a man be­gin to doe good? [neuer:] for we see how al the world is so corrupted, as is pitifull to thinke. It seemeth that wee cast our good turnes into the throtes of woolues or madde dogges, and that it is nothing else but a prouoking of their malice more and more, which seeke to abuse our simpli­citie. But yet for all that, it behoueth vs to haue an eye to that which God commandeth.

Nowe whereas men on their side are so mali­cious 10 and froward: let vs marke, that as God took vengeance of the Moabites, Edomites and Am­monites, for misusing the children of Israel af­ter that sort: so will he doe the like nowadayes. I tolde you euen now that the Prophets doe of­tentimes make mention of the slender recom­pence, that these nations yeelded to the children of Israel: but did God let them alone from hea­uen? No. For although the children of Israel cō ­plained not: yet did God take their case in hand,20 and set himselfe as counterpartie against those nations. He taryed not till the crie of the affli­cted did come vp vnto him, and vanish away in the aire: but he sendeth them his Prophets, and telleth them that forasmuch as he had taken the people of Israel into his protection, he wilbe re­uenged of the outrage that is done vnto them. For although that they on their side did suffer it iustly, for shrinking from their subiection to God: yet notwithstanding, the Edomites, Moabites & 30 Ammonites ought to haue pitied their brethrē. And therfore did God set himselfe against them and saide, You also must flee when your turne comes about, and no man shall receiue you: yee shalbee scattered throughout the worlde, and not finde any place to rest in.Abd. 17. Ios. 6.26. Againe, when hee speaketh of the Edomites: wee see hee cur­seth them, and in the meane season comforteth his owne people. There shalbe a horrible spoile (saith he) through the whole countrie of Iewrie▪ 40 but yet will I bring home my people againe in time. But as for Edom, cursed shall hee bee that buildeth it againe, or that goeth about to builde it and set it vp againe. Hee shall lay the foundation of it in his first borne, that is to say, all the preparation that shall bee made to set vp this people againe, shall fall downe in the ende, and they that helpe him shall perish: for there shalbe no helpe, but it shall fall out against him. Nowe then, sith wee see this, let it suffise vs that 50 wee haue indeuoured to doe our duetie. For our God will take the case in hande for vs, and bee on our side. If men bee malicious towardes vs, and render euill for good: GOD will make himselfe the counterpartie against them, and although wee sit still and make no countenance to reuenge our selues: yet will GOD put to his hande. Thus yee see what wee haue to beare in rememberannce concerning these na­tions.60

But there is yet this point to bee noted where it is saide, That there had beene Gyants in all the Countries of the nations afore mentioned▪ and that God had driuen them out. For Moses intended to doe vs to w [...], that the successours of Ammon, Mo­ab, and Esau, had beene brought into those countries by the hande of God. As if he should say, there was no force in themselues to con­quer the countries that they possessed: for they were too farre ouer matched. And therefore as touching their bringing of their matters to passe: it must be concluded that it was god which wrought that chaunge. Mark that for one point.

And hee addeth, that it was to be considered that the children of Israel had gotten the posses­sion of their land after the like maner. He spea­keth here as of a matter alreadie come to passe. As if hee shoulde say, Goe to, looke about yee my friendes; see how God bringeth you into the lande that he promised to your fathers for an in­heritance. When yee be come thither, and that hee hath setled you there: thinke yee that hee woulde maintaine you there, if he had not com­passion vppon you, according as you shall haue good neede thereof? For yee shalbe hated of all the worlde: and therefore your God must bee faine to maintaine you. Nowe if you be desi­rous to bee preserued by him, attempt not any thing against his hande, and you shall perceiue that hee will set himselfe against all such as shall goe about to hurt you. Therefore must you bee gentle towardes them that are in the same case that you are. Nowe wee see what Moses meaning is. Wherfore let vs learn to come home to our selues when wee consider not Gods bene­fites towardes other men, as in deede often­times wee haue our eyes blindfolded. If a man tell vs that wee ought to consider the good that God hath done to our neighbour: wee passe not for it. But when wee enter into our selues, then are wee conuicted, and wee learne what it is to forsake others. That is the common lesson which is giuen vs heere. As howe? for it would bee darke still, if it were not set out plainlyer by example. If it bee saide vnto vs generally, God hath giuen euerie man that which his pleasure is that hee shall haue and possesse: thereup­pon such as pille and polle their neighbours, & vse violence and extortion, notwithstanding that they make their quarel against creatures, do in deed match themselues against God, who wil haue order kept in the world. Whē any man tels vs heereof, wee are not perswaded of it that it shoulde bee so. For wee haue euer some fonde toye or other to bleare our owne eyes with all. What, say wee? Is such a man rich by the will of God? And howe knowe wee that? Nay rather, I see hee is inriched by euill meanes. We make no bones in construing the thing the cleane contrarie way. And why? Because wee consi­der not Gods grace in our neighbours. But if a man say vnto vs: See what God hath done for thee: thou must doe him homage for it: if thou acknowledge it hee will make thee to in­ioye it, yea and thy inioying of it shall bee for euer.

Againe, looke that thou succour thy neigh­bours according to the abilitie that hee hath gi­uen thee: and if thou goe that way to worke, all shall turne to thy benefite. Now then we see to what purpose Moses hath alledged this admo­nition: and after what manner wee ought to [Page 71] practise it.

And besides this, let vs marke in general, that the chaunges which happen, come not but by Gods hand and prouidence. When wee see a mightie people, when wee see strong and well manned Cities, when wee see all other meanes that may serue to the maintenance of a Coun­trie, and yet the same is conquered by enemies: it must needes bee thought that God wrought therein. And therefore let vs learne to behold 10 Gods iudgementes in al the alterations, that are seene in the worlde. And although all things bee on a broyle: yet let vs vnderstande that God holdeth the sterne aboue. True it is that men will make vprores, and runne into disorder, and when they keepe a greate stirre, to their seeming God is shut out of doores. But when they haue practised what they can, yet shall it not stoppe God from turning all things to such ende as hee hath purposed in his minde. And therefore as 20 I saide afore, let vs not imagine that fortune beareth any sway in the worlde: but let vs as­sure our selues that God hath reserued the soue­reintie to himselfe, to bring euen all the tur­moyles that men rayse vp, to such ende as hee hath ordeined, of purpose to punish the sinnes of such as offende him, to pull downe the pride of such as are too loftie, and to cut off his bles­sings when he seeth them misused. That is the thing which we haue to note.30

And euen these manner of speeches, That God draue out the Gyantes before the face of the Edo­mites and before the face of the Moabytes, doe yet better confirme the things that are saide alrea­die, according as wee haue seene heeretofore, that it is hee which putteth men in feare.Exo. 23.27. Deut. 2.4. For if it please him, although men haue no courage at all, but bee fearefull and henharted▪ yet will hee make them strong and stout, so as they shal­bee as vnmoueable as rockes when other come 40 to incounter against them. And on the other­side although they bee Gyantes and carie the countenaunces of Lyons: yet can God weaken them in one moment, so as they shall runne a­way from their owne shadowes, though no bo­die else pursue them. Forasmuch then as Mo­ses vseth such manner of speeches: let vs assure our selues that men haue not their heartes in their owne handes, to strengthen them at their neede. And therefore let vs take warning 50 thereby, to trust that GOD will discomfit our enemies without the power of man: and that if they rise vp against vs with neuer so violent rage: yet shall they bee beaten downe, and not bee able to doe any thing against vs. And why? For GOD which when hee listeth doeth put to flight not only men of smal courage, but also e­uen Gyants which are so howge that they asto­nish men euen with their looke: can well y­nough skil how to put them backe with al their 60 boldnesse.

And therefore let vs learne to call vppon GOD, that hee may vouchsafe to giue vs co­rage at neede, and that wee may bee strengthe­ned by him: for else what will become of vs? Wee shall bee as weake as water, though no man preace much vpon vs. And this must teach vs to walke the more warely, considering the weakenesse or rather brittlenesse that is in vs: to the intent wee bee not so foolish, as to ground our selues vppon our owne strength and cou­rage, but pray vnto GOD to holde vs with his mightie hande, and to giue vs inuincible con­stancie. Nowe if wee bee so vnable to incoun­ter with mortall men: howe much more vnable are wee to incounter our ghostly enemies? Are wee able to withstand Satan and all his assaults? Alas, wee come farre short. And therefore let vs followe the counsell that is giuen vs heere: let vs pray GOD to driue away Satan, and to cut a sunder all the cordes which holde vs heere fast tyed, and therewithall to giue vs such power to resist him, as wee may haue victo­rie euen vnto the ende. Thus yee see what wee haue to remember vppon this text of Mo­seses.

Furthermore where as hee saith, that God led his people about by the space of eight and thirtie yeeres, vntill such time as all those that were able to beare ar­mour at the time that the people murmured, were con­sumed: it serueth still to bring to rememberance the thing that hath beene spoken: namely that God executed the vengeance which he had threatened to his people. And (as wee see) it is a verie profitable lesson, to teach vs to tremble at Gods threatenings, as well as to bee mooued at his promises. Such is our nature, that when GOD promiseth vs any thing, wee fall to scan­ning and disputing of it, so as wee cannot rest vppon it, to say it shall bee so: wee cannot con­clude that it is Gods will. True it is that we will confesse it with our mouth: but as for to bee ful­ly resolued of it, wee will none of that, vnlesse his trueth bee well sealed and warranted in our heartes by his holie spirite. And yet euen then too, we be so inclyned to distrust, that we draw still backe from the thing that God promiseth vs: so brutish and dulheaded are we.

And this appeareth yet more when he threat­neth vs, So much the more then ought wee to thinke vppon his iudgementes, and to consider that if hee bee prouoked, the threatenings that hee hath vttered with his mouth shall not fall to the grounde, but haue their effect and perfor­mance.

Thus ye see to what purpose Moses rehear­seth again, that all they which were aboue twen­tie yeere olde at the time that the people mur­mured, were consumed, and that not by ca­sualtie, but according to the Lordes owne say­ing. And this was to assure the people yet more, to the ende they might perceiue that Gods threatening of them was in good ear­nest.

And herewith all let vs also call to remembe­rance, that God cannot abide that men shoulde despise and refuse the benefite that hee offe­reth, and let occasion slippe: for if hee open the gate, and men will not enter, hee cannot beare with that negligence of theirs matched with disobedience. For what was the cause that God was so prouoked to anger, that hee sware that [Page 72] all the carkeises of the people shoulde rotte in the wildernesse,Num. 14.31. and that hee vsed so sharpe wordes vnto them? It was for that they had re­fused to enter into the lande that hee had pro­mised them. Wee see then, that vnthankeful­nesse prouoketh Gods vengeance against vs to the vttermost, specially when wee refuse the benefite that hee offereth vs, and that such re­fusall proceedeth of wilfulnesse and malice, which happeneth in manner continually. For 10 what maketh vs so loath to receiue the good turnes that GOD woulde doe vs; but our owne vnbeleefe, forasmuch as wee thinke not that he will keepe touch with vs, but rather fall to rea­soning what will become of it? And therefore let vs marke well that men shall neuer bereaue themselues of Gods benefits, but through their owne distrust. Wherefore it standeth vs so much the more on hande to indeuour to be­leeue al the promises of our God, and to receiue 20 his sayings purely and simply, and to yeeld vn­to them without any gainesaying. Lo wherupon it behoueth vs to rest.

Nowe as concerning the time, true it is that God coulde haue destroyed them all at the first day which prouoked him so to anger: he coulde haue sent an Angell to haue made cleane rid­daunce of them, and yet haue preserued the young folke by myracle, so as they shoulde haue come into the lande the first day: but hee 30 ledde them vp and downe by the space of fortie yeares. And why did hee so? To the ende that others shoulde take example by them. For God seeth, that wee profite better by his corre­ctions and iudgements in processe of time, than if hee shoulde punish vs out of hande and away. Indeede, in our owne imagination wee had le­uer that God shoulde thunder downe at the first dash, and wee thinke wee shoulde perceiue his power much better, if hee wiped them quite out 40 of the world which haue offended him, and that wee might see the wicked consumed at once. And what woulde become of it, if hee shoulde out of hande destroy and take away all those out of the worlde, which are not worthie to liue in it? If it were so, wee woulde within a day or twaine forget the thinges that he had shewed vs before our eyes. Wee may well weene the contrarie, but God knoweth that it is so. For hee leaueth the wicked heere in this worlde, where they 50 haue their delightes, sportes, and triumphes at their pleasure: and that is to trie our patience. Neuerthelesse sometimes God setteth them lan­guish as well as other folkes, so as a man may see them dragge their legges after them, and they bee as it were vppon the racke, and God setteth them before vs as looking glasses, so as we may well perceiue, that it is more for our profite to see his iustice so prolonged, by making the wic­ked to languish after that manner: than if hee 60 shoulde sende them their punishmentes out of hande. This (saye I) stickes faster in our re­memberance. Yee see then howe wee be better taught by the delay of Gods iustice, than if it were executed at once and out of hande. And that was the cause why it behoued God to bee fortie yeeres space in consuming the people, to shewe them that they were not worthie to enter into the promised lande. For thereby the youn­ger sort were occasioned to thinke, why did not God giue vs the fruition of the lande at the first day? It is because our fathers murmured a­gainst him. And so are wee depriued of the in­heriting thereof from our childhoode, and that not for a day or two, but it was Gods will that we shoulde wander in this wildernesse a long time, to the end that the sinne of our fathers might be the better printed in our minds, to beware that wee followed them not in that behalfe. Yee see then that by this meanes the yonger folke were taught to liue in the feare of God, and to be bet­ter aduised than their fathers were. And there­fore whensoeuer God executeth not his iustice vppon the wicked, to make cleane riddance out of hande, but consumeth them by little and lit­tle: let vs learne to hold our wittes alwayes tied vp and as it were in suspense. And in the meane time let vs take the instruction that God giueth vs thereby, & learne to beare them wel in mind, and neuer to forget them: for his intent is to put vs in minde of them vntil we haue throughly di­gested them. After this manner must wee pra­ctise this doctrine, concerning the time that is set downe heere by Moses, wherein God led his people vp and downe by the space of eight and thirtie yeares, wherevnto two yeares moe were added afterwarde, to make vp the full number of fortie.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our sinnes, praying him to vouchsafe to bring vs more and more to such repentance, that wee mourning for them before him, may acknow­ledge that there is nothing but cursednesse and destruction in vs, wherein wee should dwell stil, if he pitied vs not, and that in the meane while we may not be so frowarde and malicious, as to turne heade against him, though hee handle vs roughlier than wee would bee, but that acknow­ledging it to bee rightfull that hee should touch vs with his hande, wee may bee so reformed, as our whole seeking may bee to mortifie all our affections and lustes, and to please him and to obey his righteousnesse: and that therewithall he strengthen vs in such wise, as wee may fight stoutly vnder his antsigne, & by that meanes be mainteined vnder his protection, vntill we haue finished our race in this worlde, and bee taken vp into his euerlasting rest, after wee haue outstoode the battelles that wee haue to indure here. That it may please him to grant this grace not onely &c.

On Wednesday the j. of May. 1555. The xiij. Sermon, which is the third vpon the second Chapter.

HEere Moses confirmeth yet bet­ter the thing that I treated of before: that is to wit, that men must not giue themselues to fo­lish 30 enterprises, as euerie mans fancie leades him: but wee must haue an eye what is lawfull. And thereof there is none other triall, than to hearken what God cō ­maundeth and promiseth vs. For his will must be our sure rule. Whosoeuer thrusteth hims [...]lfe forth to doe what he liketh best, although he be able to iustifie his doings before men, and can set neuer so many faire colours vppon them: yet shall he alwayes be condemned before God.40 Therefore let vs beare in minde, that to liue as it becommeth vs, we must haue this sobernesse and modesty with vs, that we aduenture not any fur­ther than his worde will beare vs out. True it is that the talke heere is onely of warres: but wee must applie the doctrine thereof to our generall vse. For like as God chose his people of Israell to make them as a looking glasse for his Church: so must wee applie all the thinges to our selues which are written of them. For the perfection 50 of the things that are conteined here,Cor. 10.11. Heb. 6.1. belongeth to vs as sheweth saint Paul. Nowe were this wel obserued wee shoulde not haue such disorder in our life, as wee see. For euerie man hath his li­king by himselfe, and according to his liking, so flingeth he forth to attempt thinges, and we ne­uer stande to inquire what God commaundeth, but our owne affections carrie vs away, and in­flame vs in such wise, that euerie one runnes af­ter the thing that he lighteth vppon: and so wee 60 doe but gadde vp and downe all our life long. But heere it is tolde vs, that men must not reach out their handes to aduenture vppon any thing at all, further foorth than GOD hath gi­uen them leaue. When hee saith, goe: our go­ing is not at all aduenture, but it is matched with a promise, Beholde (saith hee) the Lord hath deliuered Sehon king of Hesebon into thy handes. As if hee shoulde say, men must not haue an eye to any thing that may drawe their desire to it afore hande, as wee see that our nature doeth driue vs thereunto: for scarsly can wee tell howe to open our eyes, but some lewde liking will tickle vs. And what is the cause thereof? It is for that wee bee not fully perswaded of this principle, that wee must let all thinges alone which are not graunted vs of God. If wee fol­lowed this doctrine, such as are poore would be contented with their slendernesse, and craue no more of God but to bee susteyned: and the rich sort would not be so blinded with vnsatiable co­uetousnesse, as to increase themselues still by adding peece to peece. And therefore it stan­deth vs so much the more on hande to beare this doctrine in minde, sith we see howe sore our life is disordered, and we cannot rule our lustes according to Gods will, which onely can and ought to master them.

Againe on the other side, wee see howe wee picke out enemies: whereas it belongeth to GOD to appoint vs them. In good faith what is the cause that men heaue one at another, that they seeke to eate vp one another, and that there is so much strife, trubble, and quare­ling? It is for that as soone as any man is gree­ued, by and by hee will needes bee reuenged: and wee cannot abide that any man shoulde touch vs in our goods or our persons, but in­continently wee will be at open warre with him. As for patience, there is none at all in vs. But our Lorde will haue vs to ouercome euill with good, that in so doing wee may be as his sheepe. But no man will bee brought to so much rea­son. Men then arme themselues where God commaundeth them to bee quiet and peacea­ble: and they will needes haue them enemies, [Page 74] whom God would haue them to labour to winne by loue and gentlenesse.

Contrariwise, if there bee a iust quarell that ought to bee mainteyned, euery man shrinkes away. The name of God is blasphemed, and wicked deedes are committed: there ought such as haue courage and manhood, to shewe that they feare not the hatred or anger of men. For GOD will haue vs to vndertake warre in his name: and euery man doeth shunne it. And 10 therein wee see howe frowarde and vntowarde wee bee. Againe, it is saide that our warring must bee,Ephe. 6.12. not against mortall men, but rather against Sathan and all his wyles. Loe howe GOD soundeth the trumpet and striketh vp the drumme, and telleth vs that wee must en­ter into battell against our ghostly enemies. But that will not sinke in our stomackes: wee be wedded to our owne lustes: if any man anger vs, if any man doe vs wrong, wee must bee 20 reuenged: and wee consider not that in so do­ing Satan winneth greatly at our handes.

Nowe then (as I saide afore) wee see that this doctrine was written for our vse and instru­ction, so as wee must alwayes beare in minde the likenesse that is betweene vs and the people of olde time.

Wherefore, first of all let no man couet to possesse any thing which hee hath not receiued at Gods hande, according to our dayly as­king 30 of him our ordinarie breade. Then let vs not goe about to inrich our selues by vnlaw­full meanes, crafte, and violence, neither let vs practise one thing or other by suttletie: but let euerie man followe his trade simplie, and med­dle with nothing but that which GOD giueth vs leaue to doe, and let vs learne to rule our liues according to his worde, wayting for such bessing as it shall please him to giue vs. And let such as haue goods, be always readie to forgo 40 them, whensoeuer it shall please him: and let such as haue not the worlde at will, beare their pouertie patiently. That is the thing which wee haue to marke in the first place.

Secondly, when the case standeth vppon ad­uenturing, let our hardinesse bee, that wee dare bee bolde to doe whatsoeuer GOD com­maundeth vs, specially when wee haue his promise, as is saide afore. That is the thing (as I haue declared alreadie heretofore) which 50 putteth difference betweene the true wisedome of the faithfull, and the rashnesse of such as playe the loose coltes and runne galloping a­stray. For the faithfull doe waite for warrant from GOD, and that the ende of the thing which they take in hande shall bee good: and when they once haue his promise, then goe they forwarde without attempting any thing to the contrarie. But the vnfaithfull take a toy in their heade, and when they haue laide their 60 platte, they conclude to doe whatsoeuer seemes best to themselues, without inquiring of Gods will, and thereupon they sticke at nothing. In so doing there is nothing but presumptuousnesse to ouerthrowe themselues. But the true founda­tion is to haue God promise, and to rest vpon the same, doing the things that hee commaundeth vs. And if wee haue that regarde with vs: then shall wee take the contrarie way to that which I haue spoken of. For where as nowe wee be fearefull in the good quarrels that God allow­eth, and wherein wee ought to hazarde our selues: wee shall haue an inuincible constancie, and euerie of vs shall haue an eye to his duetie, to say, beholde, my God commaundeth mee to doe it: in deede I shall haue many assaultes and manie incomberances, and I may perchaunce bee greatly hindered by men: but it is ynough to mee that God is my warrant: seeing he hath appointed mee to doe it, it is not for mee to sticke at it.

Besides this, we haue also a promise: God ne­uer saith to vs, Doe this, but he telleth vs also that hee will be with vs. Nowe then seeing we know that hee is able to mainteine vs euen in spite of all the wicked and of all them that are in a chafe against vs: what neede wee be afraide to do wel? And if wee bee afraide, doe wee not wrong vnto God as though hee were not of power to de­fende vs? So then wee see nowe howe bolde and hardie wee ought to bee in mainteining of good quarels, forasmuch as wee bee sure that GOD will not faile vs, specially when wee bee to in­counter against Satan, and against all the things that hee practiseth, as well against our selues▪ as against the whole Church. Therefore if wee play the dastardes and shrinke away when wee shoulde enter into such incounters, as wee see most men doe, who seeke startingholes, and cannot finde in their heartes to beare any burthen for the honour of God: is it not too shamefull trecherie? yes: for wee cannot step out of the way, but our vnbeleefe bewrayes it selfe. What causeth vs to bee so colde in per­forming our dueties? It is for that wee beleeue not God. For were wee throughly perswaded that hee will keepe touch with vs, and that wee shall not bee disappointed in wayting for the thing that hee hath promised: it woulde make vs to forget all feare, and all the goodlie shiftes that wee deuise to turne the catte in the panne. And therefore let vs learne to glori­fie our GOD in yeelding to him the title of foothfastnesse: and then shall wee bee hardie ynough, not to followe our owne fancies, but to obey his commaundementes. Wee shall haue a holy presumptuousnesse, if wee holde vs to this line and rule of trusting in God, and of hoping that hee will performe whatsoeuer he hath saide or vttered with his mouth. Thus yee see howe this lesson is to be put in practise.

Furthermore let vs marke heerewithall, how God addeth heere, that hee will strike such a feare and terrour into these peoples hearts, as they shall be dismayed when they doe but heare of the fame of the Iewes. Heere wee see that God holdeth mens heartes in his hande, to weaken them or streng­then them at his pleasure.

True it is that men imagine themselues to haue this vertue of manlinesse in themselues. And the verie cause why they despise God, is that euerie of them makes his account to [Page 75] compasse his matters by his owne power. But so farre off are the common people from ha­uing any stoutnesse or manhood in them, with­out that God giue it them: that God holdeth e­uen the heartes of kinges and princes in his hande,Prou. 21.1. and although they seeme to themselues to haue much more strength and courage than others: yet doeth God make them to slip away like water, when hee thinkes good. So then let vs marke well, that it is not in any mans power 10 to bee valiant, vnlesse GOD strengthen him. And therefore wee may applie this doctrine to double vse. The one is that although a man see himselfe to be weak, he must not be out of heart for it: for there is a remedie readie for it, if we list to seeke it. I say we must gather strength of mind by seeking it in God, yea euen whensoeuer we be hindered to do our duetie for want of courage. As for example: God perchaunce calleth vs to glorifie his name, hee sholeth vs out from this 20 worlde, accordingly as it is his will that euery man shoulde renounce himselfe, and that wee shoulde forsake our owne lustes. Nowe wee see howe possible it is to obey, yea and wee knowe howe farre all our abilitie stretcheth. Againe, we see also a great number of hazards, and the di­uell will face vs with this inconuenience and that daunger, where at we shalbe as good as dis­mayed, so as we shall not dare to stirre one fin­ger to obey God and to execute his commaun­dement.30 And what is the reason? It is for that we be too faintharted. Now it is not for vs to sticke still in this myre: but wee must seeke for strength where we can finde it. Let vs consider (say I) that God is able ynough to amende the faintnesse of heart that holdeth vs backe, yea & which maketh vs to shrinke back from his word, and to turne heade from it. Yee see then how wee ought to take warning to flee vnto GOD and to seeke succour there, forsomuch as hee 40 hath mens heartes in his hande, and doth both fashion and bowe them as hee thinketh good. Likewise again, whē we feele a good disposition in our selues, so as wee would faine giue the on­set (as they say), and wee haue no feare at all to holde vs backe: yet must wee not stande vppon that, [...]hil. 2.12. for wee heare howe saint Paul warneth vs to worke out our saluation with feare and trem­bling, that is to say, to followe and drawe that way which God sheweth vs. And after what ma­ner?50 Fearefully, and as it were with trembling. Why so? For it is God (saith he) which giueth vs both the will and the performaunce, and all through his owne freebestowed goodnesse.

Seeing it is so then, albeit that wee haue the spirite of courage and stoutenesse: yet let vs not cease to resort vnto GOD, and to humble our selues continually, and to pray him that hee forsake vs not, but rather continue the grace that hee hath put into vs, and confirme the 60 same vntill wee haue finished our course. And thus yee see that wee bee warned to seeke con­tinually for newe strength, notwithstanding that we feele that our Lorde hath strengthened vs alreadie.

Nowe the seconde vse is, that when wee see our enemies fearefull and dismayed, wee must consider howe it is GOD that hath discoura­ged them, and not impute any whit to our owne prowesse, or to aught else that in vs: but yeelde the whole prayse thereof to him that ought to haue it. And on the contrarie parte, when wee perceiue our enemies to bee like fiendes, so as there is none other likelyhood but that wee shalbe swallowed vp: when we see a desperate boldenesse in them so as they goe forwarde still whatsoeuer come of it: [finally] when wee see them, all on flaming fire after that sort: yet let vs not bee dismayed thereat. For why?Psal. 58.8. & 90.5. God will make them to soke away like water when it commeth to the pinch.

Nowe then, as for this diuelish geerish­nesse which the wicked haue to ouerthrowe Gods children withall, and to cumber and trouble them euerie where: let it not put vs out of hearte, though they pursue vs neuer so deadely. For why? GOD will prouide for vs in such wise, as hee will make those afraide of our shadowes, which seeme as nowe to haue their throates open to swallow vs vp, and to bee as gulfes of hell. God will worke after such a fashion in that behalfe, as they shall not bee worthie to be compared with little babes.

Let vs marke then, that seeing it is tolde vs that God holdeth mens hearts in his hande: wee must alwayes rather looke to him, than rest vppon any thing heere belowe, whensoeuer wee see any stoppes that may put vs in feare. And in so doing wee shall neuer bee confoun­ded.

Moses addeth moreouer, That hee sent to Sehon with wordes of peace, saying: Let vs passe through thy countrie, wee will pay for our breade and water, wee will doe thee no harme, wee will passe as thy friendes, as wee haue done to our brethren the Edomytes. It shoulde seeme heere at the first sight, that Moses did against that which was commaunded him. For these are two diuers things, [namely y^t God saith] goe giue battell to Sehon king of the Amorrhytes: and that Moses in steede of giuing him battell, and in steede of incountering him in the fielde▪ sen­deth an Ambassade vnto him, and prayeth him to giue him leaue but onely to passe through his Countrie, promising to doe no harme, and to paye for all thinges that hee tooke. It might seeme then that heere is some contrarie­tie: and if it were so, then was Moses disobedient vnto God.

Let vs marke, that where as God commaun­ded him to offer battell to Sehon king of the A­morrhytes: his meaning was, that the warre shoulde in all respectes bee lawfull, and that Sehon shoulde well perceiue, that hee was iust­ly assayled by the people of Israel. This there­fore is no impediment, but rather a meane whereby God ordeyned his people to haue law­full warre with Sehon and all his subiectes. Where as God had saide, I will giue you the lande in possession: it was requisite that the malice of Sehon shoulde bee discouered and bewrayed, that it might appeare to the worlde, that the [Page 76] people of Israel had iust tytle to discomsite him. For where as GOD promised the lande of Cha­naan to his people: this was no parte of that Countrie: hee gaue them this as an income or ouerplus, and extended his liberalitie further than the promise made to Abraham did con­teine. And therefore Sehon was not as yet de­clared to bee an enemie to the people of Israell. And if they shoulde haue defied him as an ene­mie 10 at the first dash, without giuing him know­ledge of the warre: it had beene a disorderly kinde of dealing. These thinges then, agree verie well: that is to wit, that Sehon was con­demned aforehande by God: and that the chil­dren of Israel hauing chased out all the inhabi­taunts of his countrie, shoulde possesse the same themselues: and also that these thinges shoulde not bee done, vntill the wilful stubbornenesse of Sehon were disclosed that hee might dispos­sesse 20 himselfe, and bee the cause of the warre, so as the fault might iustly bee imputed to him­selfe. Wherefore let vs marke well, that Mo­ses hath not swarued heerein from Gods com­mandement, to play the wise man after the man­ner of the worlde, which is to haue some poli­tike deuise by themselues, so as they muste needes inuent some toy or other of their owne heade, as though they were better aduised than GOD. And surelie that is the com­mon fashion of all. But such forecast is cursed,30 when we thinke to amende the things that God commaundeth vs, by our owne policies and in­uentions. Moses went not that way to worke, he followed simplie Gods will.

But by the way it may seeme verie straunge, that GOD doeth sende a message of peace vn­to Sehon, and yet notwithstanding had deter­mined afore hande that it shoulde not auayle him. In this case all worldly pride must stoope, and consider Gods manner of dealing to­wardes 40 vs with such humilitie, that where our wittes cannot reach vnto it, wee may honour his incomprehensible secretes. And certes it is a text worthie of rememberance when it is saide, that GOD (or Moses by Gods authori­tie) sendeth vnto Sehon to desire him to suffer the people to passe, gently intreating him and shewing him the thing that was for his wel­fare: and yet notwithstanding that GOD had fully determined aforehande, that Sehon 50 shoulde make none account of it, but that hee shoulde bee discomfited and destroyed. This may seeme straunge geere to our imagination. When men will needes scanne of Gods workes and prouidence according to their owne rea­son: they shall finde thinges to grudge at, eue­rie turning of a hande. And that is the cause why venemous tongues rush out noweadayes, and are not ashamed to blaspheme God. When there is any talke of Gods secrete ordinaunce,60 and of his disposing of thinges in this worlde, after a manner vnknowen to vs, so as we shall not comprehende it vntill wee bee ridde of this flesh of ours: they storme at it, and repyne a­gainst GOD. And why? Because the same surmounteth their capacitie. But if Gods iu­stice be too high for vs: ought it to bee abased therefore? If his ordinance bee aboue our vn­derstanding: shoulde it therefore bee hidden from himselfe, and shoulde it haue no autho­ritie ouer vs? Yes: And this text is ynough to stoppe the mouthes of all such rascols. For one of the common obiections that such beastes doe make, is this: Howe so? If men had not free­will to take or refuse the thing that GOD sayeth to them, and that the thing it selfe were not vndetermined: it were in vaine to preach, or to make exhortations, or to profer the choyce of good and euill: for the matter were di­spatched aforehande.

Thus doeth it seeme in deede to these see­lie fooles, which attribute more to their owne braine, than to Gods doctrine, and which by reason of their slender exercise in the holy scrip­ture, are the more presumptuous to iudge at all aduenture of the thinges that they knowe not. But let vs looke vppon that which Mo­ses rehearseth here. The message that hee sent to Sehon king of the Amorrhytes, came of GOD, and must not bee taken as the mes­sage of a mortall man, as I haue declared be­fore. But yet is Sehon disposed to receiue the message? Or is there any casuall vncertaintie in this behalfe, so as a man might thinke it might as well not happen as happen? [Nay.] Moses was well assured that Sehon woulde not obey it: and I enter not yet so farre as to dis­cusse whereof that proceeded. It shall bee declared in the nexte Lecture, that God had hardened Sehons hart, and that it was his will that it should be so. Lykewise also it is sayd in the psalme,Psal. [...] that God turned away the hartes of such as otherwise had bin the peoples friends, and that hee hardened them in such sort, as they could not abide to spare them. But I will not enter yet so farre. I treate as now but vp­pon this poynt, that GOD sendeth messages to men in his owne name and authoritie: which notwithstanding shall not preuaile to reclaime them. And why? Because that those to whom hee speaketh, are set vppon euill aforehande: and there is none other thing to bee looked for, but that they shall bee the more inflamed and waxe woorse, at the hearing of Gods com­maundement. And therefore (as I haue saide alreadie) although it bee not seemely to our humaine reason: yet must wee humble our selues and honour Gods secretes. When wee finde thinges contrarie to our naturall reason, is it meete that wee shoulde giue libertie to our owne witte, to say, Oho▪ I take it to bee otherwise, and therefore it must needes be so? Noe: Let GOD rather haue the maisterie, and let vs become fooles that wee may bee wise in him. For at that ende muste wee beginne if wee will profite well in GODS schoole.

Wee muste followe that which Saint Paul telleth vs,1. C [...] whiche is, that wee must bee fooles in our selues, that is to say, wee must not co­uet the cursed wisedome where with men are puffed vp, when they thinke themselues [Page 77] to bee sharpe witted and wise ynough to iudge of [diuine] matters. Let vs beware of such i­maginations, and ridding our selues quite and cleane of all selfeweening, let vs profite our selues by Gods shewing of the thinges vnto vs which he liketh, and which are good in his sight. Let vs then learne to frame our selues wholly to his good will, for if wee be counted to be fooles and witlesse before men: it shalbe but of such as iudge after their owne mother wit.10

Furthermore let vs marke, that when wee haue searched things throughly, wee shall finde that Gods sending of his worde dayly vnto such as receiue it not, and are alreadie condemned afore him: is not without cause. Then is it vn­certaine to vs, that when Gods worde is prea­ched, it is to the ende to blinde the reprobates and such as are vncorrigible: and yet for all that, that it is Gods will to make them vnexcu­sable. For commonly God reserueth that know­ledge 20 to himselfe, and when we bee sent of him and doe preache in his name: wee cannot tell whether our labour shall doe good or no. Hee then which is appointed to preache Gods word, knoweth not (when he hath done as hee was commanded) whether his preaching shall turne to the saluation or damnation of his hearers. But yet for all that let vs labour still, and pray GOD to vouchsafe to giue effect to his word, that it may so profite, as the wretched worlde 30 may bee plucked backe from the destruction whereunto it goeth. That is the marke which wee must shoote at, and the thing which wee haue to doe. Neuerthelesse sometime GOD will shewe vs before our faces, that his worde serueth to condemne the hearers, and to be­reaue them of all excuse. Wee see it was once saide vnto Esay, [...]sa. 6.9. Goe to this people. And what to doe? It was in deede to carie them the word of saluation. But yet therewithal it is saide vnto 40 him, Goe to harden this peoples heartes, goe to stoppe their eares, goe to shut their eyes, and to thicken their heartes, to make them vtterly past recouerie: for I will not haue them con­uert. Seeing then that the Prophet is sent with such commission, as he knoweth well that those to whom he speaketh, shall but waxe the worse for it: in what case is he? But what for that? Yet must he execute his commission with all obe­dience. It is not for men to enter into counsell,50 and to take aduice in this behalfe according to their abilitie: no, but they must submit them­selues to GOD as I saide afore. Looke what was saide to the Prophet, doeth shewe it selfe dayly in effect. It might put vs oftentimes out of patience, to see that the more that Gods worde is preached, the more doeth the worlde rush foorth into all licentiousnesse. For they that conspire among vs against GOD and his Gospell: are in comparison farre worse than the 60 Papistes. The Papistes haue some deuotion with them: and although they bee growen bru­tish, yet neuerthelesse their chiefe intent is to serue GOD. But as for the other sort, they bee starke Diuels: and although they knowe and see it sufficiently prooued, that they warre against God and not against mortall creatures: yet doeth their furie carrie them away to proceede still. Wee see it. Wee see that whereas in the time of blindnesse there was some ciuill order, and men were more bridled: nowe it seemeth that all thinges are set at libertie. This were a­ble to make Gods seruauntes quite out of pati­ence. But what for that? We must take courage as Saint Paule comforteth vs. Hee saieth that whether Gods worde bring life or death to men,2. Cor. 2.15.16. yet is it alwayes a good and sweete sauour be­fore GOD. True it is that Gods worde of it selfe (as shall bee declared more fully hereafter) is alwayes the sauour of life. For what is it that God ameth at, if wee consider his worde in it owne nature? The calling of men backe to the ende they might be saued. And yet for all that, wee see by experience that it is an odour and sauour of Death, insomuch as the wicked are strangled and choked with it, as soone as they doe but take the sent or smell of it. They neede not to taste of it nor to eate of it: if they doe but take the sent of it a great way of, it is poyson to them, so that the diuell carries them away, and they fall to fretting and chafing against GOD: and all to their owne destruction. And do we see that Gods word turneth into occasion of death, to a great nomber of men? Yet must wee bee of good cheere, saieth S. Paul. And why? Bicause it is a good and sweete sauour vnto God, when men are made vnexcusable.

But nowe let vs come to declare how Gods worde tendeth vnto life, and howe it hath that propertie: notwithstanding that men through their owne wickednesse, doe turne it to their deadly condemnation. This is sufficiently ex­pressed in that it is saide, That Moses sent a mes­sage of peace to Sehon King of the Amorrhytes. His desire then is to abstaine from all anoyance, if Sehon coulde abide it. Nowe let vs see to what ende the Gospell is preached, and after what manner. What else is contained in it, but that God intendeth to bee reconciled to the world, as saieth Saint Paule in the fifth of the seconde to the Corinthians?2. Cor. 5.20. In as much then as GOD sendeth vs tidinges of peace, so as his desire is to shewe himselfe a father to all such as yeelde themselues teachable vnto him, and our Lorde Iesus Christ is offered vs as the meane to bring vs againe into the loue and fauour of our God: it is surely a message of peace. And in deede the Gospell is so intituled, and not without cause.Ephes. 6.15. True it is that the lawe also was a mes­sage of peace, as in respect of the promises: If wee looke vppon the lawe strictly,Rom. 4.15. as Saint Paul speakes diuers times of it: it will be a very mes­sage of wrath. But if wee looke vpon the promi­ses that were made to the fathers of olde time: [wee shall finde that] euen from the beginning of the world, Gods will was that sinners should knowe his mercie, and come vnto him. And for that cause is it saide that Iesus Christ brin­geth peace, both to them that are a farre off, and to them that are neere hande, as sayeth Saint Paule to the Ephesians: and he will haue it to bee preached through the whole worlde,Eph. 2.17. [Page 78] that Gods onely desire is to holde vs in his loue. Thus ye see howe wee may finde saluation in the Gospell. Nowe then wee see, that Gods worde considered in it selfe, is a commission of peace, furthering vs to be ioyned and made one with him, so as wee may call vpon him and rest in his goodnesse. And the meane to haue this worde to redounde to our saluation, is this, if wee can receiue it as wee ought to doe, accor­ding as Saint Paul treateth thereof in the first 10 to the Romanes.Rom. 1.16. And therefore the Ministers therof must haue this consideration with them: Beholde, GOD Sendeth mee: and what put­teth he in my mouth? Peace, to offer it vnto all men, and to the ende that euen the wickedst should bee partakers of the same message and vnderstand that GOD seeketh them. But yet for all that, wee knowe that this message cannot profite all men. What must it doe then? It must make men vnexcusable. For what can bee saide 20 to it, if God handle men out of hand as they de­serue? Wee bee all damned by nature, we bring such an inheritaunce of cursednesse from our mothers wombe, as God might sinke vs at the first day, and wee coulde lay nothing at all for our selues. And forasmuch as there are a great nomber of people, which seeme to perishe but through simplicitie: therefore it is Gods will to conuict the whole worlde, to the end to take away all scapes. Wee see that when the Gos­pell 30 is preached, those whome a man woulde haue thought to haue bene well disposed, doe burst foorth, and their malice is discouered and laide open, which was hidden before. The worlde seeth howe fewe are willing to stoope to take the yoke vppon their neckes: Nay, which worse is, the world sees that they become ene­mies to it, so as they can not bee ouercome by any warnings: or else they become so wilde hea­ded, as a man can not tell on which side to catch 40 holde of them. Seeing then that when GOD hath sent men the message of peace after that sort, they on their side desire warre and seeke it, and can not finde in their heartes to yeelde and submit them selues vnto God, but will needes bee enemies vnto him: wee see that the prea­ching of the Gospell to such as are vtterly past recouerie, is not vnauailable. And why? For else their malice had bene vnknowen, and Gods Iustice shoulde not bee so apparant, nor haue so 50 great brightnesse, as when the wicked abide still vnconuerted and coulde not bee subdued for ought that could be done.

Nowe hereupon what haue wee to doe? This doctrine belongeth not onely to such as are mi­nisters of Gods worde, to make them to goe through with their calling, so as they may shut their eyes when God is to bee obeyed, and pro­ceede still in preaching his worde though it bee misused, and turned cleane contrarie to Gods 60 intent: but also wee bee all warned generally, in what wise wee ought to receiue the message that God sendeth vs: namely that for as much as he sheweth himselfe so gratious towardes vs, that in stead of being our enemie, as he might most rightfully and iustly bee, he is contented to bee at one with vs, and taryeth not till wee seeke peace at his hande, but seeketh attonement with vs, notwithstanding that he perceiue vs to bee mad to make warre against him: wee should not bee so wretched and malicious as to dragge backe from him, and to forsake that passing loue and fatherly kindnesse of his. Marke that for one point.

Yet notwithstanding, when we see that God hath drawen vs to him, and that wee can finde in our heartes to let him vse his mercie and goodnesse towardes vs: then must wee knowe that the cause why his worde hath had such en­traunce into our hartes, and why wee haue bin subdued to his obedience: was for that he hath refourmed vs by his holy spirite. Let vs knowe that. And on the contrarie parte, when wee see the rebelliousnesse of the worlde, and howe men doe rancle against the Gospell, and are puffed vp with pride to aduaunce themselues a­gainst God: let vs consider that they bee loo­king glasses which God setteth before vs for our instruction, and that we also should be in the same taking, if God had not pitied our froward­nesse to correct it. Neuerthelesse, let vs vn­derstand, that God dalyeth not with vs in sen­ding vs his worde nowe adayes. And why? For it holdeth men so much the more conui­cted, inasmuch as they become worse than wilde beastes, in that they woulde not by any meanes bee tamed for all his calling of them to him so familiarly, by meanes whereof their shame is so much the more discouered, so as the worlde knoweth what was hidden within them, which coulde not haue bene perceiued other­wise. Seeing then that we see this: let vs learn to say euer, that Gods worde is good and holy, and that it shoulde bee the very foode of life, if men turned it not to venim and poison through their owne naughtinesse their owne naughti­nesse: by reason whereof their fault is such, as the blame thereof can in no wise be fathered vp­pon God.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele them bet­ter, yea euen so farre as to bring vs to true re­pentance, that being subdued by his corrections, wee may learne to be sorie for our sinnes, and for the imperfections y^t are in vs, vntill he haue throughly clensed vs of them, and deliuered vs quite from all the temptations of the flesh and the world. And so let vs all say, Almightie God heauenly father, &c.

On Munday the vj. of May. 1555. The xiiij. Sermon, which is the fourth vpon the second Chapter.

WEe haue seene heretofore howe God being determined to har­dē Sehon, letted not for all that to cause him to be summoned, to the end he shold haue let the children of Israel passe without dooing them harme, and without shewing him­selfe to be their enemie. And therewithall it hath bene shewed, that GOD will sende message of peace vnto men: & yet notwithstanding know­eth 10 that the same shall stand them in no stead, but to make them vnexcusable. After the same maner, the Gospell is preached to a great nom­ber, who notwithstanding doe but become the worse for it, and God knoweth right well that no profite shall come thereof, but that they shall bee rebellious still. Why then doeth hee call them to him? To bereaue them of all excuse, and to lay open their malice and vngodlinesse. For so long as men abide vndiscouered, GOD 20 seemeth after a sorte to doe them wrong. But when he sendeth them his worde, then bewray they themselues what they bee, and their vnbe­liefe is manifestly prooued. And so let vs vn­derstand that our Lorde knoweth well what the end of the preaching of his word shall be: y^• is to wit,Cor. 2.16. that it shall become the sauour of death to a great sort: but yet will he not ceasse to appoint his worde to bee preached still: and that doeth he for good and iust cause, namely to the ende 30 that men should bee the more condemned. But yet for all this, it is the preachers duetie to of­fer peace vnto all men, according also as our Lorde Iesus Christ saith to his Disciples, [...] 10.5. where­soeuer yee come, offer peace: and if they that heare you bee vnwoorthie thereof, your peace shall returne to you againe. As if he should say, There shall be no losse at al, you shall trie what is in men, and the friendlye greeting which you shall beare vnto them, shall be as a touch­stone, to the ende they may not be able to say, that God hath not visited them nor had no care of them: and so shall they be proued to haue re­iected his grace.

And herewithall wee bee warned, to seeke peace with all men as much as in vs lyeth, ac­cordingly as it is saide in the Psalme that wee must euen followe after it:Psal. 34.15. 1. Pet. 3.11. so as it is not ynough for vs to bee friendly, and to indeuour to liue without anoying of any bodie, and with­out vexing or troubling any of our neighbours: but wee must labour yet further to seeke peace. If wee see there bee any vnrulye folke, wee must pacifye them as much as is possible. If wee see that Satan procureth vs strife and con­tention, wee must labour to remedie them as much as wee can: accordingly as our Lorde Iesus Christ requireth of the faithfull, not onely that they shoulde bee peaceable them­selues, but also that they shoulde indeuour to set peace euerywhere. That then is one thing which wee ought to doe.Rom. 12.18. And therewithall wee must bethinke our selues how S. Paul saieth, that wee must seeke peace, as much as in vs is. And by that saying he comforteth vs. If it so hap­pen that wee can not make men our friendes, but y^t although they haue no cause to complaine of vs, nor can say that wee haue done them any harme or wrong, yet they ceasse not to be mali­cious & bitter towards vs: we haue wherewith to comfort our selues, in y^t we haue done the best we can to seeke peace. And therefore although [Page 80] wee bee faine to liue among such as seeke all the meanes they can to trouble and vexe vs: yet must not wee followe their malice to be like vn­to them, but wee must alwayes doe our duetie to maintaine peace and friendship.Pro 25.22. & Ro. 12.20 And if men will not bee wonne by vs: then shall our milde­nesse and gentlenesse turne to burning coales against them, wherewith they shall bee consu­med. Besides this, the Lorde will maintaine our innocencie, and when he seeth that wee haue 10 not assailed those at whose handes we demaund not any thing, but rather haue laboured to ouer­come euill with dooing good: let vs not doubt but he will assist vs with his succour.

There is this further, that Moses termeth it The word of peace, when men abstaine from all e­uill dooing, and offer all right and reason: which wee ought to marke well: for many will say that they desire nothing but peace: howbeit, that is but to their owne profite, and to their neighbors 20 losse: and that is no meane [of peace in deede.] Desire wee then to bee at peace? Desire wee to haue agreement with them that dwell with vs? Let vs on our side deale vprightly: let vs ab­staine from all wrong dooing: let vs greeue no man, let vs drawe no mans goods to our selues, let vs yeeld euerie man that which is his due. Lo what peace is. And herein wee see that all the faire protestations which they make that are gi­uen to rauine and extorsion: are but lyes. For 30 the holy Ghost hath tolde vs here, that there is no word of peace, but where vprightnesse and iust dealing is obserued, so as no man is vexed in any wise. And like as wee must indeuour to bee reasonable towardes our neighbours, to main­taine friendship with them: so if they offer vs reason, wee must looke that we refuse it not. For if wee bee vnmeasurably hard to bee contented: the thing must needes be performed in vs which is written in the Psalme:Psal. 109.17. that is to wit, he refused 40 blessednesse, and it is farre off from him: there­fore shall cursednesse couer him as a cloake, and it shall sticke fast to his flesh and to his skinne. Would wee then that God should blesse vs, and cause men also to beare vs fauour and friend­ship? Let vs on our behalfe seeke blessednesse to the vttermost of our power: and when wordes of peace are offered vs, let vs not goe seeke occa­sions of controuersie, to stirre vp strife and de­bate. Thus ye see what wee haue to marke vpon 50 that text.

Nowe let vs come to that which Moses ad­deth. He saieth That Sehon King of Hesebon woulde not giue the children of Israel leaue to passe. And why? For the Lord (saieth he) had hardened his spirit, and made his heart stubborne. I haue told you alreadie, that although God foresee that the message of peace shall not preuaile: yet he ceasseth not to send it. But here Moses expresseth yet a further matter: that God hardeneth mens hartes. And 60 in the ende he addeth moreouer, that he doeth it of purpose to ouerthrowe them and destroy them, which is much more. Nowe this is verie straunge geere at the first sight. And that is the cause why men haue gone about to alter these textes: but in so doing they haue marred them, for it is all one when they would set such a glose as this vpon it, that Gods hardening of Sehons heart, was no more but his promising that hee should become hard hearted, and that he letted not the hardnesse and stubbornnesse of his hart, that is to say, he did let Sehon alone when he shewed himselfe stubborn. These are too feeble shiftes. For when as the scripture saith expresse­ly that GOD hardened: it fathereth the verie worke it selfe vpon him. Againe, wee see how it saieth, Thou Lord hast done it: and that in mo places than onely in this. Thinke wee that the holy Ghost wanted wordes wherewith to vtter his meaning, when he saide, I will harden Pha­raos heart,Exod. [...]. [...] and beholde, God hath hardened him? And againe when he saieth in the Psalme that the Lord turned & conuerted their heartes vnto stubbornnesse,Psal. 105 when they rose vp so against Israel? If men should flee alwayes to this glose, God saieth that he will harden, that is to say, he will not hinder or impeache the hardening: to what purpose were that? Wee see it is a fond kinde of dealing, and the word Turne sheweth it well. Behold, God turneth the heart. Whereas mens heartes were plyable and disposed to cour­tesie, God turneth them and maketh them to be inflamed with hatred, so as they be the first that begin the warre. And what meaneth that? So then vnlesse wee meane to dally and mocke with the holy scripture, we must not seeke such shifts, but rather consider after what sort it is that God hardeneth mens heartes: and yet notwithstan­ding is not guiltie of the hardnesse that is in mē, nor can or ought to bee charged with the euill. Wee must come to that point. For let vs marke, that although God harden mens heartes, yet men faile not also to harden themselues. And these two things may agree very well: that is to wit that a man shoulde harden himselfe in his owne naughtinesse, and yet not without Gods working in such wise as the euill proceedeth not of him, ne ought to bee imputed to him, as I said afore. And to proue that men themselues ought to beare the blame and condemnation of their hard heartednesse, there needeth no long dis­course to bee made: for euery man carieth his owne inditement readie framed in himselfe. As howe? Euen the wickedst sort doe giue euidence against themselues: and although all the world would excuse them, and that both great & small did acquit them: yet haue they a hartbiting within them, which maketh them to perceiue, that whensoeuer they offend or sinne, they doe it willingly of their owne accorde, of a certaine lewdnesse, and with their owne wil. There is not that man which knoweth not this. Euen the greatest despisers of God that are (say I,) euen they that are become as brutish as is possible to bee, haue the said brondingyron searing within them, so as they knowe that their sinnes come of nothing else than their owne selfe mouing, and of their owne cursed and wicked affection. See­ing then that men doe feele themselues guiltie: there needeth no more disputing vppon that poin [...].

But now let vs come to the second point: that [Page 81] is to wit, how it is that God hardeneth men, without being partaker of their sinnes. Let vs marke, that sometimes the causes shall be ap­parant. And whensoeuer God punisheth men, wee must needes confesse that hee doeth it iust­ly: marke that for one poynt. Now one of the meanes which he hath to punishe men with all, is that hee blindeth them, that hee hardeneth their hartes, that hee sendeth them the spirit of giddinesse, that hee deliuereth them vp to 10 Satan. These then are signes of Gods wrath and vengeance.

And therefore if there were any cause going before: wee must glorify him. And why? for hee doeth the office of a iudge: and for so doing there is no cause to carp and snap at him. It is sayd that God will send the spirit of drowsinesse vppon men. [...]. 19.14. [...]m. 1.28. And why? Because they haue mis­used his goodnesse, and the instruction that he gaue them. When wee see that this cause went 20 afore: that is to wit, that men did wilfully shut their eyes, that they would not heare, and that they would not receiue any instru­ction, but rather labored to abolish Gods truth vtterly: is it not reason that they should bee gi­uen vp to the spirit of giddinesse? Nay moreo­uer, they will needes be wittie to mocke God: and we see a nomber of these skoffers, which are alwayes frumping, and to their seeming, God is but a babe. By reason hereof hee shaketh 30 them vtterly of, in such wise as they become brute beastes. Now then, when that cause goeth afore: wee see that God executeth his Iustice and punisheth men in such sort, as wee can not but glorifie him. Marke that for one poynt.

True it is that sometime there shall be speci­all causes:Rom. 1.19. but the saying of Saint Paul in the first chapter to the Romans extendeth yet fur­ther. For there wee see that God hath iust rea­son 40 to blinde all the world, and that if hee should doe so he should doe but the office of a iudge. For why? although the heathen had no doc­trine preached vnto them: yet doe the heauens and the earth speake sufficiently vnto them, in­asmuch as God doth shewe himselfe there. But who are they that honor and serue God, for all their inioying of the benefites which he bestow­eth vpon them in this world? All are vnthanke­full, all are malicious, wee cobble vp Gods ri­ches 50 here, and in the meane while regard not how much we be beholden to him, at leastwise to doe him homage for them. And therefore it is reason that he should giue vp men into a leude minde, [...]om. 1.24. [...]6.28. (as sayth Sainte Paule) and that hee should deliuer them into wicked lustes, so as they should forget themselues, and ouershoote themselues, and giue ouer themselues to all vn­gratiousnesse, and to all maner of shamefull and horrible dealings. And why? For they honoured 60 not their creator that made them, & had shewed himselfe so bountifull and mercifull to them. And therefore whensoeuer God hardeneth men, wee must thinke he hath iust reason to doe so, because our leawdnesse and vnthankfulnesse are to be found euery where.

But yet neuerthelesse, if there appeare no apparant cause, and that when we haue sought neuer so much why God hardeneth men, wee finde no cause at all: yet let vs not therefore cease to glorifie him, though wee see not the reason of his doings. As for example, a man might aske why Sehon was hardened rather than the Moabites, Edomites, and Ammonites? Ye see here foure nations betweene whom there was no oddes, I meane as in respect of naughti­nesse. For if wee thinke that the Ammonites and Edomites, were better than the Amorrhits: it is but folly and a deceiuing of our selues. Then were they all as infidelles, and coulde haue found in their hartes that Gods people had bin vtterly sunk. But God boweth the heartes of the Ammonites and such others, to the end that they should not enter into warre. Hee mecke­neth and suppleth them, as if a wilde beaste were tamed: and in the meane while he hardeneth Sehons hart, pricking him and inflaming him foreward, to the ende he should come to giue battell. Whence commeth such diuersitie? Wee cannot alleadge any reason, our wit is too rawe and weake thereto. And againe, God concea­leth his purpose from vs in that behalfe. What shall wee doe then? although wee be at our wits end in this case: let vs learne to doe God so much honor, as to acknowledge that hee is iust and vpright in all his doinges. And although the thing be straunge to our vnderstanding, and it seeme to vs that wee might speake against it: yet notwithstanding let vs forbeare to reply, and let vs humble our selues vnder the maiestie of our God. For truely the thing wherein he wil try mens humilitie, is that wee should glorifie him in al his works, yea euen though they agree not ne match not with our natural reasō.Rom. 1.5.16 26. There is not a truer obedience of faith than that. And if they which babble so much nowadayes a­gainst Gods prouidence, had learned but this one principle of honoring GOD by confes­sing that hee is righteous, and measured not his Iustice or righteousnesse by their owne brayne: there would be no more difficultie. But what? There are a sorte of proud beggers, which set themselues against GOD, and swelle at him lyke Toades. Insomuch that if they haue once taken a toy in their head, although GOD haue spoken the flat contrary: they passe not for that, neither will they surcease their rage for it. But as for our part, to the intent wee may be Gods true disciples, let vs bridle our wittes and hold them as prisoners and captiues vnder the doctrine of the holy scripture: which is, that God holdeth mens hartes in his hand, and turneth them to gentlenesse when hee listeth, as we see he did in Egypt.Exod. 11.3. & 12.36. Behold, the Egyptians were ful of spite and crueltie, so as they ment no­thing else but to haue vtterly destroyed the peo­ple of Israel. But yet in one minute of an houre, and euen in the turning of a hand, God wrought in such wise that they were chaunged. They yeelded vp all their vessell of golde and siluer at the cōmaundemēt of y^e people. To be short they [Page 82] did more for the children of Israel, than the fa­thers would haue done for their owne children. And whereof came this? Euen of Gods changing of their hartes when hee thought good. Also on the contrary part, God holdeth mens hartes in his hand, to harden them as he listeth. And if this seeme straunge vnto vs: let vs acknowledge the weakenesse of our vnderstanding, and let vs alwayes first and formost confesse God to bee righteous, and therewithall reuerence his high 10 and deepe secretes, sith wee cannot atteine vn­to them. Thus yee see what we haue to remem­ber in the first place.

Also wee haue to note the ende for which this was done. God (sayth Moses) was determined to destroy Sehon: GOD had already assigned him his iudgement: that was the cause why hee hardened him. It is not in this text onely, that the holy Ghost speaketh so. But when God sendeth his Prophet Esay, and telleth him that 20 the people shalbe hardened and blinded, yea e­uen the more after their hearing of all the mat­ters and warninges that should be giuen them: he addeth I will haue this people blinded, to the ende they conuert not and I should heale them. As if he should say, this people is not worthie to bee pitied at my hand, or to haue any mercy shewed them: and therefore they must dwell still in their destruction. And that they may doe so, I will harden their hartes, stop their eares, and 30 blinde their eyes, so as they shall be past all a­mendement. Let vs vnderstand, that in so do­ing God hath alwayes iust reason: but yet is it not to be said, that therefore it is lawfull for vs alwayes to know it. If the reason be apparant to vs: it is well, and let vs wey it throughly, acknow­ledging (as I tolde you before) that God execu­teth his iust vengeance vppon the sinners that haue offended him too much, and abused his pa­tience and goodnesse, But howsoeuer the case 40 stand, if wee see no reason at all, let his onely will and ordinance suffice vs, and let it content vs that he knoweth why hee dealeth so, though it be not his will to reueile it vnto vs, at least­wise till the day wherein the thinges that are now hidden from vs,1. Cor. 3.9. shal be discouered vnto vs. For (as sayth Saint Paul) as now wee see but in part and darkely. And if wee knewe that: name­ly that wee be here as in a darke prison, so long 50 as we be closed in with our mortall fleshe: and againe that wee be earthly and must be faine to bee renewed ere wee can comprehend Gods se­cretes perfectly: it were enough to allaye the cackeling of such as nowadayes blaspheme the doctrine of election, so as they should humble themselues before God, to imbrace with all re­uerence whatsouer is conteined in the holy scripture. But doe what we can, yet must wee passe that way. And therefore when wee heare that Gods will was to destroy Sehon, and 60 y^t therefore he hardened him: let vs assure our selues, that when it pleaseth God to drawe men to saluation, he turneth their hartes to make thē repent them of their sinnes, that they may bee sory for them and seeke to obey him. After that maner doth God alter the hartes of such as were malicious and froward, and reformeth them to his obedience, yea euen when he intendeth to saue them. Lykewise on the contrary part, when he hath vtterly appoynted them to destruction: he hardeneth them, so as there is no meane for them to admit any amendment, or to come neere it, but they repine against him and his do­ctrine, whereof they make as it were a deadly poyson. Lo after what sorte God worketh. True it is that mans naturall reason can neuer well brooke his doctrine: but wee must submit our selues with such humiltie in this behalfe,1. [...] as wee gainesay not the thinges which the holy scrip­ture teacheth. Againe, whereas it is sayd, that the children of Hely hauing bin warned, recei­ued not correction at their fathers hand: it fol­loweth immediately, because the Lord was pur­posed to slea them. By the setting downe here­of, wee see that God gaue them not the grace to conuert, because he left them in the destru­ction, wherein they were by nature: And that he so purposed, it was through his rightfull iu­stice. Here is no talke of I wote not what per­mission or sufferance, so as God should play the blinkard, or shut his eyes as these fantasticall fellowes imagine, which haue as much experi­ence in the holy scripture as dogges: but it is sayd, that Gods will was to haue it so. Where­fore let vs learne, that when God hardeneth men, it is a signe that hee hath deliuered them to Satan, as past recouery. True it is that on the one part God serueth his turne by Satan and by wicked men,1. [...] to deceiue the vnbeleeuers, ac­cording as wee see that when it was sayd, who will be my messenger to deceiue Achab? the di­uill offereth himselfe, and God sendeth him. Go (sayth God) and ouerrule thou all his false pro­phets, and let them bee all there to blinde this wretch that hath bin so rebellious against me. We see how God serueth his turne by Satan, & that all false prophets are sent by him. But yet should not this preuaile: for if men were well disposed, Satan should win nothing by his illu­sions, and al his wiles should be withstood:2. Thes. [...] But it is sayd that God giueth effectuall or workefull error: it is euen Saint Paules owne maner of speach.

Now whereas he termeth it effectuall error, it is as much to say as men shall be so sotted, that they shall not be able to discerne any more, nor to perceiue the deceites, but shall become so brutish, as they shall fling and cast themselues headlong into destruction, and not iudge of a­ny thing. It is God that blindeth them so, sayth Saint Paul. And why? Because he is minded to ouerthrowe them. Now I haue tolde you alrea­dy, that sometimes the cause shall not be appa­rant as it is in that place of Saint Paul, who a­uoucheth it concerning such as hauing heard the Gospell, receiued it not, ne became the better for it, but reiected it, as wee see these wretches doe nowadayes, which trample the doctrine of saluation vnder their feete, through their vngodlynesse. And Saint Paul sayth it is good reason that God should so blinde them, as darkenesse might reigne ouer them, forasmuch [Page 83] as they listed not to receiue the light. But some­times the cause shall be incomprehensible: wee shall not perceiue why God worketh so; [wee shall not discerne] why hee will haue one to pearishe rather than another. [In that case] let vs content our selues with his only goodnes, and confesse that he is righteous howsoeuer the worlde goe. Besides this, let vs learne to call vpon God, that it may please him to turne our hartes to good, so as when hee sendeth vs the 10 message of peace, and offereth vs his fatherly goodnesse, wee may not onely heare it as the voyce of a man: but also be touched with it by him in our hartes. And in so dooing, let vs not doubt of his mercie, for hee witnesseth thereby that he hath pitie vppon vs, and prepareth vs, and chaungeth our hartes, [...]. Pet. 1.2. to bowe them to his obedience. Thus yee see what wee haue to re­member as in respect of this sentence.

Now Moses sayth, that Sehon came foorth to 20 battell & was ouercome, both he and all his people, be­cause God had deliuered him to the children of Israel. Here Moses sheweth that the victorie which the people had of Sehon and the Amorrhytes, was of Gods meere grace. And it was meete also that the people should bee put in mind thereof, that they might perciue how God had gouerned thē. And this rehearsall is made, to keepe the peo­ple in awe, and to make them vnderstand, that if they did not serue and honor him all their lyfe 30 long, and teach their children to doe the lyke: it were too wicked an vnthankefulnesse. And here wee haue two poyntes to marke. The one is generall, that wee must learne to yeelde God the honor of all the victories that hee giueth vs against our enemies. I meane not onely of Prin­ces when they haue made warres, or woonne a battell in the field: but [euen of our selues also] when wee haue bin assayled by some peculiar person, and be escaped from his handes. When 40 a man hath done vs any wrong, or put vs to some trouble, and wee bee deliuered from it: Let vs assure our selues it is God that hath giuen vs that vpper hand, to the end we should alwayes haue our mouthes open to yeelde him thankes for it: and that we should not onely doe it with the mouth: but also and specially shewe forth by our whole lyfe, how much wee bee bound vnto him. Yee see then that the thing which wee haue to marke, is that whensoeuer 50 and how oft soeuer we scape from the malice of our enemies, God hath reached out his hand to succour vs, and by that meanes hath bound vs to him, to the intent wee shoulde haue the more courage to serue him and honor him.

The second poynt is, that looke what Moses spake to the people of Israel, the same doth hee say at this day vnto vs. For wee haue neede to be put in minde of Gods grace and benefites, that wee may bee the more moued to magnify 60 his name and to giue our selues wholy vnto him, so as wee may neuer forget his benefites, to runne into any disorder. For wee see howe men doe easily sotte themselues, specially when GOD dealeth fauourably with them. Because our God dealeth gently with vs: wee thinke we may conspire to forsake him and forget him. And truely this prouerb which is common a­mong men, namely that wee cannot away with our owne ease, is put too much in practise. And therefore it is for our welfare to be put in minde of Gods benefites, and to haue the remem­beraunce of them refreshed. And why? To the intent wee may be helde in awe of him, and serue him, & take courage to keepe our selues al­together vnder his subiectiō, assuring our selues that that is our souereigne blisse, and that for­asmuch as hee neuer forsaketh his faithful ones, and those that leane vnto him, wee suffer him to be our protector, and play not the loose colts, so as wee should be forsaken of him at our neede. Yee see then that this declaration is directed to vs nowadayes.

As touching that it is sayd, That GOD had deliuered Sehon before them: it serueth to shewe the better, that inasmuch as they had an easie victorie, GOD gaue the greater brightnesse to his grace, as wee haue seene alreadye heretofore. I note this briefly, to the intent that this str [...]ine may bee layd to the o­ther, which wee haue seene and expounded alreadie.

Had the people of Israell had much a doe to ouercome their enemies: they might haue im­puted it to their owne force. O wee haue fought well, [might they haue sayd.] O there was great prowes in vs: for our enemies were very valiant.

But when as their enemies were driuen lyke chaffe with the winde, when they that we carst both strong and stout were dismayed, so as they had no more hart than women, but scattered away at the first shocke, and became so co­wardly, as they might smite vppon them at their pleasure, so as the people were euen wea­ry of sleaing them that were lyke enough to haue eaten them vp: What is to be sayd of it, but that God deliuered the enemies of his peo­ple, that is to say, that hee brought them thither as it were of purpose to take vengeance of them? Yee see then that the thing which is imported by this maner of Moseses speach, is the amplifying of Gods grace, to the ende that it might bee the better knowen of the chil­dren of Israel.

And whereas it is sayd, that all were put to the sworde, euen little children and all: It might at the first blushe seeme a poynt of great cruel­tie, that the children of Israel spared not euen the little babes. And what an outrage was that? For what though the king and the men had bin so froward as to deny them passage? Ought the women therefore to haue borne the smart of it, and their little babes too? We see and are warned hereby, that wee must not deeme of Gods iudgements after our owne fancie. For if wee will needes runne a head when God telleth vs that hee hath disposed a matter, and that wee will needes shoote foorth our bolte at euery turne: wee take vppon vs the office of GOD. For it is his right to iudge of vs, and not ours to iudge of him. And what [Page 84] will come of it, but that wee shall be confounded in our rashnesse and malapertnesse? What a tray­terousnesse is it, that mortall creatures shoulde climbe so high, as to giue iudgement vpon their maker? Therefore when there is any speaking of Gods iudgementes, let vs learne to restreine our wittes from such rashnesse as to say what we thinke good: and let vs consider that all that e­uer commeth from God, is good and rightfull, though it seeme contrariwise to vs. And in uery 10 deede, sith wee see not a whit into the bottom­lesse deepes of Gods iudgementes: let vs assure our selues that wee doe but bewray the informi­tie that is in vs, and that in the meane season God hath wherewith to maintaine his iustice, although he shewe it not to vs.Gen. 5.16. And were the thing wel weied y^t is written in Genesis: we should know that it was not without cause y^t our Lord commanded the children of the Amorrhytes to be rooted out of the world. For euen in the time 20 of Abraham, the Chananites were come to the full measure of all iniquitie, as it seemed: and we see examples enow thereof, in that they trou­bled Abraham so much. And yet for al that, God sayd that their iniquitie was not yet full ripe. Al­beit that men had condemned them: yet is God patient, and taryeth, and beareth with them, yea euen foure hundred yeeres after. Yee see then that God did beare with the wickednesse of that people foure hundred yeeres: and shall 30 wee say now at the foure hundred yeeres ende, how happeneth it that God dealeth so roughly with them? Wee would faine be pleading against God. If he vse patience, wee say he is too slowe: and if he vse extreme vengeance, wee blame him of crueltie. But contrarywise, if God exe­cute not his iudgementes out of hand: let vs as­sure our selues y^t therein he sheweth his good­nesse. And on the other side if he extend such rigor as maketh vs abashed and afraide: let vs 40 assure our selues that he doth it iustly and vpon good cause, although the same cause be not euer apparant vnto vs. So then, first of al, wheras here is mentiō made of such a slaughter of the Amor­rhites as extended euen to the infantes: let vs assure our selues that seeing GOD tel­leth vs that hee hadde commaunded the people of Israell to doe it: wee must imbrace it without gainsaying, & it is not for vs to checke against it, vnlesse we will be condemned for our 50 diuelish pride, in presuming to pleade against our iudge, yea euen against our souereine iudge. Finally wee must not iustifie men when they ad­uenture any thing vpon their owne heades and for their owne pleasure: but wee must put a diffe­rence betweene the things that concerne God, and the thinges that concerne men. For in the end of the chapter, Moses saith expressely, According as the Lord our God had commanded. Thē if any thing come in our way, let vs inquire whether it concerne God or no. If wee per­ceiue that it concerne God: then must wee sub­mit our selues thereto, saying, Lord thou art righteous, let thine onely will suffice vs, with­out looking to haue any other reason: let it not be lawfull for vs to goe beyond that rule, foras­much as it is the rule of all right. Now then if we haue the discretion and skill, to discerne be­tweene God and men: then shall we not fayle to honor and glorify God, and to yeeld him the prayse of Iustice and vprightnesse: [and so shall wee lykewise] if wee indeuour to trye mens do­ings by Gods word as we be taught it. For good reason it is that the same should ouerrule vs, yea and that all our deedes and thoughtes shoulde be so measured, compassed, and directed there­by, as wee may consider thus with our selues: Hath God forbidden it? then is it a wicked thing, and therefore I must forbeare it: but doth God allow it or permit it? then let vs confesse that it is well done, without inquiring any further. Thus yee see what wee haue to remember for the conclusion of this text.

Now let vs kneele downe in the presence of our good God with acknowledgement of our sinnes, praying him to make vs feele them bet­ter, and to teach vs to condemne ourselues vt­terly, (as in very deede there is nothing in vs but cursednesse, and none but onely God deser­ueth to haue al praise of righteousness & vpright­nes yeelded vnto him) and y^t euery of vs may not only confesse it with our mouths, but also sigh for our sinnes through true repentance, so as wee may returne againe vnto him, praying him to chaunge our wicked hartes in such wise, that whereas now they be plunged in al naughtines, and stonehard: hee will vouchsafe to bring them to his obedience, and to write and ingrose his lawes and commaundementes in them, so as we may seeke nothing but to please him, and to frame our selues wholy to his good will. That it may please him to graunt this grace, not onely to vs, but also to all people, &c.

On Tewsday the vij. of May. 1555. The fifteenth Sermon which is the first vpon the third Chapter.

IF we should 30 take y^e thin­ges that I haue read, but as a sim­ple reporte of a storie: there would be no pro­fite at all in the reading.40 But if we be able to ap­ply it to such vse, as God meant by his holy spi­rit: it is a very profitable lesson for vs. It is decla­red here, that the people of Israell smote Og king of Basan, as they had done Sehon king of the Amorrhytes. That (as ye see) is the story. But wee must consider to what purpose GOD meant to haue it registred in his lawe, and pub­lished by Moses, and brought againe to the peo­ples 50 remembraunce. It was to the ende that the people should knowe, that they had bin guy­ded by the hand of God, and that when they were deliuered out of the land of Egypt, they wist not where to haue become, vnlesse GOD had continued his fauour towardes them, to put them in possessiō of the land which he had pro­mised them for their inheritance. But now wee must marke also, that the people were not yet entered into the land of Chanaan: there was 60 yet great hardnesse in the matter. And if they had not trusted in God, they might haue bin so scared, as would haue caused them to turne head, and to murmur against God, and to for­sake the land that had bin promised them. Ther­fore it was for them to be confirmed. And Mo­ses hath respect thereunto, in that he setteth be­fore their eyes, the power where through they withstoode their enemies: which was Gods as­sisting of them, and his ouer throwing of their enemies. And now that I haue noted that it was Gods wil to haue this story published and con­firmed, to the end aforesayd: it behoueth vs lykewise to come to our selues, and to apply it also to our owne vse. For all was written for our learning.1. Cor. 10.11.

Then let vs marke, that whereas Moses hath sayd here, that Og king of Basan was ouer­throwen: the people should haue thought thus: Behold, God hath deliuered vs from a second and a third death. For it had bin to no purpose to haue scaped out of Egypt, to haue bin set free from the bondage of Pharao, and to haue pas­sed through the red Sea: all this had bin nothing, if our God had not strengthened vs, seeing wee haue bin assayled by so mightie and strong ene­mies, whome we had not bin able to resist. And in good sooth, wee ought to call to minde what hath bin declared before, that is to wit, that the people ran away as soone as their enemies came against them. And why was that? For it was not for them to looke for any succour at Gods hand, because they ran foorth at aduē ­ture with such foolish rashnesse. God had sayd vnto them, yee shall not goe to battell: and yet would they needes hazarde the in­counter.

Therefore it was meete that they should bee made to knowe their follie to their cost. Yet notwithstanding, the people of Israel knewe wel enough by experience, that they were not of sufficient power to withstand their enemies. But now, for asmuch as nothing was able to [Page 86] stand before them: therby it appeared that their obteining of the victorie was not by their owne strength, neither coulde they boast thereof: but it was God that had wrought in that behalfe. And it behoueth vs alwayes to make the same comparison, if wee wil well perceiue Gods grace and fauor towardes vs. For what is the cause that wee take our selues to be strong and stoute, and yeede not God his due prayse? It is for that wee bee bleared: when hee hath reached vs his 10 hand, and when hee hath succoured vs at some pinch, wee consider not from whence that commeth. What remedie then? Let vs bethinke our selues thus: Go to, haue I not found my selfe sore combred in very small thinges? Haue not I bin daunted and striken out of hart? And what was the cause thereof, but that God made mee to feele mine owne frailtie? Surely I shoulde bee neuer a whit valeanter now, than I was then: were it not that God gaue me his helpe. So then 20 it is some where else than of my selfe, that I haue my strength: and therefore it is nor for mee to aduaunce my selfe through ouerweening: for God hath giuen mee a sure knowledge of my feeblenesse. Now then, I must thinke continu­ally how to humble my selfe: and when he hath vpheld me by his strong hand, I must acknow­ledge that that benefite came of him, and that hee will be glorified for the same. Yee see then that the intent why Moses spake so to the peo­ple 30 of Israel, was that they should acknowledge that their ouercomming of their enemies, was not by the power and strength of man, but by Gods fighting for them.

Neuerthelesse, this ought to haue moued them, not onely to honor God, but also to trust in him, as I haue touched before. For it was not enough for the people of Israel to haue conquered the land of Basan: for they had not yet passed the riuer of Iordan where their inheritance lay.40 Therfore it stood them on hād to be armed with newe trust, and to proceede with full purpose to incounter their enemies againe. And whence might they haue such hardinesse? If they had taken it in themselues, it had bin but a rage that God woulde haue condemned: but they must haue imboldened themselues with trust that God would not faile them. And how might they be sure of that? By their owne experience which they had had therof. Why was it that God ouer­threwe 50 as well Sehon, as Og king of Basan? Be­cause he was the leader of his people, and had taken them into his charge and protection. And that was not to leade them onely to the banke of Iordan: but to performe the promise that he had made to Abraham. And therefore the peo­ple might conclude, that the victories which they had obtained already, were but an ente­rance to a further passage, whereby they might fully perswade and assure themselues, that God 60 would continue with them euen vnto the ende. Euen so must we doe. If we perceiue any change in our selues, wee must acknowledge it to be the hand of God.

For sometimes, yea oftentimes the faithfull shall finde themselues astonished and abashed vppon the sudden, yea euen though there bee no great cause why. But thereby God warneth them of their infirmitie, to the ende they should walke in awe and feare of him, calling vpon him, and vtterly distrusting their owne strength. A­gayne, when they see themselues strengthened they knowe that that commeth not of them­selues, neither are they so foolish as to be proud of it: but they magnify Gods goodnesse and grace towardes them, and take courage vppon the same.

True it is [say they] that wee be wretched and silie creatures: but yet hath our God hel­ped vs, to the end that wee should trust in him. Therefore let vs on forewarde as he comman­deth, and let vs not doubt but hee will be the same man to morrowe that he is to day. The remembrance of his promise lasteth longer with him than for a day: and seeing he hath auowed himselfe to be our father, it is not to shake vs off as the bastes doe that forget their young ones, or as the fowles doe which forsake their byrdes whom they bred: but our God is a father to vs both in lyfe and death. Now then, let vs alwayes flee vnder the shadowe of his protection, and assure our selues that his power shall neuer bee diminished towardes vs.

But wee haue also to marke how Moses saith, That Og king of Basan came flinging foorth to giue bat­tell. wherein hee sheweth that the people [of Israels] warre was iust and lawfull. For although they had expresse commaundement from God, to arme themselues and to put Og king of Basan to the sword, not at their owne pleasure, but vp­pon the authoritie of him that hath all power: yet was it Gods wil to minister a iust cause there­of vnto them, that they might be the more as­sured in their conscience. And thereby wee bee warned (as I haue sayd heretofore) not to at­tempt any thing against right and reason. If we will haue GOD to blesse our doinges, and to make them prosper, and bring them to good ende: let vs beware that wee stirre not so much as one finger vnaduisedly, or contrarily to that which is shewed vs by Gods worde. For what is it that can make vs rightly hardye in all things? The hauing of a good warrant in our owne con­sciences, that wee haue walked according to Gods commaundement, and gone no further than equitie and right will beare. If wee be sure of that: then may wee looke for helpe from a­boue, and wee shall not bee disapointed. But if wee neglect the difference betweene good and bad, and runne to thinges vppon a head: it is good reason that God shoulde beguile vs, and that wee should be confounded in our doinges. Thus yee see what wee haue to marke here, when Og king of Basan came foorth as an ene­mie to prouoke the children of Israell, in such wise as their warre became iust. For no doubt but this enemy was offered him of Gods hand, as wee sawe that Sehon was yesterday, whome God hardened because hee was minded to o­uerthrowe him. After the same maner happe­ned it to Og the king of Basan.

Now then, let vs learne to beware that wee [Page 87] prouoke not one man nor other, by giuing them cause to vexe and molest vs: but if wee haue any enemies, let them beginne the warre, and let vs on our side keepe the peace. Let that be a point for vs to beare away. For if wee begin the fray, by doing them wrong or violence: can wee looke for helpe at Gods hand? Can wee hope that he will fauor vs, when we be so out of order? No: and therefore let vs not goe about to purchase vs enemies: (the diuil wil raise vs vp but too ma­ny 10 of thē: and God also on his side may chance to exercise vs, and worke in such wise as wee shall haue enemies enowe, that will seeke all the meanes they can to persecute vs:)Rom. 12.18. but let vs for our part seeke to haue peace, to the vttermost of our power.

And besides this, let vs alwayes hope that GOD will assist vs, if the quarell that wee maintaine bee good and rightfull, and such as hee alloweth. These are the thinges which wee 20 haue to remember in that it is said that Og ad­uaunced himselfe, and came forth to assaile the people of Israell, without demaunding any thing at their hand, euen to stop them of the passage that God had giuen them.

Furthermore let vs beare in mind that which hath bin sayd afore, namely,Ephe. 6.12. that the chiefe warre which wee haue, is against our spirituall enemies. Therefore whensoeuer Satan assai­leth 30 vs, and practiseth all the mischiefe that hee can against vs: let vs vnderstand that GOD is minded to exercise vs: but yet shall wee haue wherewith to beare out the brunt, forasmuch as wee shall be strengthened by the power of the holy Ghost. And for the bringing thereof to passe, let vs marke howe it is added here, that God sayth vnto Moses, Be not afraide: for I haue deliuered Og king of Basan into thy hand: therefore shalt thou doe to him as thou diddest vnto Sehon the 40 king of the Amorrhytes. Yee see then that here is a promise giuen, to the ende that the people should rest vppon it, and not doubt any more of the victorie, inasmuch as God telleth them that hee will fight for them. And it behoueth vs to marke well this text, because that if wee be destitute of Gods promises: though wee pro­test neuer so much that wee trust in him: it is but a vaine and fond imagination. And it is not in men to promise themselues any thing. For by 50 what right or title may wee holde God bounde vnto vs, so as wee may say, God shall help vs, we shall not faile to be succoured at his hand? It would be to fōd an ouerstatelynes, if men should forge hopes of their owne head after that sort. Nay wee must waite quietly that God shewe vs his wil, and when we once haue the word of his mouth, then may wee stand vppon it. Let vs marke then that there is an inseparable bond, betweene Gods promises and the trust that wee 60 haue in him. [...]. 10.17. The world doth in deede vse the wordes Faith, and Trust: Howbeit vnrightly. For men knowe the cōtrarie to that which they pro­test, because euery man conceiueth what hee listeth in his fancie, and considereth not what is the will of God. Therefore it behoueth vs to come backe to the order that Moses sheweth vs here: which is, that wee attempt not any thing before God haue first spoken it. For else, our meaning is but to transfigure him after our own pleasure, and looke as euerie man inuenteth fol­lies in his owne heade: so woulde hee by and by haue God at his commaundement, to make him performe the things that hee himselfe hath conceiued. And what a dealing were that? What maiestie more woulde there bee in our God? Againe wee see our lustes are so outra­geous, as is horrible: and yet shoulde God bee faine to daunce attendance at all houres, to doe the thinges that our imagination hath dreamed or doted vpon? Therefore let vs haue the mode­stie to looke vnto that which God promiseth. And when wee once haue that promise, we must no more reply against it, but bee contented with his speaking of the worde, and goe on bold­ly. Be not afraid (sayth the Lord) I will deliuer him into thy hand. And when our Lorde had sayd, I will deliuer him into thy hand: he added for a con­clusion, therefore be not afrayd. But how must wee apply this doctrine to our instruction?

First and formost let vs looke that God pro­mise. If wee were combred with any perplexitie or anguishe, and knewe not whether God would leaue vs in the mire or no: wee might well bee afraide: and if wee would not be afraide, wee should be too blockish. But when God sayth vn­to vs, my children, it is true that you be weake, you can doe nothing of your selues, and you haue too strong an enemie, by meanes where­of yee coulde by no meanes withstand him if yee were not helped and vpheld by me: but I tell you, your temptations shall not bee greater than you shall be able to beare,1. Co. 10.13 I knowe what your power is, I will giue you strength and courage at your need, I wil mitigate y^e tēptations y^t might ouerthrow you, and although the world and the deuill be starke mad against you, yet wil I bridle them, so that although you be roughly assayled, yet shall you ouercome them: trust thereunto. Hath God spoken as this man tel­leth vs? let vs neuer doubt of it. Not that wee can be vtterly exempted from all feare, so long as we liue in this world: Insomuch that although wee haue Gods promises, whereby we be assu­red that hee will neuer leaue vs, but that wee shall cuer feele eis helpe at our neede: yet must wee not thinke that wee shall be vtter­ly voyde of care and doubt, or that wee should not beware of the daungers that inuiron vs round about. No, but yet must not this feare so ouerawght vs, as wee should not take hart to call vppon God, and to rest vppon him, and to goe on still foreward. Therefore when as it is sayd, I will helpe thee, be not afraide: our Lord will haue vs to fight in such wise against all feare, as it may not so ouermaster vs, as to make vs giue ouer, and turne head, and start away, so as we should be vtterly dismayd: but rather y^t in stāding in aw, we should also hope & take courage to go forewarde, forasmuch as we haue God on our fide. Thus yee see what is to bee remembred here.

And let vs chiefly apply this doctrine to our [Page 88] spirituall battels which wee haue against Satan. For if the children of Israell could not vanquishe their enemies which were but men:Iohn 14.30 & 1. Pet. 5.8 how shall wee ouercome the prince of the worlde, and the infinite nomber of diuils, which are as ram­ping Lyons readye to swallowe vs vppe out of hand?

What is our force to beate backe such ene­mies? Againe on the other side, we neede neuer to seeke out of our selues wherewith to be ouer­come.10 For euery of vs doth nothing else but la­bor to ouerthrowe our selues.Rom. 8.7. & Col. 1.21. All the affections and all the thoughtes that wee haue, are ene­mies to God and to our own saluation. Therfore although wee had no enemies to assaile vs with­out vs: yet are wee ouerthrowen already by our selues within. Yea verely, but when as our Lord telleth vs that his strength shall dwell in vs: that is the thing whereat wee must take courage. And it shall be no presumption to pro­ceede 20 after that sorte, as the Papistes [beare men in hand: which] say it is a follie for men to assure themselues, and that wee must alwayes hang in doubt. By meanes whereof they set vp their owne freewil, and al the other dotages in­uented by themselues, which are no better thā illusions of Satan wherewith he hath bewitched them. And hereuppon they say yet still, O, God will helpe vs. Yea but they haue not his promises: or at leastwise they regard them not.30 And in good faith they be forepossessed with this diuelishe imagination, that they are able to doe much, and that they haue such strength in thē, as they may well bee Gods fellowes. And yet for all that, their hoping is but off and on at al­aduenture. But in the meane while they accuse vs of presumption, when we rest all onely vpon Gods promises, assuring our selues that we can doe nothing at all, and that there is not one whit of strength in vs. Whereas wee wayte for 40 the thinges which our good God hath promised vs of his owne free goodnesse, euen without pre­suming any whit at all of our selues, but onely hoping for the performance of that which hee hath spoken, accordingly as he hath vouchsafed to binde himselfe by his promises: must it not needes be that the diuill hath put out the Pa­pistes eyes quite and cleane, when they terme such beliefe presumptuousnesse, whereas it is grounded vpon nothing but Gods promises?50 [yes verily.] But as I sayd afore, let vs goe on boldely, and not doubt but that God can deli­uer our enemies into our handes. Although it seeme that they should catch vs in their pawes, and vtterly destroy vs: yet hath God deliuered them into our handes before the battell: and with such certeintie doth it become vs to fight alwayes against Satan. Truely if wee looke vp­pon the state of the faithfull: it may well seeme that they be left as a pray, and that there is no 60 way for them to stand against their enemies. But what for that? God hath already determined what he will doe. As for the execution thereof, it doth not appeare at the first: but when as the faithfull haue this promise giuen vnto them, I will deliuer thine enemies into thy hand: they must haue an eye to the thing that is yet hidden. And for the same purpose doth Saint Paul say,Rom. [...] GOD wil shortly put Satan vnder your feete. And for the same purpose also doth he say in another place: that Satan hath his power and dominion in the aire.Ephe. [...] It should seeme by this, that Satan is ouer our heads, and that he should ouer­whelme vs. But beholde here on the other side, how God auoweth that hee hath put him vnder our feete; and that for all the skirmishes which he can make against vs, and for all the alarums that he can giue vs, yet shall he not get the vp­per hand of vs,Gen. [...] no nor once prick vs in the heele, but we shal tread vpon his head. Loe howe God hath assured vs of victorie. What is to bee done then? Let vs looke at Satan and all our ghostly enemies, as already vanquished, and assure our selues aforehand that God will make vs to tri­umph in the middest of our battels, so as wee may glory in our God as though our enemies were already dispatched, and wee rid quite and cleane of them. And why? For the insight of our faith must rest vppon his promise where it is sayd, I haue deliuered thine enemies into thy hand.

Moreouer, whereas Moses reporteth, that the people did to Og king of Basan, as they had done to Sehon king of the Amorrhytes: it is to shewe that the people were not cruel in putting the young infantes to the sworde, and in leauing neither man nor woman aliue: though a man might imagine them to haue bin cruell at the first sight. And why? Because it was done by Gods commaundement. Now then, let vs come backe againe to that which hath bin touched alreadie: that is to wit, that when we passe not the bounds which God hath set vs, ne doe any thing vppon our owne heades, but onely obey his will: then although all the world accuse and condemne vs, yet shall wee be quitte in heauen. And that ought to suffice vs.Psal. [...] Why so? For God can well skil to maintain his authoritie against the pryde of all men: Though all the world were so fonde as to goe to lawe with God, and to finde faulte with his sayings and doings: Let vs let them all alone. For as I sayd, it ought to suffise vs, that God doth iustify vs. and if he acquit vs, we may laugh all the foolishe verdites of the worlde to skorne.Rom. [...] But herewithall let vs beare away this lesson, that is to wit, that God doe auowe all our doinges. And how shall wee be sure that he will auowe them? [verely] if wee haue not followed our owne fleshly reason, nor taken leaue to doe thinges vppon our owne head: but haue waited for Gods commaundement. Now then, if God haue giuen vs his warrant, and wee haue wal­ked in his obedience: then are wee sure that all shall goe well with vs, though the world finde neuer so much fault with vs.

But wee on our side also must take warning that wee rise not against God, as wee see these fantastical fellowes doe, who will needes bee scanning whether a thing be good or no, with­out inquiring whether it be of God or no: and so should God be faine to resigne his maiestie. For hee cannot be GOD, if he bee not righte­ous. And if men might put his righteousnesse [Page 89] to triall of inquest, so as it might bee lawfull for them to giue their verdit vpon it: then if they condemned any of Gods workes, his glorie were like to goe to wrecke, and he shoulde bee quite bereft of it. Wee see then what a treacherie it is, when men will take such libertie to discourse of good and euill at their owne pleasure, without asking counsell at Gods mouth. And on the con­trarie part, although thinges seeme straunge to our naturall vnderstanding: yet must we so dis­pose 10 our selues, that if our Lorde doe once say, this is good, it is my pleasure so to haue it: as soone as we haue that determinatiō from Gods mouth: we on our part must hold our peace, not onely to forbeare all replying or grudging a­gainst him: but also to submit all our owne rea­son thereunto, and to glorifie him with a good will, in this wise. True it is Lord, that if I shoulde iudge after mine owne fansie, I might speake fro­wardly and vntowardly: but I must haue mine 20 eye vppon thee: and forasmuch as I knowe thy will to be so, I must submit my selfe to it, and ac­knowledge it to bee good and rightfull, yeelding thee this praise therewithall, that thou canst not doe amisse. Surely this present example ought well to suffice vs. For who is he which would not at the first sight condemne the children of Isra­el, for killing the little babes after that sort? Did they any thing without Gods appointment? No: for Moses saieth the contrarie. Therefore 30 in condemning them, a man should set himselfe against God: And so fareth it commonly with vs. Wherefore if wee iudge of our neighbours, let vs not doe it vpon our owne braine, but let vs giue that authoritie vnto God, without replying against his worde, so as if he allow of any thing, wee receiue it immediately: for wee must haue this modestie of ruling our selues in all cases ac­cording to his good will. And therewithall, if God now and then doe thinges which seeme o­uer 40 rigorous, yea and euen doe touch our selues very neere: let vs stoope to them. As for exam­ple, if wee be afflicted out of measure to our own seeming: yet must we not murmur nor fret at it, For in good sooth what shall wee gaine by it? It will turne to our dubble confusion. Nay, let vs pray God to frame vs to such obedience, as wee may patiently receiue y^e afflictions that he sen­deth vs, in such wise as the thinges which seeme straunge to our owne appetites, affections, and 50 thoughtes, may bee deemed of vs to bee good, iust, and rightfull, bicause he willeth them. That is the point which wee must come vnto. To bee short, let vs learne, not to bee wise in our owne conceite, nor to giue head to our affections: for those two things are requisite, if we intēd to glo­rifie God in all his doings.

Nowe here is also that which Moses addeth, concerning the Cities and the greatnesse of them, and concerning the Countrie, and the 60 great strength of Og King of Basan. Wee tooke (saieth he) threescore Cities, which were very well fortified ▪ and furnished in such wise, as there was no likelyhood that they should haue bene easily taken. Moses addeth these circumstaunces, of purpose to magnifie Gods grace the more, that the people might perceiue y^t their strength came not flying in the aire, but that it was GOD that gaue it them. And that is a point well worthie to bee noted. For if it bee to vaunt of our owne prowesse, we can skill well ynough to gather the thinges that may serue for the purpose. O (say wee,) I had such a thing and such a thing: I haue compassed my matters trimly: such a crink was practised against mee a great way off, and I re­medied it with such a shift. See my cunning, see my policie: there were such matches and such against me, but I shifted well ynough with them all, so as I dispatched them euerychone, and mine enemies wonne nothing at my hand. To bee short, wee can skill to alledge all things that may giue a faire glosse and showe to our owne vertues. But if it bee to glorifie God, for the re­liefe that wee haue had at his hand: wee runne ouer it as it were vpon hotte coales (as they say) wee remember not the distresse that wee were in, the daunger that wee bee scaped out of see­meth to bee a thing of nothing. See what our lewdnesse is. So much the more therefore doeth it stand vs on hand, to mark what is told vs here, that is to wit, that in all the benefites which wee haue receiued of God, we must consider in what taking wee had bene, if wee had gone without them: and wee shall haue matter good store wherewith to doe that, if we be not wilfully blind as wee are wont to bee. For was not the least daunger that euer we fell into, ynough to abash vs? But when a thing toucheth vs any thing neere: ye shall see vs as sore dismaied as may be. In deede if wee bee once out of it, it is nothing with vs: but that is for want of minding it. Yet notwithstanding if wee see but a mote or a flie whisking by our eyes: by and by wee bee daze­led. But yet for all this, out of howe great things doeth God deliuer vs? He will suffer vs to goe downe as it were into our graue, and to be there as it were in a gulfe of death, so as which way so­euer we looke, we shal finde no way to scape out at, so deepely shall wee bee sunk therein. And to what ende? Euen to the ende that God may make vs perceiue his power the better, when it pleaseth him to succour vs. So then, wee haue matter ynough and ynough to giue glosse vnto Gods grace, if wee bee not minded to shut our eyes maliciously of set purpose, or to thrust the things vnderfoote, which are too too manifest and apparant. Therefore let vs put this doctrine in vre which is shewed vs here by Moses: that is to wit, that God will giue vs incredible victories, as he doeth alreadie, and that when wee haue them, wee must bethinke vs thus: Goe to, came this of our owne policie? came this of our owne strength? No: it is God that hath done it. For when wee haue well examined all that is in vs: wee shall finde our selues to come shorte in all pointes, and that euen from the one ende to the other, our Lorde must bee faine to doe all in man.

And looke what Moses reporteth here con­cerning the bodily enemies of the children of Israel, as in respect of the power of this world: that must wee apply to the power of Satan, and [Page 90] to all the shiftes that he hath against vs. If wee haue that discretion with vs, then shall we haue wherefore to magnifie Gods grace towardes vs, if wee consider well whence wee bee deliuered, that is to wit, out of the pit of hell. For which of vs was able to breake the barres and bondes of Satan? which of vs was able to abolish the soue­reigntie of death? It stoode vs on hand that God should worke there. Nowe it is so, that we were all shut vp in the bondage of sinne,Ro. 3.9. & 5.12. and conse­quently 10 that death reigned ouer vs. Satan had possession of vs, so as none of vs could scape frō him. Wee could stirre neither arme nor legge, but it was to thrust our selues still further, and to sinke our selues still deeper. Seeing it is so: let vs vnderstand,Eph. 2.3. that when God brought vs out of the curse, wherein all of vs are by nature: it must needes be that his meere grace wrought in that behalfe. And that is moe times than once, as Moses speaketh here of the threescore Cities.20 Wherefore let vs vnderstande, that as soone as we be come to the end of one battell, strait ways wee must enter into another: God helpeth vs to day: and if he hold not on dayly, yea if he make vs not to feele his ayde euerye minute of an houre: what will become of vs? If wee had had a thousād victories, yet were one assault ynough to ouerthrowe vs. Therefore let vs learne to magnifie Gods grace towardes vs.

And herewithall let vs marke also, that Mo­ses 30 speaking here of the strength of Og King of Basan, saieth: Behold, he had a bed like a Giant: and againe he saieth that he came of the race of the Re­phaims. Which serueth to shewe more and more, that the people were as a sheepe in a Wolues mouth. And if it were so with them at that time: what is it nowe with vs? For wee haue enemies which are much stronger and stouter in compa­rison of vs, than had the Israeltes when they were to enter into the land of Chanaan. It should 40 seeme that they might eate vs vp at one bit (as they say.) Wee see what treasons and conspira­cies they make: wee see that the more gratious and fauourable God sheweth himselfe to vs, the more doe wee seeme to take pleasure in grieuing him, and in reiecting of his grace. And therefore let vs looke to it, that wee minde well this do­ctrine, if wee will haue God to giue vs victorie a­gainst Satan and all his assaultes. And besides this, when wee haue concluded that God will strengthen vs against all temptations: let vs not doubt but that he hath a care of vs also for this transitorie life.1. Tim. 4. [...]. And if men goe about to roote vs out, let vs put our selues to his protection, and let vs looke to bee preserued and defended by him: and no doubt but that if hee reached out his mightie arme in olde time, to succour the people of Israel: his power is not abated, nor his goodnesse diminished, to doe the like for vs at this day. Thus ye see howe wee shall bee safe both in life and death, and as well in body as in soule, if our Lorde bee readie to succour vs. But without that, wee must needes bee worse than forlorne. Wherefore let vs looke that wee pro­fite our selues by this doctrine, by putting away all pride and foolish presumption, so as wee rest wholy vppon God, and learne to exercise our selues in his promises earely and late, and to re­new the rememberance of them, to the end that by that meane wee may bee armed against all temptations. Let not the diuell finde vs vnpro­uided when he commeth to assaile vs: but let vs haue wherewith to resist him. And that we may so,Eph. 6.1 [...]. & 1. Pe [...] [...] let vs take to vs Gods worde, for when we bee armed with that, wee bee well ynough fenced to beate back Satan, and al y^t euer he can practice a­gainst vs. And therefore it behoueth vs to be so much the more watchfull, that we may giue eare to this doctrine.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs so to feele them, as wee may bee vtterly cast downe by them, at leastwise to mislike of them and to forsake them, so as our whole seeking maye bee to frame our selues altogether to the righteousnesse of our God, and to proceede more & more in his feare and obedience, vntil he haue ioyned vs fully and perfectly to himselfe, beseeching him to beare with vs in the meane while, and that forasmuch as it is his will that wee should bee in continuall warre in this worlde, he vouchsafe to strengthen vs with his power, vntill he haue taken vs vp in­to his heauenly rest, to make vs enioye the glo­rious immortalitie that hee hath promised vs. That it may please him to graunt this grace, not onely to vs, but also to all people, &c.

On Wednesday the viij. of May. 1555. The xvj. Sermon which is the second vpon the third Chapter.

HEre Moses continueth still his matter, to shewe the people of Israel the great good that God had done them, beyond their hope. For as I haue declared heretofore, the kingdomes of Basan and Hesebon were as an ouerplus, besides that which had bene promised to the fathers of olde time. God then shewed himselfe more li­berall than he had promised to bee, in that be­halfe.10 Therefore it became the people to haue signified Gods grace, according as Moseses in­tent also was. Furthermore, to the intent the people should not thinke that they had gotten and conquered that Countrie by their owne po­wer and strength: it is tolde them howe it was of necessitie that God guided them, considering that their enemies were much stronger than they, in respect whereof here is mention made of their stature, and the land is named y^e land of 20 Giants, to put the people in remembrāce and to make them consider, y^t they could not haue com­passed those things, vnlesse God had gouerned them. And so the whole matter is to be referred to this ende, that the people should knowe Gods goodnesse in deliuering them from the thral­dome of Egypt, not onely in that he had giuen them the land which he had promised them for their inheritance, but also had added more than they looked for: that is to wit, y^e two kingdomes 30 that were beyond Iordan.

And nowe herewithall Moses saieth, That hee gaue that Countrey to the Children of Ruben, and to the children of Gad, that is to say, to their Tribes, and to the halfe Tribe of Manasses. Not that Moses offered them that Countrie in partition: but they did sue for it, as is written more plainely in the two and thirtie Chapter of Numeri. In so much as it is saide there, that Moses was angrie when he sawe them so hastie to bee aforehand, for it was reasō that the whole land should first haue bene conquered, ere any partition had bin made. But therewithall it is saide, that the two Tribes of Gad and Ruben, excused themselues for y^t they had much Cattel, & it was a Coun­trie fit for grasing: & their desiring to be setled, was not to separate thēselues frō their brethrē, or to be in better taking thā they. For they pro­tested that they would goe with the rest of the people, to fight with them against all their ene­mies, and that they would neuer rest in the land that was assigned them, vntil all the residue were setled as well as they. Vpon the making of this promise, Moses agreed vnto them. For before, he said vnto them, behold, ye increase the heape for your sinne. For heretofore when ye spied out the land, ye would not enter into it at such time as the way was opened for you. And nowe ye bring new lets: it should seeme ye seeke nothing but to resist God, and to shut his grace out of the doore. Moses then spake sharpely after this sort against the children of Ruben and Gad, vntill they had shewed that their meaning was not to forsake their brethren, but to holde themselues still in the vnitie of the bodie, and in the meane while to leaue their Cattell at a stay, to the ende they might not bee too much combered with their wiues and children. And euen in this wee haue to marke the goodnesse of God. For had not he beene the defender of them that were to dwell in that Countrie, what had come of it? Be­hold, a sort of women and yong children are left behinde with their Cattell. Nowe we know that al the neighbours thereaboutes were desirous to destroy the people of Israel, and a generall ha­tred or rather burning fire was kindled euery [Page 92] where against them. Therefore if the women and children had not bene preserued vnder the hand of God, and vnder his protection: had they not perished a hundred times? And yet being so forsaken, they were not troubled by any man. Nowe then the people ought by all meanes to haue acknowledged Gods grace herein, to strēg­then themselues thereby against the time to come, and therewithal to vnderstand that there was nothing of their owne to boast themselues 10 of, but that it was good reason that God should be praised, and they acknowledge that all that good came of God. Thus ye see what the intent of Moses was in this text.

And wee also in these dayes may well apply this lesson to our instructiō. For seeing that God did so preserue the women and little children, which were destitute of defence and succour, & inuironed with enemies that were their nexte neighbours, and which were able to haue swal­lowed 20 them vp at one chop, as I haue tolde you before: let vs assure our selues that our safetie consisteth not in the multitude of worldly de­fences. Though we haue neither wall nor bank, nor any thing else to defend vs: yet if God haue the leading of vs, and take the charge of our safe­tie, wee haue ynough, so as wee may defie all our enemies. Contrariwise, if wee bee destitute of Gods tuition: we may well prouide all the de­fences in the world: and yet wee shall bee neuer 30 the neerer, all of it must needes tumble downe vpon our owne heades. Therefore let vs learne to call vpon our God, and to put our selues into his handes. And forasmuch as he saieth that he will receiue the poore that are in aduersitie: so as he promiseth to support those that are desti­tute of all helpe and succour of the world: let vs goe to him, assuring our selues that wee shall not haue the gate shut against vs. Be we once come thither: wee may boldly trust that he will main­taine 40 vs. And although wee be hemmed in with enemies on all sides, and it may well seeme that we cannot escape their handes: yet will God be our defence, though there bee nothing but vtter weakenesse in vs. Thus ye see what wee haue to remember vpon this example.

Yet notwithstanding it is not to be doubted, but that herewithall Moses doeth couertly vp­braide the children of Ruben & Gad, with their ouer great hast. And although he accept their 50 protestation, and thereupon doe graunt their re­quest: yet were they not to bee commended in that they sought to haue their possessiō so soone in that Countrie. In deede their pretence was honest: but yet should they haue helde them­selues still vnder Gods prouidence, and not haue attempted any thing. So then, as wee haue seene here before, if wee will haue God to blesse vs, we must hold our selues simply to his word, without attempting any thing at all, so as wee steppe not 60 one pace foreward to do any thing that he liketh not, ne swarue to the right hand or to the left. But the Rubenites would needes bee shifting a­forehand, and sought to settle themselues before it was meete for them. They asked not whither it were lawfull for them or no: they came not to Moses with submission, saying, let it bee conside­red by generall aduise whether it be good or no: but they would needes determine the case them selues at the first dash. Wee haue great store of Cattell say they: this Countrie is fit for vs: ther­fore it is meete that it should be giuen vs in par­tition. Herein they are not in any wise to bee ex­cused. True it is that they were made owners of that fat and fruitfull soyle: but yet did not God blesse them in al points. It had bin better for thē, specially for the halfe tribe of Manasses, to haue bene ioyned with their brethren, than to haue had a possessiō so by themselues. For by y^t meane they were cut off from the tribe of Iuda: & they were bereft of y^e preheminēce of being matched w^t their brethren y^e children of Ioseph. And ther­fore if they had taried with the rest, and waited Gods leisure as they ought to haue done: it is certaine that they had bene blessed much more abundantly than they were, & consequently the others to. Wee see how the Prophets speake of thē:Psa. 22.1 [...] Amos. [...] The fat Buls of Basan (say they) haue their eys stopped w^t greace. Bicause they liued at their ease in a fruitful & abundant Country, there was nothing but pryde and stubbornnesse in them. Let vs learne therefore to forbeare the seeking of our owne commodities, and not be selfwil­led in seasing vppon one thing or other: but let vs tarie for the blessing of God. Wee see howe it fell out with Lot: for he had the like respect in choosing to dwell in Sodom.Gen. [...] That plaine was as an earthly Paradise: there was nothing but pleasure, there was nothing but fruitefulnesse in it. Lot gate him thither: but our Lorde made him to pay verie deare for his shotte. Although he was one of his chosen, al­though GOD pitied him euen to the ende, and although hee made his children to feele his grace notwithstanding that they were begot­ten of incest: yet was hee chastised as he de­serued, for his tendering of his owne ease and commoditie too much. Hereby wee bee taught to brydle our desires, and not to be ouer gree­die vppon any fleshly commoditie when wee see we may haue it at aduauntage. If God giue it vs, let vs accept it: but let vs beware that our affec­tions be not too inordinate, as they cōmonly be. Thus much concerning the wordes wherewith Moses vpbraided the children of Gad & Ruben and the halfe tribe of Manasses.

Now herewithall we haue to note this saying of his, That he gaue them the Countrie in partision. for it should seeme that he taketh vpō him here to doe that which belonged to God. What was Moses? Was the land his to giue? By what title could he bee named Lord of it? He is in that re­spect but as a member of y^e body. True it is that God honoured him so much, as to make him the head of his people:Psal. [...] But in the meane while how is the Land named? Gods rest, that is to say, the land that God had assigned his people to rest in. It is not sayde to bee the rest of Moses, but the rest of GOD. Seeing then that this land was in the hande of GOD: shoulde Moses boast himselfe of the giuing thereof? Wee must not thinke this straunge: for when Gods [Page 93] seruaunts speake so, they chalendge not aught to themselues, but shewe in what trust they be put, and what charge is committed vnto them, by meanes whereof they separate not them­selues from God. If a man be sent from a prince with authoritie to doe the thinges that hee hath in commission: hee taketh vppon him the name of the Prince as in way of borrowing, and saieth, I ordeine this, I appoint this, I commaunde this, I will haue this executed. And he that spea­keth 10 after that manner, meaneth not to dero­gate his masters authoritie. Euen so doe Gods seruauntes: for they knowe that hee hath or­deined them as his instrumentes, and imploy­eth them in his seruice, so as they doe nothing of themselues, their master is hee that ouer ru­leth them. That is the cause why Moses saieth, that hee hath giuen them their portion: yea ve­rily, not taking himselfe as another mortal man, but as one whom God had set in his own place,20 and which did all thinges in the name of God. And so yee see what wee haue to beare in minde.

It is a verie profitable doctrine for vs: for it extendeth further than so. And for proofe ther­of, if wee had not the same rule: what woulde become of the gouernement of the Church? Wherefore are wee baptised, [...]ph. 5.26. but to bee washed from all our spottes, that wee may bee pure and cleane before God, that wee may be members 30 of Iesus Christ, y^t we may be clothed w^t his righ­teousnes, & (to be short) that we may be renew­ed by the holy ghost? [...] Cor. 12.13 [...]al. 3.27. [...]om. 6.4. [...]ol. 2.12. & [...].1. Nowe, lyeth it in y^e mortall man that baptiseth vs, to giue vs al these things? No, if we consider him but as a man in his owne peculiar person. But sith it is Gods will that the ministers of his word should baptise in his name: baptisme must needs haue that vertue notwith­standing that it be deliuered vs by the hande of a man. And againe, as touching the Lords sup­per,40 we see howe our Lorde Iesus Christ doeth shew himselfe there to be the foode of our soules. [...]att. 26.26 Iohn 6.51 Nowe is there any creature that can make vs partakers of so great a benefite? No surely. But it is certeine that the supper is not a vaine thing: therefore when we come to receiue it, wee must consider that the [minister though he be a] man is not separated from Iesus Christ. And in the preaching of Gods worde wee see the like. [...]ke. 1.16. [...]. 79. It is saide that the ministers are sent to inlighten the 50 blinde, to deliuer prisoners, to forgiue sinnes, and to turne mens heartes. Howe so? for those are thinges that belong all onely vnto God. And in verie deede if a man shoulde goe about to be­reaue him of the least part of those thinges, it were an vtter defacing of his maiestie. For no­thing is more peculiar to him than the forgiuing of sinnes. Likewise doeth he reserue to himselfe the turning of mens heartes. Yet notwithstan­ding hee communicateth all those titles to such 60 as he hath ordeined to beare abrode his worde: [...]. [...]. 27. [...] 5.21. [...] 18.37. [...] 31.18. telling them that he separateth not himself from them, but rather that hee vseth them as his handes and instruments. And in this case men must not muse vpon the thing that they see, but they must lift vp their eyes aloft by faith. We see then what rule wee ought to drawe out of this text, where Moses saith that hee gaue the lande in possession. Namely that he treateth not of his owne person to vaunt himselfe: but onely shew­eth, that hee had put the tribes of Gad and Ru­ben, and the halfe tribe of Manasses, in possessi­on of those two kingdomes by Gods authoritie, according to the commission that he had giuen him.

Howbeit to the ende that the profitablenesse of this doctrine may bee the better knowen: let vs marke in one worde, that it expresseth vnto vs the power that is in Gods worde: namely that it is not a fleeting sounde, but that it hath speedy execution, accordingly as we see that when the Prophets threaten the citie Ierusalem,Ier. 4.5.16. and 32.2. they say they haue besieged it and beaten it down alrea­die. And howe is that? By dreames and visions. This should seeme to be a plaine mockerie. Yea, but in the ende it appeared, that it was not a rol­ling of their tongues onely, but that they should not haue had a greater meane or power to rase the Citie of Ierusalem, though they had had a great hoste of men. For by what meanes did the enemies bring it to passe? By vertue of the Pro­phesies. So on the contrarie parte, when they speake of making the people to prosper: their manner of speeche is, that all impedimentes are remooued,Esa. 37.33. and their enemies ouercome. And howe is that? Because Gods worde is vaine. So then, let vs vnderstande that it is greatlie to our profite, to bee tolde that when Gods ministers speake, they cast not foorth a fading sounde, but such a one as is matched with effecte: and therefore let vs bee edified thereby to our saluation. Sith wee knowe that the remission of sinnes is not preached vnto vs in vaine: it ought to assure vs. Come wee to a Sermon? Is Gods grace offered vs? Is it tolde vs that Iesus Christ hath made amendes for vs, to ridde vs out of the cursednesse wherein wee were? When wee bee certified of these thinges, it is all one as if they were put into our handes. Why so? For when GOD sendeth messengers to tell vs his will: hee matcheth such force therewithall, as that the effect is ioyned to the worde.

Likewise when hee threatneth vs, let vs as­sure our selues that vengeance is in a readinesse, as saith Sainct Paul.1. Cor. 10.6. Let vs not thinke it a sport and daliance when wee bee tolde of Gods curse and wrath against the despisers of the Gospell, and against the disobeyers of the same. Heere­by wee see with what reuerence wee ought to resort to Sermons. Also wee see in what ta­king all these heathenish sort are, which come to Sermons as it were in scorne of God, with such brutishnesse as euen little children are asha­med of them, insomuch that there is neither feare of God nor honestie in them. Let vs be well aduised to shunne such mens companies, and to abhorre them: assuring our selues that if wee learne not to mislike of them, wee shall be intangled with them by becomming like them. These (saye I) are the thinges which wee haue to remember, in that Moses went not to exalt [Page 94] himselfe to deface Gods glorie: but shewed that God wrought by him and by his meanes.

Furthermore, whereas hee saieth that the children of Manasses, that is to say the halfe tribe, together with the whole tribes of Ruben and Gad bounde themselues by the promise that is rehearsed in the booke of Numeri,Num. 32.27 to goe before the Lorde that is to say in his presence: it is well woorth the marking: for it serueth to ex­presse the better, with what loyaltie they went 10 to it. For if wee set not our eye vppon God: there will alwayes bee some feynednesse in our promi­ses, and in all our dealings, so as wee shall neuer goe to worke soundly and substantially. Wee knowe that naturally men are double harted, and that they paint and disguise their doings, insomuch that if it were possible for them, they woulde keepe no touch in any thing that they promise, longer than it were for their owne pro­fite, or at leastwise vnlesse they were driuen to it 20 for verie shame. To bee short, there wil bee no faithfulnesse in vs, except GOD ouerlooke vs, and wee looke vp to him in all our doings. And that is the cause why the men that were assigned their possession, did sweare to their brethren, euen in Gods presence, that GOD might bee a witnesse to punish their leaudnesse, if there were any guile, feyning, or treacherie at al in their case.

Hereby wee bee warned, that whenso­euer 30 wee make any bargaine or couenant: wee muste not onely haue ame to the partie with whome wee haue to doe: but wee must al­so as it were set GOD among vs, and keepe our faith and promise to him that wee haue bounde our selues, as though GOD watched vs at euerie steppe, and that wee coulde not so soone worke deceite towardes any man, but that by and by GOD woulde steppe before vs to withstande it. That is the thing which wee 40 haue to doe: but there are verie fewe of vs that thinke vppon it. For although the name of God bee called vppon, and solemne othes taken, and promises made autentically ynough, yea and that there bee order of Lawe to make vs feele his maiestie: yet doe most men shut their eyes, and in all the promises and othes that are made, [commonly] there is nothing sought but to deceiue one another. He that is suttle­lest and fullest of shiftes, is the handsommest 50 man: and such kinde of dealing is esteemed as a vertue. And why? For euerie man runnes gadding after his owne lustes and likings, yea & that in such wise, that they bee as blindfoldings to keepe vs from seeing God. Though wee thinke not vppon it nowe: yet will not God for­get any of our deceites, spytes, trecheries, and falshoodes which wee commit against men. For hee hath tolde vs, that when an othe is taken betweene man and man:Exo. 20.7. & Leuit. 19.12 & Deut. 23.21. & Ios. 9.19. & Matt. 5.33. his glorie is defaced 60 and himselfe openly mocked, if the promise be broken. Therefore let vs bee wel assured that he wil not put vp such wrong, & that although wee bee neuer so blinde, yet will not hee play the blinkarde on his side, but will note and marke euery whit of it to bring it to account. And so yee see what wee haue to marke heere for one point.

By way wee see, that none but such as make lawful couenāts can make thē as in Gods sight. For as many as doe lewdly linke themselues to­gether to helpe one another in naughtinesse, (as to confounde all right, to make wicked shiftes, to worke outrages, to oppresse men, or to main­taine themselues in their vnthriftinesse): as manie (I say) as conspyre after that fashion, are all faine to seeke lurkingholes: they are loth to shewe themselues to God or to come in his pre­sence: nay they must rather shrinke away from him, but they cannot. Yet notwithstanding, the wicked sort doe fall asleepe, when they make those shamefull and detestable confederacies of theirs: they bee faine to holde themselues there as it were in the darke, and to shunne Gods pre­sence as much as they can. So much the more then doth it stande vs on hande to remember this text, that in all our promises and in all our doings, wee may deale as in Gods sight, assu­ring our selues that hee is euer at hande to take notice of our couenaunts, and to beare wit­nesse of them, yea and to gouerne and direct all thinges aright, if wee proceede vprightly and soundely. And so yee see what wee haue to marke.

Nowe heere is yet moreouer a certaine vp­rightnesse to bee kept, whereof Moses speaketh when he commaundeth the Rubenytes and Ga­dytes to goe conquer the rest of the lande with their brethren, notwithstanding that they had their portion alreadie beyonde Iordan. Heereby wee be warned, first that if God haue vnyted vs in one bodie or corporation: one part of vs must not withdrawe our selues from the charges [ [...] the common weale,] as if wee woulde say, let vs exempt our selues, and let the rest shifte for themselues: but it behoueth euerie man to im­ploy himselfe to the benefite of the whole state, and that hee which coulde shift for himselfe a­lone, shoulde not forbeare to take part with his brethren, and to put vnder his shoulder (as they say) to beare a peece of the burthen. This might bee declared more fully: but a glaunce will serue our turne well ynough, and the chee­fest matter is, that wee must put it well in pra­ctise. Then let vs marke well, that if GOD haue knitte vs into one bodie,Rom. [...] wee must all doe the office of members, as we see howe the foote serueth the hande, the hande the eye, and euery other part imployeth it selfe according to his se­uerall propertie and power, so as all redoundeth to the benefite of the whole.

Likewise muste wee obserue the same right­full and reasonable order of dealing, when GOD hath set vs in one common weale. It was well knowen of the wretched Paynims, that there coulde bee no good ciuill order in the worlde, if euerie man were giuen to his owne profite.1. Co [...]. [...] If the hande shoulde separate it selfe and refuse to serue the rest of the bodie, and the rest of the members also: Yee see there woulde bee a good sort of pieces: but in the meane while they should all die and of necessity [Page 95] perish. In like case is it with men when they will needes draw backe from the communion of life, which they ought to obserue, and no man think vpon the common profite, but take it to be suffi­cient that hee can profite himselfe: for in the ende all must needes goe to hauocke. But this is chiefely to bee obserued in the spirituall go­uernement of the Church, [...]. Co. 1 [...].27 as Saint Paul shew­eth it vs.Rom. 12.5. For in the Church there is not one­ly 10 a resemblance of mans bodie, but the sonne of God is our heade in verie deede. It is of him that wee bee, and of him haue wee grace and power, in such portion and measure as it plea­seth him to bestowe vppon vs. Seeing it is so: let vs learne to maintaine peace and brotherli­nesse among vs. [...]ph. 4.7.16. And that wee may so doe: let euerie of vs yeelde himselfe to his neighbours, and let vs not be so wedded to our own peculiar aduantage, that we shoulde not take paine to pleasure all those with whome wee bee vnited.20 Neither let vs alledge, what haue I to doe with the bearing of such a burthen as shoulde bee too heauie for mee, and which I cannot well away with? Let vs beware that wee holde not backe after that sort, to maintaine our selues in ydle­nesse. For according to the abilitie that God gi­ueth vs, so doth hee binde vs to serue our neigh­bours therewith. And why? For wee be al mem­bers of one bodie: there needeth none other reason to moue vs than that. So then, to be short 30 wee cannot be of our Lord Iesus Christs flocke, vnlesse wee consider what he hath giuen vs, that wee may make the same profitable, and put it to the common edifying of the Church,Cor. 14.12 Eph. 4.12 as saieth Saint Paul.

As touching worldly conuersation, let vs liue in such wise with men, that as wee receiue good by them, so wee also on our side may looke to do good to them: so as there may be a mutuall an­swerablenesse on both sides. Nowe it is cer­taine 40 that none of vs can forbeare his neigh­bours. Let a man bee of as good abilitie as he can wish, and yet neuerthelesse he must stande in neede of other mens seruice in many thinges. Nowe, when hee knoweth that hee hath such neede and necessity of other mens helpe: should he drawe backe from his neighbours, or bee so nyce that hee will beare no burthen, but be loth to take any paine for the common weale? [It is no reason.] For if they that serue him should bee 50 at the same point, and bee as peeuish and proud as hee: must it not needes bee that all shoulde goe to wrecke? Yes: and therefore let vs learne, that in asmuch as euen in the Church wee haue this bonde of seruing our neighbours: it behoo­ueth likewise in respect of this present life and of all worldly affaires, to consider with our selues y^t in asmuch as God maketh others to do vs good, and to profite vs diuers wayes, so as wee be suc­cored by them: we also ought to render the like 60 againe on our side.

Now as concerning the people of Israels case, there was a speciall consideration in their con­quering of the land of Chanaan. Why so? For it was not promised seuerally to the tribe of Iu­da, or to the tribe of Beniamin, or to any of the other tribes alone: but generally to the whole ofspring of Abraham. Therefore it behoued this lande to bee conquered by them in com­mon, and that afterwarde lottes shoulde bee cast for it, as was done in the ende by Iosua. But nowe that God commaundeth vs to follow one common trace, wee must applie this example to our selues, and consider that the same rule which is set downe heere, is giuen to vs also. As howe? Doeth God commaunde, that we should but euerie man seuerally for himselfe resist Sa­than, and proceede more and more in the Go­spell? Is it not a common lesson? [Yes.] Seeing then that God calleth vs so one with another, and will haue all to agree in one accorde, like good melodie: it is not for vs to separate our selues any more a sunder. Wherfore let vs con­sider, that to aduaunce the kingdome of our Lorde Iesus Christ and the saluation of all his: to builde vp his Church, and to make his Go­spell to prosper and florish▪ euerie man must not onely worke alone by himselfe: but wee must al­so agree all in one, and drawe all by one lyne, and euery of vs streine himselfe to serue such as haue neede of his helpe. And so wee see, that all such as will needes builde so alone by them­selues, doe but worke confusion. Of which sort there are that thinke themselues very able men, and that they coulde worke wonders to their owne seeming, insomuch that they despise their neighbours, and woulde euen beare downe all other men before them to shew themselues va­liant fellowes, and that they doe a hundred fold more than all the rest. And what commeth of such pride, but ouerthrowe and confusion? Let vs marke well therefore, that wee shall neuer serue God by furthering of the gladtidings of our saluation: vnlesse we haue the said concord, that we be readie and wel disposed to helpe eue­rie man his neighbour, and that there bee one common easing one of another. Thus yee see what we haue to remember further vppon this streine.

Now in conclusion it is saide heere, that Moses incorageth Iosua to be of good cheere, and to go through with the thing which he himselfe might not do, that is to wit, to conuey the people ouer Iordan, and to conquer all the lande of Chanaan. But first of all hee setteth before him the victories that the people had had against Og king of Basan, and Sehon king of Hesebon. Thou hast seene (saith he) how the Lord hath dealt with these two kings. He saith not, As you haue done to these two kings, [but as the Lorde hath done]. For as hath bin de­clared, here is no flattering of men, nor no tick­ling of their eares: for they bee but too forwarde alreadie in taking more vpon them than be­longeth to them. Seeing then that men are so naturally giuen to selfeweening let vs vnder­stand that it is expedient for them to be meeke­ned, and to bee bereft of all their pride and lof­tinesse, to the intent they may knowe that they haue nothing of their owne. But this cannot bee done, without making them to vn­derstande, that whatsoeuer they haue, they are beholden to Gods meere grace for it. That is [Page 96] the cause why Moses saith expresly, Thou hast seene with thine eyes, what God hath done vnto these two kinges. As if he should say, If yee knowe not the power that God hath shewed you: of whom is it long? The matter is not darksome of it selfe, it is altogether visible and apparant. Therefore it must needes bee that your owne vnthankeful­nesse hindereth you, and that your malice blin­deth you. Seeing then that God hath made you to perceiue his goodnesse, euen as it were by 10 eyesight: bee you mindfull of it continually.

But let vs marke, that Moses in incouraging Iosua, doth not onely exhort the whole people to giue thankes vnto God, and to praise him for the benefites that they had receiued of him al­redie: but also harten them for the time to come, to the ende they should not doubt but that God woulde goe through with the thing hee had be­gonne. And the manner of his speech sheweth it sufficiently. Thou hast seene (saith he) howe thy 20 God hath succored & helped thee against those two kinges. As much shalt thou doe to all the kingdomes through which thou shalt passe. As if he should say, Yee haue seene trials enowe alreadie of Gods goodnesse: and therefore ye cannot distrust him, but you must bee too too vnthankfull. For he hath shewed you what his power is, it is not for a pang and away, hee hath shewed you that he is faith­full in all his promises. Nowe yee knowe what he hath promised to your fathers: therefore looke 30 you for the performance of the things towardes you, which your fathers hoped for, and bee yee constant in it. Think not that your God is weary of doing you good, or that in processe & length of time hee waxeth vnable to bring the things to passe which he hath begun: no: but reach out your trust to the vttermost, & assure your selues that hee wil likewise continue his goodnesse and power towards you. Thus see wee what Moses meant.40

Howbeit forasmuch as the incomberances were greate: hee saith expresly to the people, Be ye not afraid: and vnto Iosua, Feare not. Wher­in hee sheweth that wee must not measure Gods grace by our owne vnderstanding. For when thinges shall seeme to vs vnpossible: God will finde meanes to ouercome all thinges that are against him to the worldward, so as they shal not hinder him to bring al his matters to perfection, and to execute his determination.50

But to the intent to gather the summe of the doctrine that is contained in this texte: let vs marke howe it is not without cause, that Moses directeth his speech to Iosua. For albeit that the doctrine belong to the whole bodie of the peo­ple▪ yet was it meete that Iosua shoulde bee in­couraged, as heade and Capteine of the peo­ple: For it may happe that a people shall be well disposed: and yet marre all for want of good guiding, accordingly as wee see howe al things 60 goe to hauocke and to wracke, when the heades and gouernours are not such as they ought to be, yea euen although there appeare good dispo­sition in the people: insomuch that when things goe amisse, a man shall heare sighings and gro­nings, and euerie bodie seekes to goe the right way, so that if it lay in priuate mens powers to remedie disorders and vices, they woulde surely doe what they coulde. Two or three vnthriftes are ynough to trouble a whole common weale when they once set vppon it and the diuel driues them forward, if the gouernours set not stay in the matter. And therefore it is not for naught that Moses directeth his speech precisely to Io­sua. For (as I saide) it importeth so much the more, y^t such as are in publike authoritie should bee well disposed, that they may the better guide the whole bodie. But for asmuch as it shal­bee spoken of yet more at large hereafter: I doe but touch the thing briefely, to haue a short con­clusion of this text.

Furthermore whereas it is saide, That God which smote Sehon king of the Amorrhytes and Og king of Basan, will doe the like to all the kingdomes of the lande that he promised to Abraham: let vs marke (as I saide afore), that when God hath made vs to feele his gracious goodnesse: he will still giue vs courage for the time comming, to the ende wee may not doubt but hee will holde on conti­nually: And that as we haue founde the force of his power by experience heeretofore: so we may assure our selues of it to the ende: not doubting but that if wee doe as hee commaundeth vs, he will bring all our enterprises to good and happie issue, so long as they bee according to his will. For without that, wee shoulde become too vn­thankefull and churlish, burying his goodnesse towardes vs▪ [...]nd shutting our eyes, that wee might not see it. And if wee see such chaunges as may abash vs: let vs returne to that which I haue saide: that is to wit, that we must not mea­sure Gods power by the worldly meanes that trouble vs, neither must we stande scanning af­ter this sort, and saye, howe can that come to passe, how may that be possible? Let vs not put forth any such allegations: for wee must yeelde this praise vnto God, that although thinges be vnpossible to vs, although wee haue neuer so great daungers to passe, although thinges bee farre out of order as wee wote not where to be­come: yet will God prouide for them. Then let vs resort vnto God in that behalfe, acknowledg­ing such power in him, that although all our wits faile vs, yet wee put the matter into his hande, assuring our selues that hee can bring it to passe. That is the thing which we haue to marke here. And without that, what woulde become of our saluation? True it is that God hath shewed him­selfe heretofore to bee our guide and king, and therein wee haue the more cause to magnifie his grace. Neuerthelesse, when wee come to the point that we shoulde hope for Gods helpe, and that his succour shall not faile vs at our neede: wee must shut our eyes at all stoppes, and refer all thinges into his hande, waiting for the ac­complishment of his promises. Seeing he hath bound himselfe to vs of his owne free goodnesse: let vs put him in trust with the euentes of the thinges that seeme vnpossible vnto vs. And if we doe so, then may wee certainely thinke our selues safe against all the assaultes of Sathan and all his champions. And though they practise all [Page 97] that euer they can to ouerthrow vs: yet shal we not be as men discomfited and forlorn, but God will worke in such sort for vs, as wee shall not neede to feare but that he will bring our saluati­on to perfectnesse: and albeit that to our seeming it bee vnpossible to bee done, and that we can­not finde any way out by reason of the hinde­rances that let vs: yet will he alwayes make vs to ouercome them. Thus yee see how we ought to put this lesson in vre.10

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to doe them away, and to correct them immediatly that we may obteine forgiuenesse of them: and that for asmuch as wee cannot yeelde our selues so wholly to him, as hee might guide and gouerne vs according to his holy will: it may please him to ridde vs of all our wicked affections, and of all the lustes of our flesh, that wee may frame our selues vnto his righteousnesse, and in the meane while be borne withall in our infirmities, vntill he haue taken vs hence to himselfe. And so let vs all say, Almigh­tie God heauenly father, &c.

On Thursday the ix. of May. 1555. The xvij. Sermon, which is the third vpon the third Chapter.

[...]ut. 1.37. I Tolde you heretofore that Mo­ses made mention how God had 30 bereft him of the benefite and honour of entering into the land of promise, for the sinne of the people. Nowe he rehearseth the same matter againe, howbeit to another ende. For it was conuenient that the people should be done to vnderstande, that they shoulde not al­wayes haue such a leader. To the intent there­fore that the exhortations which Moses ma­keth, might be the better receiued, and the peo­ple 40 take the better heede to them: hee telleth them that he must leaue them, and that he shall not haue leaue to passe ouer Iordan. That is his meaning, wherof I shal speake more fully hereaf­ter. In the meane season, let vs see what he saith here. First of all he reherseth that he besought god, that he might enter into the promised lande. But hee had alredie had the sentence of condemnation, that hee might not goe. It shoulde seeme then that he resisteth God as much as in him lyeth,50 and that hee cannot finde in his heart to admit his saying. And in deede wee cannot vtterly ex­cuse him that hee did not amisse. For we cannot bee tickled with so small a desire contrarie to Gods will: but wee bee by and by blameworthie. But when wee be so bolde as to come vnto God, to make a request cleane contrarie to his will: then is the offence double. [...]. 21.22 11.24. [...]. 1.6. And why? For the foundation of all our prayers is faith. But there can bee no faith without Gods promise. Who so 60 then commeth to cast out his pangs, & desireth of God the thing that hee knoweth shall mislike him: doth he not passe his bounds? Doth he not goe cleane contrarie to that which the rule of praying will beare? Yes. Now, this was seene in Moses, and therefore it followeth that hee did a­misse. And indeede the aunswere sheweth it. For like as God was angrie with him before,Num. 20.12. be­cause he had not glorified him in the strife that the people moued for want of drinke: so is hee angrie with him nowe againe. Though we had none other witnesse, euen this ought to suffice vs, that God doeth expresly shutte the gate a­gainst him for the time to come, that he shoulde no more returne vnto him. Heereby wee bee done to vnderstande, that wee must bee earnest in repressing our desires, and in bridling them. For hardly is there any man to bee founde, that euer yeelded himselfe so pliable to obey God, as Moses was, Let vs seeke on all sides, [and yet shall we not finde one.] It is certaine that Mo- was an excellent mirrour of meekenesse, and such a one as had his minde vtterly brought downe, so as he sought not to followe any thing which was not commaunded him from aboue. And yet for all that, it appeareth that he coulde not so restraine and ouermaster himself, but that there was some excesse in his affections. If this befell to Moses who had beene accustomed to o­bey God in all pointes: howe shall we do which haue pro [...]ited so euill in that behalfe? So then, we see heere a deede which sheweth vs what the cheefe exercise and studie of Gods children is: namely to subdue their affections, that it may not befall them to desire any thing, but such as they knowe doeth please GOD. For that is the onely rule whereby to discerne good from bad. Marke that for one point.

Moreouer wee muste not staie vppon the outwarde apparance. If wee haue a desire to a thing, although the same seeme good and iust, yet must wee not thinke that it is therefore law­full. For if wee looke vppon Moses desire, e­uerie of vs will say it was holy. Yea and wee [Page 98] maruell howe it was so refused, considering that hee spake not so much for himselfe, as for the common profite of all the people. For his desire tended to none other ende, but that the peo­ple might haue beene the better stablished and confirmed in Gods grace. Hee sawe the vocati­on wherevnto hee had beene ordeined, to bee most excellent: hee had executed it alreadie by the space of fortie yeeres: hee sawe the har­dest was yet behinde: hee was acquainted with 10 the peoples vices: hee knewe the power of mind that was giuen vnto himselfe: hee was sure hee had purchased greate credite nowe long agoe: Loe heere the causes why hee wished to haue entred into the land. For being a man of sixe­score yeeres olde, hee was not wedded to this present life. And besides all this, wee knowe that inasmuch as hee had beene taken vp heereto­fore into the mountaine, and had tasted there of Gods glorie: he was not intangled with tran­sitorie 20 delightes, nor with any worldly thing. Yee see then that Moses had no respect to him­selfe, but woulde faine haue accomplished his office, in setting the people in possession of the heritage that had beene promised them, and by that meane haue stablished the seruice of God in the holy lande. Who woulde not say that this was a good desire, considering howe it tended to the glorifying of GOD, and to the procuring of the welfare of the whole people?30 Loe heere the two principall endes where vnto the whole life of man shoulde tende. And yet­notwithstanding, Moses did amisse. Why so? for hee resisted God. It ought to haue suffised him, when hee had once hearde that GOD woulde not bee serued by him in that case. Al­beit then that the desire that hee purposeth bee excellent in it selfe, and ame at a good and right­full ende: yet doeth it not faile to bee worthie of blame. The reason is, because hee submit­ted 40 not himselfe to God.

Nowe then, wee see the thing that I saide a­fore: that is to wit, that wee may nowe and then haue faire colours to desire this or that: but in so doing wee may goe too farre, yea and indeede wee shall not obtaine our requestes. Why so? For obedience must goe before: and without that wee cannot builde, but to our ruine and confusion. And it is a thing verie requisite. For men cannot bridle themselues 50 from being wise in their owne conceites: inso­much that if wee take a thing to bee good: wee cannot bee perswaded to the contrarie, GOD cannot winne so much at our handes as to gette the masterie of vs. So much the more then behoueth it vs to take paine to holde our selues wholly in awe, to the end we build not any thing which God alloweth not, but that wee alwayes haue that marke before our eyes, and rest wholly vppon it.60

Nowe if it bee so that the desires which of their owne nature are good, holie, and com­mendable, doe neuerthelesse become sinfull and blameworthie, when they aduaunce them­selues against God: what are they when wee co­uet euill thinges, and giue heade to our fleshly lustes? Wee see that the thing which GOD hath forbidden vs is euill, and yet notwithstan­ding wee take leaue to desire it: is this to bee ex­cused? Nowe then, to the intent wee may take profite by this doctrine, let vs marke that al­though our desires to see to, are as good as can bee: yet must wee absteine from them vnlesse God doe like of them. For at that ende muste wee beginne. And furthermore, that if wee ought to correct our desires, though there bee no likelihoode of euill in them: we ought much more to bee well aduised that wee cast not forth our bubbles when wee bee tempted to euill, and when wee be caried away to fleshly lustes. All that geere must bee killed starke deade, seeing it is not lawfull for vs euen to wi [...]h the thing that is good, except wee haue leaue of God. But we must then specially obserue this lesson, when wee goe about to pray: for as I haue saide alre­die, the foundation of all our prayers is faith: and what importeth that? Euen that we should heare God speake. If wee pray at all aduenture, doubting whether wee shall obtaine the thing that wee require or no:Iames. [...]. [...] ▪ it is but hypocrisie and it shall not boote vs at all, saith the holy scrip­ture. It standeth vs then in hande, to bee well assured when wee come before God, so as we be­leeue certainly that our praying is not in vaine, and that wee shall not bee disappointed of the thing that wee require. And that is the point where in the prayers of the Christians doe dif­ferre from the prayers of the infidelles. For the infidelles and vnbeleeuers may well flee vnto God, and craue this and that at his hande: but what for that? they bee euer wa­uering, and wote not whether they shall obteine or no. For they depende not vppon the promi­ses. But as for vs, wee must assure our selues of the loue of our God, & that he is much redier to graunt than wee bee to require, yea and that hee is so pitifull and hath such a respect of our miseries and necessities to relieue them, [...]sa. [...] that he euen preuenteth vs. Wee must bee throughly perswaded of this when wee pray. But how shall we knowe it? Wee must not beare our selues on hande that wee holde God bounde vnto vs, and that wee shall make him to graunt all our desires: for what a malapertnesse were that? And what an honouring of God were it, if eue­rie man shoulde say, I trowe God will do what­soeuer I list to commaunde him? But we must rest vppon his promises. Yee see then that faith is requisite in our prayers: that is to wit, that no man thrust forth himselfe vpon his owne heade, but that hauing the promise whereby God al­lureth vs vnto him, wee goe vnto him boldely, not doubting but that hee will keepe touch with vs. Seeing it is so: wee must note nowe that al our praiers are faultie, if they bee not ruled by the wil of God. For when wee presume to aske of him whatsoeuer comes in our heade, there is no promise for vs to trust vnto in going to it so with­out aduise. And therefore for asmuch as we passe our bounds, wee be neuer a whit furthered by it. Thus ye see that in praying we must alwayes cō ­sider what god permitteth vs, & what his will is y^t [Page 99] we shoulde aske of him: and that wee must euer haue this modestie and sobernesse with vs to aske counsaile of him, as though his spirit spake in vs, and indyted vnto vs the verie forme of our prayer.Matt. 6.9. And for that cause hath our Lorde Iesus Christ made as it were a summe of all the requestes which wee ought to make vnto God. For although wee bee not tyed to those words, to say hollowed bee the name of God, his king­dome 10 come, his will bee done, &c. yet must we referre all our desires, wishes and requestes to those sixe articles, which are conteyned in the praier that our Lord Iesus Christ hath giuen vn­to vs. And although the Fathers of olde time had not the same rule; yet were they alwayes gouerned by Gods spirite, to keepe them from wandering from the thinges that are taught vs at this day, so as all their prayers were confor­mable to the rule that our Lorde Iesus Christ hath giuen vs. Nowe then we see, that all such as 20 take leaue to pray what they list, doe not direct themselues to God as they ought to doe, and therefore are they likewise disappointed of their desires. And for the same cause is it, that I haue tolde you, that in all our prayers wee must be well aduised, that the thinges bee lawfull ac­cording to Gods worde. But nowe there are some thinges which God hath promised with­out exception, and those wee may demaunde without condition. Whensoeuer wee haue 30 offended him, (which thing wee neuer cease to doe) wee must resort to the remedie, praying God to forgiue vs our sinnes and to shewe vs mercie. God hath assured vs that hee is redie to doe it. And seeing he hath promised it, our com­ming to him to seeke fauour must not bee as though we wist not what woulde be the ende of our request: but wee must bee fully resolued that hee will shewe vs fauour indeede. Yet notwith­standing, if therewithall wee desire him to re­lease 40 his chastisementes: that is nowe another thing. For hee may well pardon our faultes, but yet in the meane while hee wil not cease to sub­due vs, vntill he perceiue that our vices are cor­rected. I meane not as the Papists doe, namely that God pardoneth the fault, and reteineth the punishment still, as they haue surmised, saying that when God forgiueth men their sinnes, hee ceaseth not in the meane while to execute his rigor vpon them as a iudge. It is nothing so. But 50 God chastiseth vs for our sinnes after hee hath forgiuen them, howbeit, not in way of pu­nishment, but to make vs looke better to our selues & to be warer hereafter, so as we become not so vnconstant as to returne to the selfe same fault againe. Then if God perceiuing vs to haue neede to be tamed, doe list to chastise vs: if wee require of him simply & without condition, that he should by and by withdraw his hand: that re­quest were out of square. For why? He perchāce 60 sendeth vs some sicknes or some other crosse, & hee knoweth that it is not ynough for vs to bee sicke a two or three dayes: and therefore the dis­ease must continue and increase, vntil wee bee throughly clensed of it. Therfore when we make any requests vnto God, he must haue the mode­rating of them. Why? For we know not his will: I knowe not what is meete for mee, neither hath God giuen me any promise of it: nowe must I in this case stay my selfe, and referre my selfe to God in praying to him, I must patiently waite for such issue as he shall thinke good, and I must yeelde my selfe as a prisoner wholly to his will, vtterly forsaking all mine owne affections. Now then we see that where wee be not sure of Gods will: wee must not warrant our selues any thing vppon our owne heades, but wee must goe to it with condition, that God shall doe to vs as hee listeth. And therewithall wee must pray him to make vs thinke wel of al his doings, and to deale so with vs as wee may agree there vnto: howbe­it, not as inforsed, but of our owne accorde. Thus yee see what we haue to remember vppon this example of Moses. Sith it is so: let vs beware that we pray not for any thing, which we knowe doth displease God and is condemned of him. As howe? If we should desire him that we might liue euer in this worlde: we knowe we be created to another ende, yea and we cannot be his chil­dren, but we must be as pilgrims in this world,He. 11.13.16 as saith the Apostle. Seeing it is so: he that shoulde desire to liue alwayes here, should renounce the kingdome of heauen, separate himself from god, and barre himselfe from all accesse vnto him. So then yee see heere a thing that were cleane contrarie to the manner of praying aright: as much is to be saide of all our sinfull lustes. Wee knowe what God hath forbidden vs: if we deale to the contrarie, is it not as if wee shoulde play the chafed bulles or wilde beastes? And suppose wee that such manner of praying prouoketh not Gods vengeance against vs? Is it not a heynous treason to him, seeing wee cannot deuise to a­buse his name more falsly? Therefore wee must alwayes looke wel about vs. Seeing the case stan­deth vppon the finding out of the will of our God: wee must (I say) be well aduised what he promiseth vs, & then shall we haue our requests graunted vs.

Yet notwithstanding wee haue to marke, that when Moses desired God that hee might goe ouer Iordan: hee did it not wilfully of purpose to disobey God. For hee had humbly receiued the condemnation that wee sawe, whereby GOD had banished him from entering into the lande [...] of promise: but as nowe we forgetteth himselfe, and this escapeth from him. When as wee see this, let vs marke that wee had neede to bee so much the more diligent in examining our owne wishes, to witte whether they bee conformable to Gods wil, and squared through­out by the rule of his worde or no. For wee may well proteste that our intent is to bee subiect to God, and wee may well say it with­out dissimulation: but yet in the meane time wee shall not cease to bee intangled in wande­ring imaginations, and our wittes shall vanish away. If Moses being a man wholly bent to obey GOD, were so farre ouerseene, as to confounde himselfe in his owne request: what shall wee doe? For wee haue a great sort of thicke and darke cloudes, which dimme our [Page 100] [...]ight that wee cannot see cleare. And there­fore let vs sharpen our wittes, that we may con­sider what is lawfull for vs to demaunde with godlinesse, and what liketh God according as hee shall haue declared it vnto vs. Thus yee see what wee haue to beare in minde. And if wee chaunce at any time to ouershoote our selues th [...]ough heate, and to require the thing which wee cannot tell whether wee shoulde ob­taine or no: let vs by and by correct it with this 10 addition, My God, thy will bee done. As for example, A man hath his childe or his wife sicke, or he is in some other perplexitie: Alas my God (saith hee), and hee casteth forth some vehement affection, ah my God, wilt not thou pittie mee? must I bee thus afflicted with extre­mitie? Well, when hee hath made this request, he must acknowledge that there is a fault in it. And let vs not excuse our selues by saying, As for me, I neuer meant to withstand God or his 20 will: but when wee once knowe the fault, let vs goe and adde this correction, Alas my God, in­deede such is my desire, that thou knowest to what end it is: but yet for all that, it becommeth me to yeelde thee thy principall seruice which thou preferrest before all others: that is to wit, obedience, so as I humble my self wholly in this case vnder thy hande. Euen so Lorde, dispose thou of mee and of all mine at thine owne plea­sure. Ye see then that in examining our requests,30 when we doubt whether God like of them or no: we must enter into this consideration, that God ought to ouerrule vs, that we may yeeld him his deserued honour, and all our affections bee so bridled, as he may haue the masterie of vs. That is the true manner of praying, if we intend to be hearde.

But by the way we must also marke the thing that is set downe heere. Moses to the intent to obtaine his request, saith, Lorde thou hast begun to 40 shewe thy seruant the highnesse of thy mightie hande. When Moses speaketh after that fashion, it is a kinde of protesting that his putting of himselfe forth to pray, is not for any seruice that he hath done to God: hee alledgeth not any such thing. No: but he protesteth that God had shewed him fauour alreadie, and therefore he desireth him to continue it still. And it is a point that wee ought to marke wel, namely that when we come vnto God, the best reason that wee can alledge 50 vnto him, to winne our requests at his hande, is to say, alas Lorde, wee be exceedingly bound vn­to thee alredie. If a mortall man haue done vs a good turne, wee may well bee ashamed to be al­wayes hanging vpon him: but it is not so towards God: For he neuer ceaseth to do vs good: neither can hee bee dreined drie in doing good, as crea­tures should. And yet notwithstanding, if wee should return three or foure times to a man that hath done vs good or pleasured vs, we might say:60 Sir, the goodnesse that you haue shewed mee heretofore, for the which I think myselfe great­ly boūd vnto you, maketh me bold to repaire vn­to you againe, euen to increase my dette to you the more. If wee might say so to mortall men: much more ought wee to say it vnto God, for vnto him wee can alledge no deserts, nor any thing else of our owne. Therefore wee muste followe that which is shewed vs heere, saying: Lorde, seeing thou hast begunne to do vs good, goe through with it. For God bindeth himselfe to vs in doing vs good: not that he is tyed to it of necessitie, we must not step to him with such lu­stinesse as though hee owed vs any thing: but after as we haue felt the experience of his good­nesse and grace towardes vs▪ wee may bee so much the more familiar with him. And that is the thing whereon wee must cast our eye: and it is also the thing wherein GOD is rightly glo­rified by vs. When I come vnto him and say, Ah Lorde, true it is that nothing I am, nor no­thing I can: I haue nothing in mee but vtter naughtinesse: neuerthelesse, forasmuch as I haue found thee bountiful to me heeretofore, & thou hast shewed thy selfe good to me so many ways: therefore doe I resort vnto thee still. Beholde, by my so doing, GOD (say I) is glorified, both for the time present and for the time to come. And it is not onely Moses that hath vsed this manner of praying: Wee see it was common among all the auncient fathers. Howe of­ten see wee it vsed in the Psalmes:Psal. 30▪ Gen. 32. [...] ▪ and wee see also that Iacob did the like. Lorde (saith hee) I am stuffed full of thy benefites: when I con­sider the good that thou hast done mee, I can­not but acknowledge that thou hast vsed won­derfull mercie towardes mee: and yet for all that, I am faine nowe to repayre to thee still. Wherefore let vs learne, that if Moses being a man of GOD, yea and such a one as had so excellent recorde of the holy Ghost, alled­ged not any desertes of his, ne vaunted of any worthinesse of his owne parte, in his pray­ing vnto GOD: much more ought wee to confesse that wee bee not worthie to open our lippes vnto him: and to stoope and to di­scharge our selues of all selfestimation when wee come vnto him, so as wee presume not vp­pon any thing that is in our selues. Marke that for one point.

But though wee bee vnworthie to pray: wee haue well wherewith to imbolden vs, by rea­son of the greate number of benefites that wee haue receiued at Gods hande. For his rea­ching out of his hande vnto vs, is not to doe vs good for one day, but to continue, and to giue vs accesse to resort to him againe to mor­rowe. In so much that when God hath once beene gracious to vs, thereby hee sheweth that hee woulde haue vs to come still to him, seeing hee hath shewed vs the way and opened vs the gate.

So then, let vs learne to call to minde the great number of benefites, whereby GOD hath vttered his loue towards vs, to streng­then our selues withall, that wee may take heart to warrant our selues by true faith, that hee will heere vs at our neede. And surely, as for them that minde not Gods benefites: they bee at their wittes ende when they come to the pinche. And the same is the verie cause why we be so colde in praying, and why we [Page 101] goe to it so vnlustily, not knowing whether wee shall obtaine aught or no, or whether our pray­ers shall bee in vaine and vnprofitable or no. Why so? For wee bethinke vs not of the pro­mises that GOD hath made vs, and (as yee would say) of the hansels which he hath giuen vs.Matt. 7.7. He hath assured vs oftentimes that wee shall neuer come vnto him amisse: and we thinke not vppon it at all. Our owne vnthankfulnesse ther­fore, is the let that wee haue not a true and 10 right trust in him, and that wee cannot repaire vnto him to say, Lorde, I doubt not but thou art mercifull to mee, and admittest mee alwaies vnto thee, but not for any worthinesse of mine. Neuerthelesse I beseeche thee remember the be­nefites that I haue receiued at thy hand: for it is vpon that trust that I come vnto thee: hoping that as thou hast shewed thy selfe gracious and bountifull to mee heretofore, so thou wilt con­tinue still vnto the ende. Thus ye see what wee 20 haue to remember in that Moses saieth, Lord thou hast begun to shewe thy seruaunt the highnesse of thy mightie arme.

Now Moses speaketh here expressely of Gods highnesse and greatnesse, and of the mightie power of his hand. As if he should say, that God had made him to feele an extraordinarie wor­king, and that the grace whereby hee was in­duced to pray vnto GOD, was a speciall one aboue that which euerie man feeleth. For God 30 had vttered an vnaccustomed maner of power, so as they wee no common thinges which he shewed vnto Moses. That then was y^e cause why he desired to bee brought into the lande of pro­mise. As if he had saide, My God, thou know­est that thou hast chosen mee, not as some other person among vs, but as an elect vessel: & there­fore forasmuch as thou hast vsed mee in thy ser­uice, nowe vouchsafe to bring me into the land. And herein wee see, that Moses desired this, not 40 so much for his owne sake, as for the whole peo­ples sakes, that all of them might haue fared the better by it. For it was a thing that might haue troubled y^e weaklings, to see the leader of y^e peo­ple die. Ye see they were a people that were o­uerbold, at leastwise in rashnesse: but yet when they should obey God, they were seene to be co­wardly ynough: and when Moses died, it was y­nough to haue made them vtterly vnweeldie, insomuch as it might haue caused great offence 50 among them. What meaneth this [might they haue saide?] The Lorde was determined to put vs in possession of the lande: and why doeth he nowe bereaue vs of him whom he had ordeined to bee our guide? Moses hath bene his lieuete­nant vnto this houre, and nowe he goeth away to die. It should seeme then that God had alte­red his minde, and intended not to goe through with the thing he had begun. Moses had an eye to all this. And therefore, if we looke no further,60 we see so much y^e more, that his desire was good and holy: but his fault was, that being condem­ned of God, whereas he ought to haue held him to it and not to haue gone any further to reply against it: he did it not.

Moreouer he addeth therewithall, What God is hee in heauen or earth, that hath done according to thy workes, and according to thy mightie power? This manner of speache to say, What God is he in hea­uen or earth, seemeth perchaunce to be fond. For is there any other GOD, than hee that had published his lawe by the hand of Moses? If hee alonely bee God, then is this comparison superfluous, yea and euen fonde, and to no purpose. But wee haue to note that in spea­king so, Moses meant not that there is a mul­titude of Gods, so as euerie of them wrought ac­cording to his owne abilitie and power, and that the GOD of Israel surmounted all the rest, and was mightier than they all: Moses had no such diuelish superstitiō in his head. For he knew well ynough y^t there is but onely one God, euen he that had reuealed himselfe to their father Abra­ham, the verie same which had shewed by his deedes, that he is y^t euerlasting & vnchangeable God: but he spake so as in respect of men. Al­though men do generally confesse that all good commeth of God: yet ceasse they not to forge i­dols after their owne fansie: insomuch y^t in sted of resorting to the true God that made heauen & earth, which reuealed himselfe to the fathers: they wander away after their own imaginations (as saith S. Paul,Rom. 1.21.) and fal to deuising of they wote not what. As soone as we conceiue any whit of the diuine Maiestie: by and by wee bee gad­ding after idols, and turne away from the liuing God. And thereupon came it that euerie nati­on had his God. If man had asked them, what intende ye to doe, yee wretched soules? [they woulde haue answered,] wee intende to serue God. But yet for all that, they worshipped idoles. And why? For they turned away from the simple essence of God, and worshipped the things which they had set vp in their owne dota­ges and foolish conceites. According whereunto, when any of thē had any welfare or prosperitie, they would say, God be praised, God hath done vs this good turne: but in the meane while they fathered all vpon their idols. If a mā had said to the Egyptians in the time of Moses, now sirs ye haue had a fruitefull yeere, yee haue gotten in good store of Corne and Wine, and whence comes all this? [They woulde haue answered,] it is GOD that hath helped vs. And yet not­withstanding they worshiped an Oxe, they wor­shipped bruite beastes, yea and euen Serpentes and the herbes of the earth. It was as brutish a kinde of dealing as might be. Although this peo­ple was sharpe witted and suttle aboue all o­thers: yet were they become so brutish, that they gaue ouer themselues to all the abomina­tions of the worlde. To bee shorte, when they had either peace, or health, or abundaunce of wealth: they woulde say God, God: the worde God ran trotting euerywhere: But in the meane while euerie man had a God by himselfe. Such a one was Baal Peor (of whom wee shall speake hereafter) which was the GOD of the Am­monites. Thus did Idolatrie reigne euery where, and euerie man had his Patrons and gods by himselfe. In consideration whereof Moses saith, Of a trueth Lorde, m [...]n abuse thy benefites, [Page 102] and when thou doest them good, (as in deede all proceedeth from thy hand:) they do vtterly for­get it, or marre it, or beelie it. For they beare themselues on hande that they receiue those things of their Gods, that is to say of their idols, which are but leasinges and dotages. And so are men vtterly ouerseene. But Lord, howsoeuer the world fareth, thou hast vttered such a power to­wardes vs, as all the Heathen must needes haue their mouthes stopped, so as they cannot saye,10 These are Gods that haue wrought as great mi­racles as the God of Israel. If thy deliuering of thy people bee compared with all the benefites which thou hast bestowed vpon men: it will ap­peare that thou art the souereigne God, & that thou hast shewed forth thy mightie arme in such wise, as all other Gods must needs be cast down. Thus ye see what Moseses meaning was.Deut. 10.17. & Psal. 50.1 & Esa. 45.21 And the Scripture speaketh often after that maner, as though it graunted men their errour. As if we 20 should say, put the case, or admit: not that it is so in deede, but to come by degrees, to the thing that is to be proued. As for example: if we haue to doe with some Papist: to the intent wee may teache him according to his rawenesse, wee will say: Go to, in praying vnto God, let the one side haue Iesus Christ for their aduocate, and let the other side haue the Virgin Marie with the rest of their Heesaints and Sheesaints: and let vs see which is the better. For when a man comes vn­to 30 God, and setteth Iesus Christ before him: he is assured by the holy scripture, that it is Christs office to bee the meane betweene God and him, and to make intercession for him. And so, hee that prayeth in the name of Iesus Christ, is tho­roughly sure that he goeth not to worke at all aduenture. But as for him that takes the Virgin Marie or any other patrone, he shall bee be­guiled when he thinkes himselfe most sure to be heard: for why, he hath no warrant. Now then,40 which is best? Wee speake after that maner to the Papistes, not that wee meane it is lawfull to haue patrones: for then should we abuse Gods name. It is said, that in praying wee must bring nothing of our owne head, but faith must be our foreleader, and it is as the key to open vs y^e gate. Neuerthelesse wee vse such maner of speache to the vnbeleeuing and ignorant sort, to draw them by little and little. So then, Moses maketh not comparison of the God of Israel, as though hee 50 had conceiued in his imagination that there was a swarme of Gods, and that euerie of them wrought according to his abilitie: No: he knew well ynough that there is but onely one God: but forasmuch as he sawe men ouershoote them selues in that behalfe: he saieth that although all other Nations imagine themselues to receiue benefites at the handes of their Gods: yet not­withstanding, the God of Israel had vttered him­selfe with such power, as he onely ought to bee 60 worshipped, and men might well vnderstande that none reigneth but onely he, and that the gouernment of heauen and earth belongeth to none but onely to him, and all men might see by the myracles which he had wrought, that all creatures are in his hande. That then was the meaning of Moses.

Let vs marke further, that when the fathers of olde time, did by reason hereof despise idols and all those that worshipped them:Psal. 115 [...] & Esa. 4 [...] & Deut. 34. & 3 [...] & Ier. 1 [...] God did shewe himselfe to them also, after a mightie fa­shion. Their saying is, where are the Gods that can doe like the God of Israel, which hath vtte­red such a mightie power? And in deede wee see no visible substaunce of God: but his will is to haue vs knowe him by his shewing of himselfe in his workes: that is the way that he will haue vs to conceiue him. Seeing then that God hath vttered his mightie power: It is our duetie to magnifie him and to worship him in such sorte, as wee defie all the idols that men haue forged to themselues, and laugh all the things to scorne that haue bene brought in by the worlde. For why, there is nothing but vanitie and leasing in them. But forasmuch as wee be not of sufficient capacitie to iudge of Gods workes, though they be present afore vs, ne can come right vnto him, except he guide vs thither by his worde: let vs learne to hold our selues to this doctrine. Ther­fore whensoeuer God maketh vs to perceiue his mightie power: let vs bethinke vs of our owne rudenesse and infirmitie, and by and by take his worde to vs, to exercise vs therein. And let vs not play the Paynims and wretched Infidels, who are harping vpon y^e word God with their mouth, and in the meane runne trotting vp and downe knowing not what God is in deede. Let vs then followe the infallible trueth. And seeing that God hath reuealed himselfe vnto vs, yea euen in such sort as wee can not be deceiued nor begui­led: let vs learne to stay thereupon, and to holde vs to it throughout. Let vs not bee so fond hea­ded, as not to profite our selues by the benefites that God bestoweth dayly vpon vs, and by the which he will be glorified: let all superstition and Idolatrie bee beaten downe, and let Gods trueth haue full scope: let all inuentions of men ceasse, and let the world know which is the liuing God. Thus ye see after what manner wee must pro­ceede: that is to wit, when wee once know God, wee must worship him, wee must goe to the per­fection, which is onely he, and whatsoeuer is set vp on the contrarie side against him, it must bee brought to naught. For it is not possible for vs to worship God as wee should doe: except wee put all things vnder foote, which men haue forged and imagined in their owne braine. Wherefore let vs learne to exalt him in such wise, as nothing may impeach or darken his preheminence. And forasmuch as wee knowe not of our selues howe wee should glorifie God to yeeld him his deser­ued honour: let vs take his worde for our guide, and fetch light at his trueth which is in the holy scripture, to the ende wee may knowe that there is none but onely God to whom we ought to re­sort, and that it is onely he to whom wee must yeeld all praise and thanksgiuing.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet­ter than wee haue done heretofore, that we may returne vnto him with true repentance: and that [Page 103] forasmuch as our nature is so corrupted, we may fight without ceassing against our owne desires, and holde them in such awe, as wee may seeke nothing at his hand but that which wee knowe that he alloweth and liketh off: not doubting but that in the meane while he will shewe him­selfe bountifull towardes vs in prouiding of all things for vs which are meete for vs and neces­sarie to our saluation, so as we may learne to sub­mit our selues to him, glorifying him, and giuing him thankes for all his benefites, in such wise as his bounteousnesse be not buried, but euery of vs acknowledge more and more howe much he is bound vnto him, and yeelde him praise for the same. That it may please him to graunt this grace, not onely to vs, but also, &c.

On Fryday the x. day of May. 1555. The xviij. Sermon which is the fourth vpon the third Chapter.

I Told you yesterday, how it was not any fleshly lust that moued Moses to desire to goe into the promised land, but a holy zeale, to the ende that y^e people might haue bene the better confirmed in the grace of God. And that it is so, a man may gather by this speache, where he desireth ex­pressely to see the good Mountaine and the Li­banus. For it is verie certaine, that Ierusalem & 10 the Countrie about it, were neither the best, nor the fairest nor the fruitfullest of all Iurie. There were other soyles, which were both richer and pleasanter also. And yet doeth Moses preferre Libanus and the good Mountaine before all the rest. And no doubt but he meaneth the Moun­taine Morea. Wee see then that he rested whol­ly vpon the thinges that were spirituall, bicause God had reuealed vnto him that the Temple should bee builded there, & that it was the place 20 which God had chosen to bee worshipped and called vpon there. That was the cause why he set all his minde vpon it. And therefore let vs marke, that Moses desired not to enter into that land, to fill his belly there, or to liue in delight and pleasure there: but onely to stirre vp him­selfe the more to knowe Gods grace, which he had tasted alreadie in spirit, and likewise to help the people by his example. Yet for all this, he is refused, howbeit not in such wise as if God had 30 vtterly reiected him: but as in respect that hee intended to chastise him by depriuing him of a temporall benefite. And thereby we be yet more confirmed in the thing that was treated of ye­sterday: that is to wit, that albeit our affections be not alwaies wicked, yet they shall not alwaies be graunted vs, when God intendeth to humble vs, For sometimes we may haue offended him: and he must be faine to cut vs off from his bene­fites. True it is that our saluation abydeth al­waies certaine: but as for our present state, it ap­paireth so farre as wee can see, insomuch that whereas God made vs to feele his fauour most abundantly and in verie large measure: we haue but a small peece of it. If this befell to Moses: let not vs thinke it straunge if God deale after the same maner with vs.

Nowe whereas Moses saieth That he was not heard: it is to be referred to this speciall sute of his. For God doeth neuer quite shake off his faithfull ones when they call vpon him, at least­wise generally: for he is alwayes mercifull to them,Matt. 7.7.9. and their praying to him is not in vaine. But yet for all that, he graunteth them not euery particular thing that they aske of him. It may so happe that a faithfull man, shall make some re­quest in his prayer vnto God, (yea, for as was said yesterday, there is not a harder thing than to bridle our selues in such sort, as wee passe not our boundes:) there may some such request (I say) slip from a faithfull man, as shall bee good in it selfe, and yet notwithstanding, God shall not vouchsafe to graunt it. Then is he not heard in that behalfe: but yet shall not his prayer bee vaine and vnprofitable. For though he obteine not in that point: yet ceasseth he not to bee in Gods fauour, neither doeth God faile to regarde his necessities. So then let vs note, that all the prayer of Moses was not reiected at Gods hand, as though he had obtained nothing at al of him: but onely as touching that point, wherein it be­houed him to haue deniall at Gods hand. That is the thing which he meant here.

But it is said expressely, That the Lord was an­grie with him for the peoples sake, Deut. 1.37. as we haue seene alreadie heretofore. Wherein he meaneth not [Page 104] altogether to iustifie himselfe: but he doeth it to the end that the people should finde their owne fault, and humble themselues vnto God. If Mo­ses had meant to vphold that he was not in any fault, nor blame worthie: he had couertly accu­sed God.Ezec. 18.20 For is it written, that he that sinneth shall beare his owne punishment. Then must it needes bee, that Moses was not cleare: or else that God did him wrong in punishing him for the peoples sake. But I haue declared hereto­fore,10 that he glorified not God as hee ought to haue done. In deede this appeareth not by the storie: for it should seeme there, that he did his duetie as well as could be wished: but only God is the competent iudge thereof. Although Mo­ses could not be condemned by his wordes, nor by any outward signe: it is ynough that God fin­deth fault with him, and auoweth that he yeel­ded him not his due honour. Ye see then that Moses was faultie: and that Gods banishing of 20 him out of the lande of promise, was for his of­fences sake, so as he coulde not say that he had not deserued such punishment.

Why then doeth he lay the blame vppon the people? As I saide afore, it is not to cleare him­selfe, but to make the people to knowe their own euill dealing: yea and also to consider, that see­ing Moses being so excellent a man, and a man chosen of God, did suffer such reproch and dis­honour: they themselues ought to be the more 30 cast downe. Thereby then the people is warned to thinke the better vppon their owne faulte. And in verie deede this offence of theirs was ve­rie grieuous and exceeding great. For we knowe that Moses had an earnest zeale to serue God, and that it was his whole seeking. Neuerthelesse the murmuring that rose among the people for want of water, was as a tempest to carie Moses away. Beholde, Moses is as a rocke, he is wholly setled in Gods seruice: and therefore it must 40 needes be that the peoples rising in vprore was with horrible violence, euen as if a rocke were shaken with some tempest. And so wee see that the people were vtterly destitute of all patience and as good as starke mad, and that it could not be but that the diuell possessed them, seeing that the fire of it did euen sindge Moses. Also this pu­nishment of his sheweth how great the peoples offence was. What had Moses done? For his owne part he desireth nothing but to liue & die 50 in glorifying God. And yet notwithstanding, God setteth a marke of infamie vpon him for all ages to see, in restraining him out of the promi­sed land. Sith it is so: what punishment doe the people deserue, which were the cause of the mis­chief and the chiefe authors thereof?

Nowe to apply this doctrine to our vse, let vs take good heede that we driue not others to doe amisse, least the whole blame light vppon our owne neckes. Not that our thrusting of any man 60 out of the way can quit him: for God will neuer­thelesse correct him for it: but howsoeuer the world goe, we shall be guiltie of al the sinnes that wee haue occasioned. This ought well to bridle vs, to the ende that no cause of stumbling pro­ceede from vs. And besides this, let vs consider that if God haue giuen vs gouernours that la­bour to discharge their dueties: if we vexe them in such sorte as they swarue or start aside from the right way: wee shall yeeld account of it be­fore God, and at the last his curse will light vpon our heades. Hereby all folkes are warned to liue simply & peaceably in obedience to their supe­riors, specially when they see them disposed to serue God: to the ende that they may take cou­rage, and continue & increase in goodnesse. And if we fall to raising of trouble and disorder: sure­ly if they that haue committed but halfe a fault be corrected, wee shall bee dubble punished, and answere for all the inconuenience, as of a trueth wee deserue well to bee charged with it be­fore God. Thus ye see what wee haue to marke vpon that speach, where Moses telleth the peo­ple againe, how it was for their sakes that y^e Lord was angrie with him.

Nowe let vs returne to the matter which wee beganne withall: that is to wit, that although GOD chastised Moses by bereauing him of a temporall benefite: yet was that no impeach­ment to his saluation. And so meaneth he by these woordes, Bee contented, and speake no more to mee of this matter. In saying bee contented: he doeth him to vnderstande that he hath where­with to content him, forasmuch as God is still mercifull to him, & acknowledgeth him for one of his, and taketh him still as of his housholde, & casteth him not out of his kingdome. Seeing that all these thinges abide vnto him still: hee sheweth him that he ought to rest without gree­uing of himselfe ouermuch. And it is a very nota­ble and profitable point: namely, that we ought not to be too sorrowful and grieued out of mea­sure, so long as GOD bereaue vs not of the substaunce of our saluation. Wee heare what answere Saint Paule had,2. [...] when he was afflicted, yea and euen buffeted by Satan, and God had cast him downe in such sorte, that he was as one at the point to bee troden vnder foote. Now he besought God to be deliuered from such temp­tations: but answere is made him at Gods hand, Let my grace suffice thee. GOD telleth him hee will assist him, but as for the comberance, he must beare it still. Therefore let vs learne to put a difference betweene the thinges that are of the substaunce of our saluation, and the appurtenances which are in deede the tokens of Gods loue and goodnesse, but yet may bee for­borne of vs whēsoeuer God thinketh good, whe­ther it be to chastise vs, or to trie our patience, or to any other purpose, that he deale so with vs. As for example: the things y^t are of the substance of our saluation are these: that God forgiue vs our sinnes, that he keepe vs vnder his protection, y^t he dwell in vs by his holy spirit, y^t the light which he hath giuen vs by his Gospel be not quēched, & that we may take him for our father, to cal vp­pon him and to flee to him for refuge. So then, the substaunce of our saluation, is y^t the seede of faith abide continually in vs, that God guide & gouerne vs by his holy spirit, and that he make vs feele his goodnesse, so as wee rest therevpon. But yet for all this, many temptations may befal [Page 105] vs, yea euen such as my pluck vs back from cal­ling vpon God. Not that they can shut vs quite out from him: but yet they may so comber vs, as wee shal not be able to resorte to God so free­ly as wee woulde. Againe, wee shall be tossed with many sorrowes and many hartbytings. On the one side wee shall haue sickenesse, and on the other side pouertie: besides these, men shall doe vs wrong, and diuers other inconueniences, and to be shorte, wee shall in effecte doe nothing 10 but pyne and languishe. In deede if God delt so mildely with vs, as wee might alwayes haue our mouthes open to prayse him, so as there were nothing but myrth and ease in our lyfe: wee should perceiue his loue the more playnely. But yet in the meane while, although wee be affli­cted, although wee haue much anguishe and griefe: yet doth the substance of our saluation continue still. What is to be done in this case? Let it content vs that GOD is our father. Al­though 20 he handle vs not as wee woulde wishe, but rather cleane contrariwise: so as in steade of sweetenesse, wee finde bitternesse, and hee graunteth not our requestes at the first choppe, but hideth himselfe from vs in our afflictions, as if hee had forsaken vs, and giueth vs not meate and drinke at our pleasure: [finally] when all thinges faile vs: yet let it suffice vs that wee haue stil the warrant of our adoptiō, & that God ceaseth not to take vs and auow vs for his chil­dren.30 These (say I) are the thinges wherewith we must content our selues, in such wise as all thinges else must bee borne patiently by vs. And that is it which wee haue to marke vppon these wordes where GOD sayth to Moses, bee con­tented.

But the vnbeleeuers haue not this preroga­tiue: God shaketh them off quite, if they cry he giueth deafe eare to them, neither saith hee to them for their comfort, bee contented: but hee 40 letteth them chawe vppon the bridle, so as they bee in horrible vnquietnesse and vexation, and haue not wherewith to asswage their sorrowe. For they beleeue not that God beareth them a fatherly good will, nor that hee receiueth them into his fauour. So, now wee see more clearely the thing that I touched briefly before: that is to wit, that Gods refusing of the faithfull, is not an vtter reiecting of their prayers, as though their calling vppon him had not booted them 50 at all: but hee graunteth them generally that which is good for their saluation. And as for in the rest, he cutteth them out their morsels, so as hee graunteth them not whatsoeuer they wishe, neither were it for their welfare that hee shoulde so doe.

Therefore must wee beare this lesson so in minde, as wee may bee able to put it in vre: that is to wit, that if wee obteine not all that euer wee faine would at Gods hand: but 60 that when we resort vnto him, he suffreth vs to linger stil in our miseries & easeth vs not of our troubles at the first, so as we dragge our winges after vs as they say: we must bethinke vs of this, that wee must be contented. And why? for it is good reason that wee should yeelde to the good pleasure of our God, seeing hee reserueth this inestimable benefite and priuiledge to vs, that wee be still mustered in the aray of his chil­dren.

And besides this, let vs assure our selues that God furthereth our soules health, in refusing to graunt vs the thinges that he knoweth to be vn­meete for vs. Wee see that diuers times hee granted y^e disobedient their desires:Num. 11.18. but that was not to their benefite. It had bin much better for them to haue gone without them, and that God had sayd them flat nay of them. Contrariwise, when hee denyeth our requestes, and maketh vs to perceiue that it is not reason that our lustes shoulde raunge vnbrideled, and wee haue all that our fancie runnes vppon: his making of vs to perceiue all this, is to our benefite. As for example, if a childe haue a fickle head, (as com­monly all children lacke discretion) and desire his father some fond or euill thing: if his father let him haue his swindge lyke a goose: hee put­teth the halter about his neck, by cockering of him too much. But if hee shewe him a grim looke, and make him perceiue that he is a light­headed boy, without wit or discretion: his child will be the better for it afterward, and this cor­rection whereby his foolishe appetite is repres­sed, wil do him good. Euen so doth God towards vs: for hee knoweth it is much better for vs to haue our lustes subdewed, than to giue them too much libertie. And that is y^e cause why he did so precisely deny Moses request.

Wee knowe that if euer man obteined fauor in Gods sight, it was Moses inespecially aboue all other.Exod. 33.11 For God did him the honor to shewe himselfe familiarly vnto him face to face, as a friend doth to his companion: for so doth the scripture itselfe report: and yet yee see his re­quest was refused: [for it was sayd vnto him,] Speake no more to mee of this matter. Hee doth [as it were] threaten him. Now if Moses were thus dealt with: let vs vnderstand that wee ought not to take it too much to hart, if God deale roughly with vs nowadayes, and make no haste to succour vs, but rather that to our seeming the miserie increaseth dubble, after wee haue pray­ed vnto him. Let vs not thinke the matter strāge: for it shall turne to our benefite. To be short, let vs learne to beare all temporall corrections pa­tiently which God sendeth vnto vs. Although our condition waxe woorse and woorse to the worldward, although wee haue a heauy burthen to beare, although wee haue many harde and grieuous thinges to indure: yet notwithstan­ding wee must come to this poynt, that foras­much as they bee but temporall chastisements, wee may well holde our selues quiet, for our saluatiō abideth stil vnappayred. And although wee obteine not some thing which wee aske: yet must wee not thinke our selues vtterly barred from it, vntil our Lord shewe vs by some euident signe. As how? When a man is in trouble, he repayreth vnto God, and craueth mercie, and yet he findeth no reliefe, but in sted of easement he findeth himself tormēted dubble. All y^t he gaineth by his calling vpon God, is that [Page 106] his miserie is increased. But yet for all this hee must not be discouraged, but continue still in praying vnto God. And therewithall wee must consider thus: God knoweth to what end hee doth it. And his delaying to grant vs our request, is to shewe vs that although hee suffer vs to lan­guish in our aduersities: yet doth he not forget vs nor disdayne to be our father still, but onely teacheth vs to obey him and to bee subiect to him. After that manner then must wee behaue 10 our selues in praying. When it shall seeme that wee haue lost our time in calling vpon God: yet must wee still come backe to this comforte, say­ing: No, God sheweth mee that it is not meete for mee to aske whatsoeuer I thinke good, but that I must come and put my selfe into his hands with all humblenesse, to receiue what hee thinks good, and to holde all my desires in obedience vnto him. Seeing that hee sheweth mee this, it behoueth me to frame my selfe thereunto, and 20 to take that to bee best for mee which hee shall vouchsafe to send mee. Thus ye see what wee haue to remember in the text where God tel­leth Moses that hee wil not haue him to speake any more of his going into the lande of Cha­naan.

But yet for all that, he shewed him the land a farre off. And no doubt but that the sight of Moses reached beyond the ordinarie sight of na­ture, and beyond all that hee coulde conceiue 30 within kenning.Deut. 34.7. True it is that in the end of this booke it is said, that euen in his old age, although hee was then sixescore yeeres olde, yet his sen­ses were not appaired, but continued stil in their full strength. Neuerthelesse, when as it is sayd, that he extended his sight so far, as that he could view al the countryes of the lande of Chanaan: [it is euident] that God gaue him sight aboue the power of nature. And all this tended to this ende, that Moses might bee assured, that 40 Gods deliuering of the people was not to the ende to leaue them in the midway, or to leaue his promise vnperformed which hee had made to his seruaunt Abraham. And his assuring of Moses thereof, was not onely for Moses owne sake, but also for all the peoples sake, to incou­rage the weaker sorte, that they might take hart to enter the more boldely into the possession of their inheritance after his decease, not doub­ting but that God would still reache them his 50 mighty hand. That was the cause why this great sight was giuen to Moses. And wee must not maruell that God shewed him the land of Chanaan after that sort: seeing he had alreadie reueiled mount Sion & Morea vnto him in spi­rite. Moses then was confirmed by all meanes, not for himselfe onely, but chiefely for the e­difying of the people. Here by the way wee bee taught, to receiue such taste of his grace as hee giueth vs, though wee haue but some little fee­ling 60 of it, and inioy it not yet to the full. Moses standing vppon the toppe of the mountaine, saw the land a far off: it behoueth him to stay there, and to thāke God for that sight. Lykewise some­time God will make vs to feele his grace very slenderly, at leastwise in respecte of our desire: for we would fayne haue our fill of it, wee would haue him to giue it vs more plainely: but that would not bee good for vs. Why? Sometimes wee might not call vppon him: but all thinges ought to be submitted to his will. Yet notwith­standing, wee may chaunce to see some little sparke of Gods grace a farre of, or else perhaps hee will make vs to feele it: but that shall bee so slenderly, as it shal seeme that his intent was but to prouoke our appetite, and to whette our wit, and not to content vs.

But yet must wee bee contented to receiue whatsoeuer hee giueth vs. Although our fleshe woulde cary vs further: yet must wee restraine our selues as prisoners, and in so doing followe the example of Moses. For if Moses had bin lyke to such as are impatient and fall to stryuing against God: hee would haue held skorne to go vp into the mountaine. It is to much purpose (would hee haue sayde) for mee to goe breake my shinnes in climbing vp this hil, to goe see the mooneshine in the water. I can forbeare such a sight. After that fashion would they deale, which are not yet come to such meekenesse, as to bee as lambes and sheepe. But Moses shew­ed well, that notwithstanding that he was the shepheard of the people, yet was hee also a very sheepe in deede, so as GOD might guide and gouerne him as hee listed. When hee sayd to him, get thee vp into the hill: hee knewe hee should haue no more but a sight of the land, and that the same sight should be a renewing of his griefe, so as hee should sigh at it and might say, Alas I am banished from the possession of this good land, which I see before my face: my de­sire is but to make a steppe ouer this Iordan, and I am forbidden it. He knewe this. Yet not­withstanding forasmuch as God had commaun­ded him, hee receiued his grace, yea and hee receiued it with such affection, as hee replyed not to the contrary. Not that hee coulde not haue founde in his hart to haue had it otherwise: but for that hee did thrust his owne will vnder foote, to the ende that GOD might haue the whole maisterie of him. Therefore let vs learne to bee meeke. When our Lord is so minded to bring vs vnder awe, and graunteth not the thinges that wee coulde lyke of: let not vs on our side refuse or disdeine the small taste of his grace which hee giueth vs, waiting till hee giue vs a larger discouerie and fruition thereof. For in this worlde wee must bee exercised after that maner: and we must apply al our indeuer there­vnto. Insomuch that if GOD giue vs not such knowledge of his grace as wee may holde it (as yee would say) in our handes: or as wee may haue our fill of it: or as wee may triumph in it: yet must wee call vppon him still. And if he giue it vs droppe by droppe, and therewithall wee haue store of griefe and sorrowes, [so as we might say,] what will become of this? why doth not GOD admitte me more familarly vnto him? Why doth hee not inriche mee with his goods? why doth hee not bestowe his bene­fites vppon mee in greater measure? when wee bee in such case, wee must come to this poynt, [Page 107] [that wee may say,] hee dealeth no worse with mee than he delt with Moses. So then let vs pa­tiently accept this maner of Gods dealing, which he vseth to humble vs: and in the meane season let vs not forbeare to hope further. For if wee perceiue not out of hand whither wee tend: let it suffice vs that God sheweth vs a farre off, the good which hee hath prepared for vs. And if wee haue not the fruition of it in this world: let vs be contented that he hath layd it vp for vs in 10 heauen, and that it can not faile vs there: as in very deede the land of Chanaan was vnto Mo­ses as a signe and sacrament of the kingdome of heauen: and yet hee did but see it a farre off. Neuerthelesse, howsoeuer the case stoode with him, hee had still a warrant that God woulde not bereaue him of his inheritaunce in heauen. That was the poynt that hee rested on: and so must wee doe too.

Hee addeth that he must instruct, strengthen,20 and incourage Iosua, for it is hee that must leade the people of Israell. Hereby the obedientnesse of Moses is yet better warranted vnto vs. For how many are there to bee seene, which woulde bee loth to imploy themselues in dooing the thinges that God commaundeth them, vnlesse GOD gaue them the honor as well as the charge? But Moses resigneth the honor and dignitie that hee had receiued: God putteth him out of office.30 Hee should haue bin the leader of the people, to bring them into the land of Chanaan, and ye see hee is deposed from his office with dishonor and shame. Now had hee bin as one of these worldlings which know not what it is to giue o­uer themselues playnely vnto God: or had hee bin as a nomber are, who being caryed away with ambition and vainglory, wil alwayes needs be had in estimation: hee woulde neuer haue yeelded to doe any thing to Iosua. But behold,40 God telleth him here, thou must resigne thy state to Iosua, and thou must instruct him, to the end hee may bee set in thy place: and knowe thou that hee is worthie to bee my lieuetenaunt, to leade my people into the possession of their inheritaunce. Sith wee see that Moses was rea­dy hereuppon to giue ouer his authoritie, so as God should bereaue him thereof, and yet hee himselfe not onely bare no grudge to Iosua his seruaunt when hee sawe him exalted in his 50 roome: but also instructed him, and sought to surrender his owne gratious giftes vnto him, as if hee should haue plucked al the good out of his owne hart, to haue sayd vnto Iosua, take here that which belongeth vnto thee, to the intent that all may redound to the welfare of the peo­ple, and I hencefoorth become as a poore naked man: sith wee see (say I) that Moses was at that poynt: haue wee not an euident proofe that hee regarded not himselfe? and that hee sought not 60 any thing else but that God might be gloryfied? and that when hee had finished his course, the people might still haue a faithful man to guide and gouerne them: Specially seeing that euen in his lyfetime, when hee sawe God [...] grace flo­rishe and increase in a meane person which was set in preheminence ouer him, he not onely en­uied him not, but also was willing to helpe & fur­ther him, that hee might be able to execute his charge when hee were succeeded in his place? This verily is written in commendation of Mo­ses: but it serueth also for our instruction, to the ende wee may learne to submit our selues to our God: that whensoeuer he listeth to exalt others in our place, wee may be glad of it, wishing that the same may redound to the benefite of y^e peo­ple, and indeuoring to helpe those whome God hath chosen and elected, so as hee may alwayes reigne & gouerne, and that whensoeuer it plea­seth him to exalt men, it may suffice vs that hee be gloryfied in them, and none of vs be selfewil­led in that behalfe, but all in generall seeke the maintenaunce of the whole body of the Church in her state, and the benefite, welfare and prof­peritie of the same. Thus yee see what wee haue to remember vppon this text.

Furthermore let vs mark also, that whereas Moses is commaunded to strēgthen Iosua: there­in God sheweth vs the effectuall woorking and force of his worde. The incouraging of a man, specially to so excellent a worke, is no small matter. And by what meane is that done? By good teaching, and by holy exhortations. Thus are there two thinges to be noted in effect. The one is y^t such as are set in authoritie haue neede to be instructed and strēgthened, that they may be able to doe their duetie. The second is, that Gods word hath this vse and propertie to frame those which els should be vnmeete, and to strēg­then them when they be weake: and to be short, to make them fit in all poyntes to execute their office, and whatsoeuer is appoynted them by God.

Therefore let them that are called to a­ny charge or authoritie looke wel to themselues. For they be not abler men than Iosua was, who had done a notable act already now forty yeeres agoe, in outstanding the rebellion of the whole peeple, notwitstanding y^t they would haue stoned him, and that he sawe so great, and (as ye would say) so infinite a multitude against him, which was not of an hundred men, neither of rascalles, or of no estimation, but there were moe than sixe hundred thowsand men that did set themselues against him: and yet for all y^t he bare out the brunt, with inuincible constan­cie, and maintained Gods quarell. Iosua had done this deede fortie yeeres afore: andy yet not­withstanding he is faine to be incouraged stil, he is faine to receiue newe instruction, hee is faine to be confirmed yet better and better. Now thē, what shall those do which are as sillie beastes, & can doe nothing? If a man examine them tho­rowly, although there bee some good seede of vertue in them, alas, they come farre shorte of the perfection that was in Iosua. Then if they cannot finde in their hartes to be taught, and to be strengthened that they may the better serue God: are they not worthie to be put to reproch, so as they may not discerne what vpright­nesse and Iustice meane, but commit so grosse crymes as euen little children may laugh them to skorne, and all the worlde bee [Page 108] ashamed of them? Thus much concerning the first poynt.

Wherfore let them y^t are called to any charge, whether it be to y^e ministring of Gods word, or to the executing of Iustice as touching earthly go­uernment,Deut. 17.1. or to be maisters or fathers: let them all (euery one in his owne vocation) vnderstand, that they haue neede to bee instructed, or else that they cannot furnishe out the place to per­forme their duetie. Let that serue for one poynt.10 Now were this well obserued: wee should not see so many skorneful persons as there are. For vn­der color that a man is aduaunced to some au­thoritie, he may no more be spoken to: for hee cannot bee but wise ynough, seeing he is in au­thoritie. But it is cleane contrary, as we see here, and as God hath also well shewed, in that hee hath giuen Kings a speciall commaundement to haue the bookes of his lawe about them, as wee shall see in due place hereafter.20

And now must we also note the second point, which hath bin touched already: that is to wit, that if we purpose to be wel taught, if we purpose to bee confirmed, if wee purpose to be wholy dis­posed to doe the things that our dutie requireth: we must repaire to Gods schoole. For hee hath giuen the power and efficacie to his worde, not onely to teach vs to knowe what is good, and to giue vs wisedome and skill: but also to make vs strong to goe through with our affaires as wee 30 ought to doe, so as we be able to withstand all e­uill, and to ouercome all the stoppes and lettes which the diuill shall thrust in our way. To bee short, to the end wee may bee able to compasse all thinges well, and to goe through with the thinges that God commaundeth vs: let vs bee ready to harken vnto God, and be willing to re­ceiue instruction by his worde. And it is certain, that if wee haue that, it will neuer faile vs, for it is a good scholemaister. But (as I said) it is good 40 reason that men should continue in their beast­lynesse, and that GOD should discouer their shame, when they will not submit themselues to him, but are so stately that they thinke it a needelesse thing to be taught, because they be no young children any more. Alas, that is euen the very cause why god withdraweth his blessing from them. But contrarywise, let vs doe as Io­sua did. If God bee so gracious vnto vs as to teach vs: let vs bee ready to receiue instruction,50 and then shall we be inuincible. Albeit that Sa­tan doe practise all that euer he can against vs: and albeit that the wicked bee as barres to stop vs, so as by all lykelyhoode wee can not set foreward one step, no nor stirre one finger: yet shall wee bee strengthened by the power of God, so wee followe the order that is shewed vs here.

Now for a conclusion, it is sayd of Moses and the people, that they abode in the valley ouer against the Temple of Pheor. For Bethpheor is as much to 60 say, as the house of y^e Idole Pheor: and the word House is put for a Temple. This is not set downe for nought: for it was Gods will to ad this as the vpshot of condemnation vnto Moses, that hee was fain to haue the Temple of an Idol continu­ally before his eyes, He was chosen to leade the people of Israell into the land of Chanaan. And it is certaine that hee himselfe murmured not a­gainst God, ne letted the people from comming there: but yet for all that, when it came to the poynt that hee should haue made the water to come out of the rocke, he went not to it chere­fully, but was (as yee would say) ouergreeued in his minde, so as he gaue not glory vnto God, By meanes wherof whereas Gods seruice should haue bin set vp in the lande, and whereas there should haue bin such a melodie in calling vppon his name, as al superstitions should haue bin roo­ted out, and as all the thinges that had bin shew­ed him in the mountaine should haue bin put in practise, that Gods maiestie might haue bin seene shining in the middest of the poeple: in stead of hauing so goodly and (as ye would say) angelicall order: he is faine to tary hard by a temple of Idols, he is faine to see himselfe as it were defiled with it, he is driuen to beholde the abhominations that were dayly committed by the heathen as it were in despite of God, he is driuen to see the true religion ouerthrowen: and this could not bee but a great hartbreaking to him, and worke a terrible vexation in his minde. Now vppon this example wee haue to gather, how it is not for naught that our Lorde causeth vs to see thinges that ought to offend vs and to cast vs into great heauiness. And why? For we be not worthie to see his seruice throughly in good order, and to see his religion purely and soundely obserued, so as he might bee worship­ped with one common consent throughout all the world. We bee not worthie to inioy such a benefite. For the full perfection of all felicitie that wee can haue in this world, is that GOD be serued and honored, and that in such wise, as all superstitions, al abuses, and all other things that may corrupt his seruice, bee layde downe. But for examples sake, wee see at this day how God mingleth many of his faithful ones among the Papistes, where they be faine to behold ab­hominations dayly with their eyes, and are held in so strait bondage, as they dare not open their mouthes to speake against them. They see Gods temples turned into no better than bro­thelhouses, and fraughted with so fowle and fil­thie baggage, that it were much better that Temples or Churches were neuer spoken of, than to haue such as are in the popedom. But yet this are y^e poore faithful ones driuen to behold. And why? For they be not worthie to see such reformation as they desire, God intendeth to humble them, and hee knoweth to what ende. And least wee should perke vp aboue other men to say, heere is no corruption: alas, what are we? Though there be not open Idolatrie among vs. is there not a horrible cōtempt of God by swea­ring, and a rebelling against his worde? Is there not such a beastlynesse to bee seene in a great nomber, as it were much better for them to be­come Turkes and Heathen men, than to pre­tend the name of Christianitie which they abuse so shamefully? Are they not seene to bee mani­fest despisers of God, and to bewray themselues in such sorte, as euen little children may dis­cerne [Page 109] it? Now then sith wee see such corrup­tions among vs: let vs vnderstand that they bee the rewards of our sins. And therfore let vs be­waile our case, assuring our selues that Gods suf­fering of such minglemangle among vs, is to make vs perceiue that wee deserue well to be so intangled. Yea, which woorse is, wee see this come to passe, euen where the Gospel was pure­ly preached. Is not the hellish corruption of the Interim returned againe? Doth not the worlde 10 see how idolatrie is set vp againe by it? And think wee that this is happened without Gods iust pu­nishment? Now therefore let vs looke well to it, that lyke as it was Gods wil to humble his seruant Moses and al the people, by facing them with the temple of a cursed idoll: so lykewise nowadayes, sith wee see so great corruptions, sith wee see religion disguysed, sith wee see on the one side idolatrie, and on the other side lose­nesse and occasion of stumbling: let vs vnder­stand 20 that all this commeth through Gods iust vengeance, by reason of our sinnes. Wherefore let vs humble our selues and mourne, vntill it please God to set al thinges againe in such order and plight, as wee may all call vppon him with one common accord, forasmuch as the same is the ende whereunto hee hath set vs together, and for the which hee hath redeemed vs so deerely with the bloud of his sonne.

Now let vs kneele downe in the presence of our good God with acknowledgement of our sinnes, praying him to mortify them more and more, that wee may learne to be so subdued, as our whole seeking may be to obey him, and to glorify him in all thinges that hee listeth to doe, and that in the meane while we may not be wed­ded to our owne affections and fleshly lustes, but that although wee haue neuer so many incom­berances in this world, & neuer so many meanes to turne vs from the right way: yet notwithstan­ding wee may goe through with the course of his calling, vntill hee haue deliuered vs from all Satans trappes, and from all thinges that hee setteth afore vs to make vs turne head, and to hinder vs from going forewarde to our saluati­on, euen till wee bee come thither. That it may please him to graunt this grace, not onely to vs but also &c.

On Wednesday the xv. of May. 1555. The nineteenth Sermon which is the first vpon the fourth Chapter.

THe conclu­sion y^t Mo­ses maketh here, is wel worthie to be marked: for it ma­keth for the matter which hath bin 50 expounded heretofore: that is too wit, that wee haue neede to bee prepared to the obeying of our God, because wee bee disobedi­ent of our own nature, and our affections drawe contrarie to his will, insomuch that whereas hee will haue vs to walke vprightly, there is no­thing but vtter lewdenesse in vs. Againe, if wee happen to haue any good disposition & desire to 60 walke after Gods commaundementes: wee start away incontinently in the turning of a hand, and there is no constancie in vs towardes any good. On the other part, wee haue a sorte of foolishe dotages, which cary vs away, so as wee will needes bee euer disputing with God, yea and be wiser than hee. Therefore haue wee neede to be subdued and humbled by al meanes, or else God shall neuer be able to welde vs. For this cause it is sayd, that the people heard not the lawe pub­lished vnto them one day onely, but that they were often times put in minde of it. And that forasmuch as they were stubborne▪ GOD had subdued them by many chastisementes, as by leading them about in the wildernesse the space of fortie yeeres, to inure them to obedience: and by trying them diuers wayes, to teach them that it was no resisting of such a maister.

After that Moses hath treated of all those thinges: hee sayth, Harken now O Israell, what I tell thee in the name of God. As if hee should say, it is time now or neuer for you to begin to walke in obedience, that yee bee no more lyke wilde folke as yee haue bin, that yee giue not head to your wicked lustes, that yee bee not so fierce as to shake off Gods yoke, and that ye stick not to your owne fond inuentions which make you to runne astray: but that yee beare well in minde what yee haue indured. For if yee can­not yet bowe your neckes to submit your selues [Page 110] to your GOD: in the ende hee must be faine to breake you, if ye will not bowe. Now heere yee his voyce, sayth hee. And wee must apply this to our vse. That is to say, Seeing it is now a great while agoe since wee began to heare the worde of God: wee must not bee still as young nouices, we must not bee lyke the young bul­lockes or Steeres which cannot yet skill what it is to beare the yoke: but wee must bee through­ly acquainted with obeying. If they that 10 neuer were taught Gods trueth bee wilde-headed and cannot finde in their heartes to stoope at the first, but runne gadding heere and there after a number of worldly vanities: it is not to bee wondered at. True it is that that shall not serue to excuse them: no surely: for seeing that God hath created vs to the ende to serue and honor him: wee ought to giue our selues wholy vnto him, euen from our mothers wombs.20

Neuerthelesse if wee be somewhat straunge for want of teaching: it may bee borne withall among men. But if at the end of twentie yeeres, when wee haue had our eares continually bea­ten with the Gospell, so as GOD hath spoken vnto vs earely aud late, and [cryed out vnto vs] to waken vs: wee abide still at our Absie, and wot not what rule or doctrine meaneth: must it not needes bee sayd that wee bee of too vntowarde a nature? Yes: and that is it which 30 the Apostle meaneth in saying,1. Cor. 3.1. yee ought by this time to haue bin great doctors in respect of the time that yee haue gone to schoole: and beholde yee bee still rawe and vnlearned, so as it shoulde seeme that GOD neuer spake to you. According then to the time that God of his grace shall haue bestowed in teaching of vs by his worde: let vs learne to yeelde our selues the more teachable, and to shewe that he hath not lost his labor, but that we haue pro­fited 40 well in his schoole. And this poynteth at vs inespecially. For howe long time hath the Gospel beene preached among vs? so as wee heard nothing else euery day, but what Gods will is. Nowe then, it is good reason that wee on our side should not bee so straunge, but that wee shoulde consider, that wee ought not to bee still newe to beginne, in the things that haue beene tolde vs so often alreadie. And againe wee must profite also as well by 50 chastisementes as by teaching. If GOD haue humbled vs in any wise, because hee seeth that wee cannot otherwise bee subdued vnto him, so as hee hath tamed one with sickenesse, and another with pouertie, after what fashion soeuer GOD hath made vs to feele his hande: let vs looke well to it that wee profite our selues thereby, and that this word Now which Moses vseth here, be wel prin­ted in our hearte and minde. So that if wee 60 haue bin ouerseene, if wee haue not at the first bin so well disposed to liue as it becom­meth vs, if wee haue not bin so forewarde as wee ought to haue bin in running to our God when hee hath called vs: at leastwise let vs not continue so hardharted and stubborne to the vttermost.

But nowe let vs see in effect what Moses requireth here. Hearken O Israel (sayth he) to the ordinaunces and statutes which I teach thee to doe, that thou mayst liue and enter into the land which the Lorde thy God giueth thee, and possesse it. Here Mo­ses declareth that our lyfe shall alwayes bee full of disorder and confusion, vntill wee haue yeel­ded so much authoritie vnto God ouer vs, as to haue the [whole] guyding of vs, and that wee haue made our account to rest simply vp­pon his worde. To bee shorte, wee bee taught heere, to rid our selues of all selfewee­ning, and that when the case concerneth how to liue well, wee must not step to it vppon our owne head, and after our owne fancie, to say, this seemeth good to mee. Whereat must wee then begin? At learning, as Moses declareth. And therefore hee that giueth eare vnto God, to receiue whatsoeuer is tolde him from him, shall bee well learned. But on the contrary part, vntill such time as wee haue heard our GOD speake, and that hee haue performed the of­fice of a teacher towardes vs: it is certeine that our life shall be quite out of order. Wee may well flatter our selues as ignorant wretches doe, who beare themselues in hand that the worlde goes as well with them as is possible, when in the meane while they be no better than be­witched, so as there is neither wit nor discre­tion in them. Ye see then that the thing which wee haue to marke vppon this text, is that if wee meane not to leade a disordered lyfe, and such a one as God vtterly mislyketh: wee must hearken vnto him. And heere it appeareth of what val [...]we good intents (as they terme them) are: whereof I will treate more at length anon. For if it behoue vs to heare God speak, before we lift vp one foote to goe foreward: what will be­come of vs when euery of vs is wedded to his owne fancie, and when our lustes are so wilde? Doth it not appeare that God refuseth all such thinges in one worde? Againe, Moses telleth vs that God on his side, will teach vs faithfully, soundly, and perfectly: conditionally that we refuse not to be ruled by him and to o­bey him. And hee vseth mo wordes than one. For he could haue sayd, hearken to the Lawe, or hearken to his commaundementes: but hee sayth, hearken to his statutes and ordinances. And in other places he setteth downe Statutes▪ Gen. [...] ordinances, commaundementes, and rules. This is not a superfluous speach, but it serueth to ex­presse the better, that it is long of none but our selues that wee be not well and faithfully taught. But what for that? Men are so lustie, as they can­not temper themselues to y^e simplicitie of Gods worde, to say that it shall suffise them to be go­uerned by God, and to receiue whatsoeuer is set before them in his name. Men cannot abide such modestie: but are alwayes itching after their owne inuentions, and yet in the meane while doe still arme thēselues w^t starting holes: accor­ding as we see nowadayes y^t a number doe grant y^e holy scripture to be good, but they say also y^t it is expedient to supply y^e wants y^t are in it: & y^t is a [Page 111] cursed blasphemie, inasmuch as it accuseth God of ouersight, or else of enuie, for not setting downe all that is requisite to our saluation. But yet shall this saying holde, spyte of all the world, that the lawe of God is a full and perfect do­ctrine wherein there wanteth not any thing: and that if our lyfe bee ruled thereafter, it is certeine that there shall no fault bee able to bee found in it: and that wee cannot walke after that man­ner, but that if the worlde condemne vs, God 10 will not faile to allowe of vs: and that ought to bee enough for vs.

But herewithall Moses sheweth the ende also why hee taught the people: not to the end that euery man should knowe what was good, and then make no further account of it: but to the ende that their liues should bee answerable thereunto. God then setteth vs downe a do­ctrine of practise as they say. And therefore it is not enough for a man only to knowe Gods word,20 but hee must also be transformed into it by be­holding it as Gods image,1. Cor. 3.18 as Saint Paule spea­keth thereof. To what ende then doth God speake vnto vs? not to the end we should but nod at it or listen with our eare to it, to ratify his say­ings by speach or by signes: but to y^e end we shold giue proofe by our whole lyfe that hee is our fa­ther and maister, and that hee hath all prehe­minence ouer vs: and that whereas wee bee his creatures, we bee his children too. Let vs marke 30 well then, that our comming hither to heare Gods worde, must not bee to goe away as wee came: but if our life bee chaunged, and that wee haue learned to frame our selues according to that which God hath tolde vs: that is the ve­ry right vse of it. Otherwise wee doe but vnhal­lowe Gods worde, and wee shall be found guil­tie of high treason towards him, for disappoyn­ting of the operation thereof. But what? So little is this obserued nowadayes of such as name 40 themselues Christians: that in stead of perfor­ming the thinges that are commaunded them, they vouchsafe not to come where they may bee taught one worde, but which woorse is, doe shunne all learning.

There are to be seene which can brag well enough that they be faythfull: and yet there ne­deth none other tryall to knowe what they bee, than their manifest despising of Gods woorde more than the Turkes or Iewes doe. For th [...]se 50 haue yet some reuerence of religion, but the diuells that are among vs, come to sermons lyke dogges and Oxen, without any honestie or modestie.

Othersome come thither to sleepe, so as it should seeme that their meaning is to spite God openly and to spit in his face: it should seem that they be desirous to shew some signe of their leawdnesse and beastlynesse, how detestable they be. To be short although they speake it not,60 yet doe they beare a marke in their foreheades for all men to beholde with their eyes, that they seeke to deface Gods glory to the vttermost of their power. Another sorte doe make counte­naunce to hearken, and yet make but a flim­flamme of it (as they say). For what shall a man finde in all their life? Nothing but desperate dis­obedience. But yet for all that, Gods worde hath not chaunged his nature. Wherefore if wee looke not about vs to frame our selues ac­cordingly thereunto, wee must needes come to account, for defyling so holy a thing, which GOD hath ordeyned to so worthie and noble an vse.

And herewithall Moses addeth, that God requireth not any thing at our handes in respect of himselfe, or for any profite that he shall haue by it, but for our owne welfare. To the ende (sayth hee) that thou mayst enter into the land that is giuen thee for thine inheritaunce, and possesse it. Herein Moses protesteth, that God looketh not for any reward at our handes, for hee hath no neede of any thing: but it is for our profite, that hee would haue vs to serue him. Hee could well ynough forbeare vs: but yet is hee desirous to haue vs, and hee woulde that wee shoulde suffer him to gouerne vs. Seeing then that God in all respectes sheweth such loue and regarde of our welfare: are wee not woorse than wilde beastes if wee bee still hard to yeelde, and can­not finde in our hearts to come to him but a­gainst our willes? If God should but onely com­maund vs after a precise fashion, yet were we bound to do whatsoeuer he biddeth vs: yea and although hee should vse the greatest rigour that could bee, yet might not wee refuse to doe our duetie towardes him. But hee forbeareth that authoritie of his, as though hee yeel­ded vp some part of his right, and vseth ano­ther maner of speach, [as if hee shoulde say,] you owe mee all thinges, for yee bee mine: and yet for all that, the seruice which you doe mee shall bee accepted in so good woorth, as yee shall perceiue that I take yee for my children, yee shall feele my gratious goodnesse and bene­fites in all sortes, and to bee shorte yee shall not loose your labor. Seeing then that God stoopeth thus vnto our rudenesse: ought not wee to bee rauished at so great goodnesse? And although we had all the lettes in the world against vs: ought it not to ridde them all quite away? Otherwise, what an vnthankefulnesse were it?

Therefore let vs learne, that whensoeuer God matcheth promises with his commaunde­mentes: it is to win vs by gentlenesse, because hee seeth vs so slowe as is pitifull, and there­fore he allureth vs as a father that flattereth his children as ye would say. That is the y^e thing which wee haue to gather here.

Now if wee consider this lesson well: wee shal not say as the Papists doe▪ That seeing God promiseth reward to such as shall haue serued him, it appeareth thereby y^t we deserue, and that God is as wel bound vnto vs, as we to him. But cleane contrariwise, Gods promising vs, to doe vs good, is not for that our seruice can deserue aught at his hand, nor for that hee is or can be beholden to vs for any thing: but his shew­ing of himselfe so freeharted towardes vs as to forbeare his owne right, proceedeth of his owne free bestowed goodnesse, as I haue declared [Page 112] afore. Surely the Papistes doe well shew them­selues to be puffed vp with diuelish pride, when they presume after that sorte to abuse Gods fa­therly goodnesse. He could doe no more, ex­cept he should make vs cockneyes as I haue sayd already: and yet notwithstanding, mor­tall men which are but carion and dung, fall to aduauncing of themselues and say it is a token that God is bound vnto them. Now then ler vs beare in minde, that the promises which GOD 10 setteth afore vs to prouoke and incourage vs to doe him seruice, serue not to shewe that he ow­eth vs any thing, or that we can deserue aught at his hand: but they be a record vnto vs of his free bestowed goodnesse, inasmuch as hee byndeth himselfe to vs of his owne good will, notwithstā ­ding y^t hee can not be any way indetted vnto vs.

Moreouer it behoueth vs to marke that in speaking, Moses setteth y^e lawe in the first place, to the ende to leade the people yet further. For 20 by the lawe wee knowe our duetie and how wee ought to liue:Matt. 22.37 that is to wit, that wee ought to loue God with all our heart, with all our minde, with all our affections, and with all our powers: and that wee ought to loue our neighbors as our selues. Now when we once know this: we must see whether wee bee able to doe it or no. But so vnable is any man liuing to discharge himselfe thereof: that wee cannot so much as stirre one finger to begin it. Therefore are wee all guiltie 30 before God. And what is there to be done? We must flee for refuge to his grace, and there­withall beseech him to be mercifull to vs in for­giuing vs our sinnes: and moreouer to vouch­safe to reforme vs forasmuch as hee seeth that wee be not onely weake but also vtterly vnable to doe any good, because there is nothing but corruption in vs: And finally that when he hath made this lawe to bee preached vnto vs, hee vouchsafe also to ingraue it in our hartes, and to 40 giue vs such a minde as wee may seeke to serue him. This is the maner of proceeding which wee haue to beare in minde, in that it is sayd that the lawe is preached vnto vs, to the ende wee should serue our God: as in deede the ende whereto it tendeth is to shewe men what they ought to doe.

Nowe herewithall let vs examine all our owne abilities, and wee shall finde our selues o­uerwhelmed, and that wee bee all of vs cursed 50 and damnable, if God added not a remedy to drawe vs out of the curse which the lawe brin­geth vppon vs.1. Cor. 15.56 Ro. 3.19. & 4.15. & 6.14 And therefore Saint Paul shew­eth that if men will needes holde themselues to the lawe, they shall bee damned without any further hope of saluation. And why? for it is written, hee that doth these thinges shall liue in them.Leuit. 18 5. & Ro. 10.5. Now then (sayth Saint Paul) let eue­ry man looke into himselfe, and examine his whole lyfe: is there any man that is able to 60 vaunt that he hath fulfilled Gods lawe? No, wee be all disobedient. Seeing the case standeth so, there is no more life in the Lawe: Rom. 3.9. Rom. 6.2.3. & 10.4. but wee must rather flee to the free forgiuenesse of sinnes, and specially beseech God to giue vs power to doe that which we can not. And so whereas the Pa­pistes doe make themselues drunken with their diuelish imaginations of meritorious works and such other lyke thinges: let vs vnderstand that after our Lord hath allured vs by gentlenesse, he addeth a second grace: which is, that albeit we be not able to performe his commaundementes throughly in all respectes, yet he beareth with vs as a father beareth with his children, and im­puteth not our sinnes vnto vs, but receiueth our halfe seruices as though they were whole and perfect, not for any worthinesse that he findeth in them, but because he purposeth to play the father with vs. Marke that for another poynt.

Besides these, there is a thirde grace which hee vseth: which is, that hee ingraueth his lawe in our heartes, insomuch that whereas he see­eth our heartes to bee as harde as stone or sti­thies,2 Cor. 3. [...] hee maketh them as soft as fleshe, and meekeneth them y^t they may be obedient. And hee not onely prepareth vs after that maner to serue him:Phil. [...]. [...] but also giueth vs discretion, power, and performance. Sith wee see this, let vs put all meriting or deseruing out of minde, and let vs not be so presumptuous as to aduaunce our selues any way▪ but as wee haue iust cause to a­base our selues, so let vs w^t all humblenes giue the glory vnto god. Thus ye see what we haue to do, y^t we may take profit of y^e doctrine cōteined here.

And immediately hereunto Moses addeth, That men must purely and simply followe the doctrine that hee commaundeth, without putting any thing to it or taking any thing from it. To the intent (sayth hee) that yee may keepe the commaundements of your God which I inioyne you. Before wee proceede a­ny further, wee must marke the authoritie that Moses taketh to himselfe in this text. Hee had sayd heretofore, I teach you: and now hee sayth, I inioyne or commaund you. And why is that? To shewe that hee speaketh not in his owne name, but as sent frō a greater master, in respect wher­of it is meete that euery man shoulde wholy sub­mit himselfe to him without gainesaying. And here wee see how all true shepheardes ought to behaue themselues, and all such as haue charge to preach Gods worde, or haue the gouernment of the Church: that is to wit, they must be sure that God hath sent them, so as they attempt not any thing of their owne head, but speake as in the name of God, and vtter all their sayinges as on his behalfe. Being once at that stay, then must they also maintaine Gods maiestie, and deale in such wise as the doctrine may be recei­ued with all reuerence, and no man step vp to incounter it. To bee shorte, there are two thinges requisite in all good shepheardes. The one is, that for their part they must not burthen men with any tyrannie, nor inuent lawes to tye their consciences, thereby to bring them in bondage, nor forge any doctrine vppon their owne head, but faithfully deale foorth the thinges that are committed vnto them. Haue they that? Then let them aduaunce the thing which they know to proceede of GOD, so as they suffer not the heauenly doctrine to bee skorned, but shewe men that they ought to reuerence GOD, and to submit [Page 113] themselues to his word, and let them withstand all loftinesse that vaunteth it selfe against him. After which maner we see how God strengthe­neth his Prophets,Eze. 6.1.2. telling them that they must not passe for any mans greatnesse, noblenesse, or aught else, but rebuke the Mountaines and set themselues against the Hilles: that is to say, let them not shrinke for men, but let them shewe y^t the word which they bring, and which is com­mitted to them, is as it were Gods roayll mace,10 at the which all creatures ought to stoope and to bow their knees. Ye see then that all ministers of Gods word ought to seeke those two things.

But yet for all that, wee see the cleane contra­rie. For such as raigne with roughnes and chur­lishnesse (as Ezechiel termeth it) passe not to keepe this rule of Moses,Ezech. 34.4. which is, to serue God purely. For wee see that the Pope and all the fil­thie rable of his Clergie (as they terme them­selues) are euer thundering, and would not haue 20 men in any wise to open their lippes against any point [of their doctrine,] but that they shoulde without any gainesaying obserue whatsoeuer they lift to ordaine. Yea marie, but in the meane while whence haue they their stuffe? whence do they preach it? It is ynough for them that they may lorde it, [...]. Pet. 5.3. & they beare themselues on hand that they may hold the poore soules vnder their tyrannie, which were redeemed with the bloud of our Lord Iesus Christ. But neither Moses nor 30 any of y^e Prophets did euer giue themselues such libertie: for they spake in Gods name, without setting foorth any thing of their owne. Let vs then learne to hearken to such as come in the name of God, and discharge their dueties vnfei­nedly. Againe we see that such as should main­taine Gods trueth, doe let all slippe, and though they see neuer so much disorder: it greeues thē neuer a whit, neither doe they passe though all goe to hauocke. And why? Bicause they haue no 40 zeale at all to aduaunce the Maiestie of Gods word. Also on the other side wee see a nomber that vaunt themselues to bee Christians, which can as much skill of the reuerence that Moses speakes of here, as if they had bene brought vp in a swines stie or on a dunghill. Are there not a nomber to be seene which will say continually, rush, you haue nothing to doe to command mee? Yes: and you my friend are a verie brute beast in so saying, for if I haue not to doe to command 50 you, you haue no more Christianitie in you than is in a dogge. For when wee preach Gods word, to what end is it? That God should bee the ser­uaunt? or the maister? Let that be well conside­red. Speake wee in our owne names? Or set wee foorth any thing that is not giuen vs in commis­sion by God? Now, he will haue vs to represent his person: and yet we must neither command, nor beare any sway at all for these rascalles and vnthriftes, which aduaunce themselues with ex­ceeding 60 vnshamefastnesse to fight against God. But what? Ye see what the Christianitie of Ge­neua is, where the Gospell hath bene preached this twentie yeeres, insomuch that y^• verie walles ought to ring of it, and the verie pauing of the streetes ought to beare some marke of Gods trueth: and yet these wood beastes continue still in their grosse and barbarous rebelliousnesse, so as they be worse than bulles with their hornes, or I wote not what other beastes. Yet notwith­standing it cannot be wyped out of Gods Regi­ster, but that whensoeuer Gods worde is prea­ched, both great and small must receiue it, at leastwise if we acknowledge it to be Gods truth. Yea and we must receiue it with such reuerence,Mal. 1.6. as to thinke thus with our selues: beholde, it is our God that speaketh: and if he be our maister, doe not we owe him all reuerence? If he bee our father, doe not we owe him all honour? What is to bee done then, but onely to shewe by our deedes, that our whole seeking is to bee ruled quietly by him? Thus yee see what we haue to remember here, in that Moses speaketh not as in the person of a mortall man, but taketh vpon him the authoritie to commaund: howbeit not as chalendging any thing to himselfe, but as be­ing desirous to be heard, because he was a faith­full setter forth of Gods lawe: shewing also that he had vengeance readie prepared for all such as would checke against him, or reiect the do­ctrine that he did set forth.

He saith yet further, that men must neither adde any thing to that which he commaundeth, nor take any thing from it, to the ende they may keepe Gods com­maundementes. Whereas he saith that nothing must be added nor diminished: it is to shewe the thing that I touched euen nowe: that is to wit, that God mindeth to try our obedience, by re­streining vs from fetching our windlasses, and from scoterloping ouer the fieldes, to raught at euerie thing that we like off: and to hold vs fast tied and bound vnto his word. Then is it not y­nough for vs to receiue that which God sendeth vs, and to allowe it as good: but wee must ac­knowledge it to be our whole wisedome, (as shal be added hereafter in this Chapter) so as wee be not skilful to mingle any thing with Gods word, but conclude thus with our selues: Seeing God hath spokē it, it is not lawful for mortal mē to in­terlace any thing w^t it, but they must be contēted with y^t which they haue heard of such a maister. This is in effect the meaning of Moses.Deut. 5.32. & 12.32. And this is not said in this place onely: wee shall see it re­peated againe hereafter in the twelfth Chap­ter, and in other places, and the scripture is full of it. And yet we see there is not any thing worse kept, than this present exhortation. And what is the cause thereof? That men doe take it for a principle, that they haue alwayes some reason with them, and that they bee of sufficient abili­tie to gouerne themselues as they ought to doe. Thus then doth pride take the first place, when men will needes discerne betweene good and euill after their owne fansie. Contrariwise Gods will is to be wise for vs, & that we as sillie sheepe should hearken to our shepeheardes voyce, and quite forget the sufficiencie which the vnbelee­uers imagine themselues to haue. Let vs thinke, there is nothing in vs but errour and follie, there is nothing but vanitie and leasing, vntil our God haue taught vs. That is the point that God wold bring vs to. But it is exceeding hard for men to [Page 114] restaine them selues continually from being puffed vp with this fond ouerweening of selfe­wisedome. And therewithall is mingled curiosi­tie: Our eares itch to heare this and that, wee make discourses, we haue our imaginations, and a nomber of things do runne in our heads. Why should not this be good, say we? Why should not that bee lawfull? Bicause then that curiositie hath taken so deepe roote in our mindes: there­fore cannot God hold vs to the pure simplicitie 10 of his worde.Rom. 8.7. Besides this, wee haue a sorte of naughtie affections, which turne vs away from God, and are al of them enemies to make warre against God, so as wee cannot so much as thinke a good thought, but we bee full of vice and cor­ruption. That is the cause why wee cannot hold our selues in obedience vnto God. And yet not­withstanding, when wee haue offended him a thousand wayes, doe wee fall to amending of a­ny whit of it? Yea marie, but after what fashion?20 After our owne guise. Wee lay on plaisters that make the sore worse, as wee see hath befallen in all ages. For the Prophets fought against these same vices without ceassing. Although the peo­ple of Israel had the lawe with such strait re­straints as ye see here: yet were their fingers al­waies itching to intermingle some inuentions of their own therewithall. The Prophets cried out, how now? Shall your God neuer ouerrule you as his flocke? He hath purchased you by deliuering 30 you from the bondage of Pharao, he hath giuen you his lawe, hee hath helped you a nomber of wayes besides: and yet ye cannot finde in your hearts to liue as he will haue ye. And wherefore was this people so vnruly? First bicause of pride, (which, as I told you, hath reigned in men in all ages) for that the Iewes would needes be able to rule themselues. For they were of opinion, that whatsoeuer seemed good to themselues, y^e same ought to haue bene allowed of God. The verie 40 ground frō whence they tooke their boldnes, to make al the chāges [of Religion] y^t happened a­mong thē, was their gasing about them, [& their thinking w^t themselues] wee see that our neigh­bours do thus. Hereby superstition gat ful scope, so as they ran gadding after the idoles of y^e hea­then. And when they sawe that they had troden Gods lawe vnder foote: Oh (said they) this must be amended. And howe? By dubling y^e mischiefe from time to time. Wee see the like in the Pope­dome:50 and would God wee had the wit to profite our selues by such examples and lookingglasses. For what is the chief point that troubleth Chri­stendome at this day? Wee demaund that men should heare God speake: and that therevppon there should no doctrine be receiued that is de­uised at the pleasure of men, but that the world shoulde submit it selfe to God, that the holye scripture should be taken as the doctrine of per­fection: and that wee should acknowledge it to 60 bee Gods trueth, whereunto it behoueth our whole life to be framed, w^tout adding or dimini­shing. That is our demand. On the cōtrarie part, it is certaine that all Poperie must needes fall to the ground, except mens inuentions may haue their full course, so as Gods word may bee min­gled, turmoiled, stuffed, yea and euen falsified w^t mens deuises. And yet notwithstanding the Pa­pists are so shamelesse still, as to vpbraide vs that we will needes be too wise in our owne conceits. Yea marie, but wherein? When it comes to the triall, wee desire no more but that Gods worde may not in any wise be diminished, and that the thinges which wee thinke good of our selues should not be admitted, but that wee should for­sake whatsoeuer is of man, and thrust it vtterly vnder foote and abolish it, so as onely God may bee exalted. Is it our intent to be ouerwise, when we confesse, first of all that there is nothing but foolishnesse in men, and that such as will needes be skilfull and wittie [of themselues] are starke mad, inasmuch as they can not put themselues wholly into Gods hand, to bee gouerned by him as he listeth? And yet notwithstāding, that is the thing wherein wee differ. And that is it that in­gendreth most strife in these dayes, bicause the Papistes cannot yeelde to this reason, that God should bee obeyed according to his worde, and that men should be contented to bee taught by him in his schole. In deede they will not bee so bolde as to denie that Gods lawe is holy and rightful: but yet to their seeming, God hath spo­ken but by halues, & men had neede of a higher and profounder doctrine, and of straiter lawes: But it is not said here, that men should but onely heare what God saith, & afterward do what they list themselues: No, God giueth them no such choise. For what a thing were that? He shoulde not onely admit vs to bee his fellowes, but also giue vs superioritie ouer him. And y^t were euen a turmoiling of heauen & earth togither, & a hel­lish cōfounding of al things. Yet notwithstāding, such hath it bin, & such is it still among the Pa­pists at this day. For notwithstanding that they graunt Gods Law to be holy and righteous: yet they ceasse not to turmoile it with whatsoeuer seemes good to themselues. O (say they) this is the commandemēt of our mother holy Church, this is a doctrine of hirs y^t must be obserued, this is a good deuotion, this is a law of hirs, this is an ordināce. To be short there is no ho. And is this an obeying of y^t which Moses saith here? So then let vs learne to giue attentiue eare to this exhor­tation, seeing it is not for nought y^t it is so often repeated vnto vs. And if y^e Prophets in old time had so hard hold w^t the people for this vice: let vs assure our selues y^t we also shall euer be vnruly & wildheaded, vntill our Lorde haue tamed vs by long handling, & made vs to sticke to this groūd, That it is no more lawfull for vs in any wise to adde any thing to his law, than it is lawfull for vs to take any thing from it. Now in deede the Pa­pists alledge y^t this was spoken to the Iewes: but y^t as for vs, we be now vnder the law of libertie. But they speake like beasts. For when the Gospell is named the Law of libertie: it is not ment y^t God layeth the bridle in our neckes, and that we may henceforth followe our owne swindge: but (as I said afore) it is bicause it beareth with vs, & con­tinueth not the extreme rigor of cursing vs, whē wee haue not performed Gods commandemēts in all pointes to the full.Ro [...]. [...] 8.2. & [...] 5.1. In that respect is y^e Gos­pell [Page 115] named the lawe of libertie. Neuerthelesse forasmuch as God hath more fully reuealed the things vnto vs, which were hid for a time: & for­asmuch as wee bee taught much more largely now adayes, than the Iewes were: there is much more reason why wee shoulde holde our selues more in awe, and walke reuerently before God. For in comparison of vs, the Iewes had a verie slender teaching: and yet notwithstanding, they bee forbidden to put any thing to it. And shall 10 we then presume now adayes to adde any thing to that which God hath left vs, when he hath reached out his trueth farre and wide, and that besides his lawe and Prophets, we haue this fur­ther perfection, that he hath spoken to vs with open mouth by Iesus Christ? What a presump­tuousnesse were that? Besides that we should of­fer wrong and dishonour to the lawe: we should also blaspheme the Gospell. And therefore let vs vnderstand, that Gods spirit hath not spoken it 20 for any one time onely: but that he meant to de­liuer it for a rule to continue to the worldes end when he saide, Put not any thing to that which I commaund you, neither take any thing from it. When he saieth, Put not any thing to it: It is to shewe vs that onely God must bee wise, and haue authori­tie to gouerne vs, so as we must not sticke to our owne foolish deuotions, which wee had in the time of our ignorance, when wee were wretched blind Papistes. Then let vs learne to holde vs to 30 the simplicitie of Gods worde, and let our onely wisdome bee to obey that which he saieth, that he may haue all preheminence. And like as God forbiddeth vs to adde any thing to his worde, so doeth he forbid vs to take any thing from it: and not without cause. For if wee will needes obey God but in part, & in the meane while exempt our selues from whatsoeuer wee list: it is such a partaking, as shall neuer bee admitted. Accor­dingly as now adayes wee shall see many, which 40 will bee contented to obey, so farre foorth as it pinche them not ouer neere: but if it be a thing that trouble them, they seeke to bee rid of it, and fret and chafe against it. But it is not for vs to proceede after that maner. For as I saide, like as God forbiddeth to adde any thing to his do­ctrine: so forbiddeth he to take any thing there­fro. He that saide, Thou shalt not commit ad­ulterie (saieth S. Iames) hath saide also, [...]ames 2.11. Thou shalt not steale. And therefore let vs bee well 50 ware,Matt. 19.6. that we rend not Gods lawe in pieces. For it is not for mā to put the things a sunder, which God hath put together. And let vs assure our selues we can not breake Gods law in any point, but we violate Gods Maiestie which is contai­ned therein. That then is a thing which we haue to remember vpon y^t text. For otherwise we shall not be able to keepe Gods commandements, y^t is to say, we shal not yeeld God y^e authoritie which he deserueth. As for example, when the Papistes obserue Gods lawe: how go they to work? They leaue it behinde them, & in the meane while rest vpon the commandemēts of their Mother holy Church. And wherevpō ground they thēselues? Behold, there comes mee an idole, euen a stin­king carion, & he loades them with a law. A Pa­pist imagins himselfe to bee a little Angell, if he keepe y^e ordinance of a worme y^t is but dung: and he will say it is Gods law. Nowe I pray you, in so dooing what preferment yeeldeth he more to God, than to creatures? Is it not apparant, that in that case God is as it were raūged in aray, to be but companion with men? Now surely such obe­dience of y^e Papists is diuelish, bicause it setteth vp mē in Gods sted. Therfore let al such dealing be done away, yea and let vs abhorre it vtterly.

Finally let vs marke, y^t whereas Moses saieth, That thou mayst enter into the lande & liue: it is not meant y^t God giueth vs any payment or wages, as though he were bound vnto it: but y^t he must euermore haue the souereigntie of vs, & we bee subiect to him, forsaking all our wicked affectiōs which may turne vs away frō following his com­mandements. And although he speake to vs by the mouthes of men: yet let not vs ceasse to ho­nour him in the Maiestie which he vttereth by his woorde, but let vs learne to holde our selues wholly thereunto, without swaruing one way or other, & let vs giue ouer all our owne wit & rea­son. Againe, let all our lustes be so beatē downe, as wee attempt not in any wise to stand against God, but walke before him in such reuerence & lowelinesse, as we may giue proofe that wee bee his people in deede, and that we take him for our father and soueraigne Prince.

Now let vs kneele downe in y^e presence of our good God with acknowledgement of our faults, praying him to make vs feele thē more & more, yea euen in such wise as we may come to submit our selues to him with true repentance, & pro­ceede therein more and more, vntil such time as being quite rid of all our fleshly corruptions and clothed againe w^t his righteousnes, wee be made partakers of the immortall glory whereunto he calleth vs dayly by his word. And so let vs al say, Almightie God heauenly Father, &c.

On Munday the xx. of May. 1555. The xx. Sermon which is the second vpon the fourth Chapter.

GOd sheweth his great goodnes in labouring to drawe vs to him by gentlenesse: and great also is his grace if he draw vs to him by force, when he seeth that wee cannot otherwise bee sub­dued. And that is the cause why he not only set­teth his promises before vs, but also addeth threatnings, shewing vs his rigour, and making vs also to feele it: euen to the ende to win vs by 10 some meanes or other. But yet doeth all this re­dound to our welfare, and God sheweth howe much he tendereth vs, euē in that he is so sharp and rough towardes vs. For if wee coulde suffer our selues to bee led gently by him, surely such is his nature that he would deale that way with vs, according to his owne saying that he is a kinde hearted and pitifull God,Exo. 34.6. & Deut. 1.31. & Esa. 49.15. & Matt. 7.9. foreward to shew mer­cie, and of long sufferaunce. When God inten­deth to shewe what good will he beareth vs, he 20 alledgeth all the properties of a good Father. Then will he neuer vse any roughnesse, vnlesse he bee inforced, bicause he seeth vs dul vpon the spurre, and is faine to prick vs, or else wee would neuer goe on our way. Therefore when we come to reade the holy Scripture, let vs alwaies haue this before our eyes, that our Lordes desire is to drawe vs to him by gentlenesse, if wee bee plya­ble: and therevpon let vs humble our selues vn­to him, and not looke to haue him deale rough­ly 30 with vs, but followe him quietly as soone as he hath shewed vs that he is willing to receiue vs. And if we haue bin so farre ouerseene as to haue giuen deafe eare to all his promises, and not to come at his call: at leastwise it were not meete for vs to bee drowsie still, when he addeth his threatnings to waken vs. Therefore let vs vn­derstand that it is time for vs to yeeld our selues to God then or neuer. And that is the cause why that in this text, Moses putteth the people in re­memberance,40 of the punishments that God had laide vpon such as worshipped the idole of Am­mō which was called Beel-phegor. But we haue yet one point more to mark, which is, that God spareth vs and punisheth others, to the intent wee should learne wit at other mens cost, as they say. If God should step to vs at the first dash, and correct vs as soone as wee haue done amisse, or tell vs that we should looke for vengeance at his hand: yet ought we to take it as a token of his fa­therly 50 goodnesse, as I said afore. But his will is to beare with vs, and he setteth the saide chastise­ments before vs, to make vs knowe that his pu­nishing of offenders is not without cause, & that wee ought to take the same for a warning to our selues. And so doth Moses vse it here. For he saith not, God will punish you if ye offende: but hee saieth, Ye haue seene howe they were punished which worshipped Beel-phegor. Nowe therefore, preuent Gods wrath, and tarie not till he be angrie with you, & set on fire: but cleaue simply to his word, and let the corrections that he hath shewed you auaile you, & not bee shewed you in vaine. Thus ye see the third point which wee haue to marke: that is to wit, that our Lorde vttereth not his threatenings vnto all men, but sheweth vs howe he punisheth the vnbeleeuers, to the intent that wee shoulde not bee of their nomber, least wee should be wrapped in the same condemnation with them.Eph. 5.5 [...] And it is the same thing that S. Paul sheweth. For after he hath tolde the faithfull, that they must abstaine from couetousnes, theft, whoredome, drunkennesse, and such other like things, yea and euen from all manner of loose­nesse and wantonnesse: he addeth, be not decei­ued, for Gods wrath commeth vppon the vnbe­leeuers for such things. He saieth not that Gods wrath shall come vpon them: but he tempereth his speach and saieth, Consider that God puni­sheth the vnbeleeuers for such causes, and ther­fore separate your selues from their nomber and companie. After the same maner speaketh he likewise in the tenth of the first to the Corinthi­ans.1. Cor. [...] After he had tolde them how God had pu­nished idolaters, rebels, and such as had coueted vnlawfull things: he addeth that those thinges are written for vs, that we might see and behold Gods iudgements as in a liuely picture, & keepe our selues from falling into the like punishment. Nowe therefore let vs come to that which Mo­ses rehearseth here: Your eyes (saieth he) haue seen what the Lorde did in the case of Beel-phegor. In say­ing so, he telleth not the people a tale that shall doe them no good: but he doeth them to vnder­stand, that Gods vttering of his vengeaunce a­gainst such as had worshipped that idole, was to giue a generall lesson to all men: and therefore that they ought to thinke themselues worthie of dubble blame in that behalfe, forasmuch as they had fared neuer the better by Gods scourges, but had shut their eyes all the while that he was about to warne them to their benefite and wel­fare.

Nowe remaineth to apply this geere to our vse. When God sendeth any trouble vppon the world: let vs vnderstand that it is not without cause that he is so sore displeased. For if we con­sider the offences and misdeedes that haue bene committed: wee must needes conclude y^t God sheweth himselfe a iudge in punishing sinnes. But doeth that serue onely for them that feele the strokes? No: Gods will is to shewe his iust vengeance generally, that men may learne to stoope to him, and to walke in feare of him, and to giue thēselues no more to prouoking of him. To be short, all the chastisementes that wee see [Page 117] in the worlde, ought to serue for our learning: according to this saying of the Prophet Esay,Esa. 26.9. O Lorde, when thou executest thy iudgementes, the dwellers of the earth shall learne righteous­nesse. For when God winketh, and punisheth not the wicked and vnrighteous: men take leaue to doe euill, it seemeth that all thinges shoulde scape vnpunished, and euerie man beareth with himselfe, accordingly as all of vs are natu­rally too much inclined to flatter our selues in 10 our sinnes. But when wee perceiue that GOD calleth mens sinnes to account, and that all thinges are inrolled before him, he sheweth him selfe a iudge in punishing men, whereas they thought they had beene forgotten: then behold, wee be wakened, so as euerie of vs beginnes to bethinke himselfe, or at leastwise it were good reason that he should do so. True it is that Gods iudgementes doe sometimes passe before our eyes, and wee make none account of them, by 20 meanes whereof wee can fare neuer the better for them: but vnhappie are wee when we bee so blinde. And why? For (as I saide) Gods intent is that other men shoulde take example, by his chastising of those that haue offended. Yea and euen the worldly iudges obserue the same order, insomuch that when they punish a theefe, or a murderer, or any other euill dooer, they doe it not alonely to be reuenged of y^e euil that he hath done as in respect of himselfe: but also to set him 30 forth as a lookingglasse, to the intent that all o­ther folkes shoulde set a watch ouer themselues, and abhorre such crimes, and not suffer them to haue their full course and scope. And thinke wee that God goeth yet any further? So then, let vs suffer our selues to bee amended at other mens cost, and let vs haue our eyes open to beholde the punishment so that he sendeth. And nowe in these dayes, must it not needes bee that wee be worse than asleepe, if wee bee not mooued at 40 the great number of corrections that God sen­deth? Wee see howe the whole worlde is in ma­ner past recouerie, and (as the Prophet Esay saieth) there is not one whit of soundnesse from the crowne of the head to the sole of the foote:Esa. 1.6. Gods scourges runne abrode euerie where: eue­rie man complaineth, great and small lament: On the one side wee see warres, famine, and pe­stilence, (and those thinges happen not by casu­altie:) and on the otherside euerie man bewai­leth 50 his owne priuate case. And why so? Wher­fore doe wee not knowe the hande that striketh vs? Wherefore doe wee not consider that God sheweth himselfe a iudge towardes vs, to make vs returne vnto him? For mens sinnes are not vnknowen, we see well that the whole worlde is out of order, and that God must bee faine to put to his hand. And yet in the meane season wee a­bide still blockish, but wee shall be helde the lesse excused for it in the ende. And why? For it 60 may bee tolde vs to our shame, that our eyes haue seene howe God warned vs: it was long of none but our selues that we were not brought to repentance. Seeing that GOD did laye his iudgementes open to our sight, and wee mar­ked them not: wee must needes bee punished the sorer for such negligence, because we haue played the deafe and blinde folkes, when GOD went about to bring vs gently to him. And so the thing that Moses spake to the people of Israell, is written to our vse in these dayes. For it is as much as if the holy Ghost shoulde tell vs, that when God punisheth men, bee it generally or particularly: we must not be purblinde, in that case, but bethinke vs well and see whether wee our selues haue not deserued the like: and there­vppon bee sorie for our sinnes, and not tarie till God drawe his sworde against vs, but hye vs apace to him seeing hee warneth vs to returne. And for the performing heereof, let vs vnder­stande that the calamities which light vppon the worlde, come not by haphazarde, but from heauen, and are corrections for the of­fences where into the worlde hath ouershot it selfe.

Nowe Moses speaketh heere by name of Beelphegor, which was the ydoll of the Ammo­nites, as is saide afore. And the worde Baal be­tokeneth a Principal, a Master, or a Patrone: which thing is well worthie to bee marked. For when wee heere speaking of the ydolles of the heathen, they seeme to vs to bee farre other thinges than those that wee see nowea­dayes. But the Scripture sheweth vs that they bee in manner all one. And why? For the hea­then were not so grosse and dulwitted, but that they knewe there was a certaine soueraine ma­iestie which had created heauen and earth, and helde soueraine Dominion ouer all thinges. But therewith all they woulde needes haue vnder­gods and meane gods whom they termed their Patrones, as they doe nowadayes in the Pope­dome. Againe there was another sort of gods, whom they thought to haue the charge of seue­rall Countries: for euerie countrie had his ydol. And so also this worlde Baal was the name as yee woulde say of a God that had the gouernance of a whole countrie, and serued to get men fauour at the great Gods hand. Nowe it may seeme at the first blush, that this was no defacing of Gods glorie, nor any impeachment to the continuall seruing and worshipping of him: and yet is it such a corruption as he cannot abide. For he will haue all preheminence to himselfe, and hee will not haue men to giue him or assigne him any companion, as we shall see hereafter where Mo­ses will say,Deut. 4.35. The Lorde thy God is the onely God. A­gaine, when men make such mingling, and will needs haue a multitude of gods: we see how god speaketh of it in the twentith of Ezechiell. Goe your wayes (saith he) I giue yee ouer,Eze. 20.3 [...] seeing yee haue other Gods than me: go serue the diuel al­together, for I will haue nothing to do with you. Let vs mark wel then, that Gods seruice can ne­uer be kept in his purenesse, except all supersti­tion be laide downe, and men holde themselues simply to his worde, without inuenting of any thing, & without intermingling of any thing de­uised of their owne braine. Thus yee see that the true and pure religion, is the exalting of the only one God, so as his glorie is not darkened by ad­ding any companion vnto him.

[Page 118]And nowe hee sayeth expresly, You that haue clea [...]ed to your God are all aliue this day. This serueth not so much to make the people gladde: as to shewe them that seeing they bee so great­ly bounde and beholden to their God, they ought to serue him with the greater zeale. Mo­ses then telleth the people thus: Yee haue seene Gods wrath: and what hath preserued you from it hitherto? For yee might haue beene ouerthrowen and destroyed as well as they that 10 worshipped Beelphegor. Knowe yee therefore that your continuing vnto this day, is through the free fauour of your God. And therefore looke that yee serue and honour him as hee de­serueth, seeing hee hath mainteined you after such a fashion, and against all hope. Nowe this warning belongeth vnto vs, because we liue not to any other ende than to serue our GOD, and woe bee to them which being in this worlde doe rauen vp Gods benefites, and knowe not to 20 what ende, but are heere as brute beastes. So then let vs marke well, that as long as we bee in this worlde, God will haue vs to doe him ho­mage for our life, and [to vnderstande] that we bee bounde to him [for all thinges,] and to make that our marke to shoote at, according to this sentence often spoken in the scripture,Psal. 5.8. & 118.17. Ionas. 2.5. I shall liue and goe into the temple of the Lorde. Yea & when Ionas was come out of the Whales bellie, and euen when hee called vppon GOD 30 being there as in a gulfe of hell: hee saide not I will liue and make good cheere, but hee saieth that hee shal yet againe see the temple of God. And what to doe? to giue him thankes for pro­longing his life after that sort. Therefore let vs marke, that in al the benefites which we receiue at Gods hande, he bindeth vs so much the more streitly vnto him, to the intent that we shoulde indeuour to serue him, and to giue our selues wholly vnto him, and to walke in the obedience 40 of his righteousnes. This is it in effect which Mo­ses meant to note.

And hee setteth downe afterwarde, that hee had giuen them statutes and ordinances according as God had commaunded him. Wherein hee prote­steth that hee had beene a faithfull deliuerer of the doctrine which hee did set forth, to the end that the people might not receiue it as the do­ctrine of a man, but consider howe it was God that had spoken it, and so imbrace it with all 50 reuerence. And heereby wee see that GOD doeth euermore reserue to himselfe, the right of gouerning vs as in respect of the spirituall gouernement of our soules. True it is that God woulde there shoulde bee ciuill policie in this worlde, and hee hath put men in commis­sion for the same: but in the meane while hee will haue none but onely himselfe to haue pow­er to lay lawes vppon vs. When the case con­cerneth his owne seruice, and religion, and spi­rituall 60 thinges: then must onely he himselfe bee heard, and no man must vsurp his office or med­dle in it, nor no man steppe in to adde one word. For if euer any man in the worlde was worthie to bee hearde: was not Moses so excellent, that hee might well bee formost and chiefe? Yes: for wee shall see heereafter,Deut. 14. 1. Pet. 5 [...]. that there ne­uer was such a Prophet in the worlde, neither before him nor after him, euen to the com­ming of him that is aboue al Prophetes, that is to wit, the sonne of God. And yet for all his worthinesse, Moses holdeth himself in the num­ber of those which ought to herken vnto God without setting forth any thing of his owne de­uice. Seeing it is so, whosoeuer taketh vpon him to make lawes to rule mens soules, shall goe to confusion with his diuelish presumptuousnesse and ouerweening. To bee short, when any do­ctrine is to bee followed, let vs on our side looke that wee bee sure that it proceedeth from God, & that our faith be groūded on him alone, so as wee hang not vppon mortall men, nor vppon any creature. For there woulde bee no steedinesse. Thus yee see that the first point which wee haue to marke vppon this text, is that Moses protesteth that hee commeth not in his owne name, nor setteth vp Lawes at his owne pleasure, but receiued the thinges at Gods hande, which hee taught. And for that cause he saith, the Lorde my God commaunded mee. True it is that the people might haue saide so as well as Moses, according also as Moses ad­deth oftentimes, The Lorde your God. But here hee appropriateth the title of God to himselfe, saying, The Lorde my God. And whie? It is like as in a Countrie where there is a Prince, euerie man may well say, yondsame is the king, yondsame is the Prince: and yet not­withstanding, they that are of his housholde or beare any office may adde these wordes ouer, the King my master, or they may saye, the Prince my master. And why? For they bee his officers or his householde seruauntes. After the same manner delt the Prophetes.Esa. [...] As for example, Esay in his seuenth chapter speaking to Acaz, saieth: Yee house of Dauid, is it not ynough for you to [greeue men, but yee muste also] tempt my GOD? Heere yee see howe Esay setteth himselfe alone. And why?1. [...] 21. for hee is Gods officer, and hath his commission to bee his Prophet. We see as much in Helias. And Saint Paul likewise incrocheth vppon the tytle that is common,Rom [...] [...]. and sayeth, The Gospel which I haue receiued of my God. Whereby hee sheweth that hee was ordeyned to be an Apostle. Euen so is it in this text, where Moses declareth that hee was not a Prophet of his owne making, ne came foorth at auenture, but that GOD had called him to that state, and committed that charge vnto him. The reason then why wee muste giue eare to men that teach vs, is because they bee sent of God, so as hee diminisheth not his owne authoritie, ne dischargeth vs to goe where wee list, but will haue vs alwayes ruled by his word.

Nowe Moses addeth immediatly, that he hath set foorth the statutes and ordinances, to the ende that the people shoulde doe them, when they were come in­to the lande to possesse it. Wherein wee see the same that hath beene shewed heeretofore; that is to wit, that God wil not haue mē to dally with [Page 119] his doctrine, but to imbrace it with all reue­rence, and to obey it by framing themselues thereafter. Wherefore let vs bee well aduised, that if wee will bee well taught at Gods hande, wee must serue him all our life long. For with­out wee doe so, wee shall be condemned of false abusing the doctrine, which was giuen vs to kill our vices and to alter our lewde and inordi­nate lustes. As often then as we come to heare Gods worde, let vs alwayes haue this before our eyes, that his will is to bring vs home to 10 himselfe, and not to haue vs wander after our owne wicked lusts and likings, but to bow down our necke vnder his yoke to yeelde him obedi­ence. And heereby wee see howe the Gospell is vnhallowed nowadayes. For wee haue our [...]ares sufficiently beaten with the thinges that wee ought to doe: but who is hee that doeth but so much as lifte vp his finger, to streine him­selfe to serue God? The number of them is 20 verie small. But there is great store of them that take greater libertie to doe euil vppon the prea­ching of the Gospell, and in their opinion God is much beholden to them, in that they suffer his worde to bee preached, themselues holding scorne of it. But needes must such vngodli­nesse and diuelish pride bee horrible punished. Why so? For the worde that GOD sendeth vs, is the seede of life which ought to yeelde fruite in vs: and yet for all that, wee make no 30 reckening of it, but trample it vnder our feete, and wee become starke blockes. And it is not ynough for vs to bee a barren grounde that bea­reth no fruite: but wee doe also bring forth the fruites of bitternesse, as God complayneth by his Prophet Ieremie:Ier. 2.21. insomuch that yee shall see a great number that doe euen spite God and rancle in malice against him, seeking nothing else but to kindle his wrath more and more. Such folke must needes looke for dreadful dam­nation 40 and mercilesse vengeance.

And truely like as Moses hath declared here that hee came not in his owne name: so also, his protesting that hee had inioyned them the lawes and ordinances as GOD had vttered them vnto him, sheweth that men cannot de­uise to spite God more openly, than by striuing against his worde. Indeede they will alledge that their intent is not so, like as wee see in these dayes that these scorners of God which make 50 none account of any doctrine, doe dosse with their hornes like madde bulles against all good gouernement and policie, and would faine that there were nothing but vtter desolation in the Church: and yet notwithstanding to couer themselues, they will [not sticke to] say, what, doeth the matter concerne the Gospell? who is he that woulde not mainteine it? Yea if the di­uels of hel maintain it. We see some such among vs, yea euen which shew themselues much wic­keder 60 than the Papists. And the diuel also must needes be faine to shew his furie, and the libertie that God hath giuen him against such despisers. But all is well if they can couer themselues al­wayes with this faire excuse, that they mind not to fight against the Gospel, but against the prea­chers. Nowe seeing they bee at that point, wee must fall to scanning of the matter, to wit whe­ther the preachers doe set foorth any straunge doctrine, whether they haue put forth any for­ged dotages, or whether they haue set vp any lawes at their owne pleasure. If it be found that the ministers preach Gods worde purely: that they are glad and faine to aduaunce the king­dome of our Lorde Iesus Christ: that they pro­cure the same to the vttermost of their power: and that they seeke to haue such order in the Church, as God may alwayes be worshiped, and good policie bee mainteined among men: with whom haue they to do, which striue here against? And we must bee faine to come to the protesta­tion that Moses made,Exod. 16.7. saying: What are wee Moses and Aaron? What haue wee set foorth, which wee haue not receiued of God? What cause haue you to mooue this sedition and vp­rore, in saying that yee cannot abide that wee shoulde reigne ouer you? What is the souerein­tie, what is the dominion which we woulde haue ouer you? Wee desire nothing but that God bee obeyed, and that hee haue the authoritie and preheminence that belong vnto him. Loe howe Moses spake of his time. And after the same ma­ner speake wee nowadayes to these roysters, which seeke to bring all to confusion, vnder shadowe and pretence that they intende to mainteine the Gospell, whereas it appeareth that they make a flatte mockerie of it, and raile against it. Yet for all this, they that haue any taste of Religion, wil defie such plages, and separate themselues from them, least God wrappe them vp with them in the same con­demnation: and they will looke to make the knowledge profitable which they have recei­ued, yea and with all humblenesse receiue the thinges that are taught them by men, so they bee sure that they come from God. Thus yee see what wee haue to remember vppon this sen­tence.

Nowe afterwarde hee commaundeth them to keepe these thinges and to doe them. And why? for (saith hee) Beholde your vnderstanding and your wisedome in the sight of all Nations, is that you bee taught of your God. Whereas he saith, ye shall keepe them therefore and doe them: it is a conclusion well worthie to bee noted. For must it not needes be that men are starke madde, when they haue no minde to heare God at such time as hee teacheth them? What are wee that GOD shoulde take the paine to doe the office of a teacher towardes vs? Is it not a great stooping downe from his highnesse? But seeing that God doth so lessen himselfe, as to stoope to our rude­nesse to teach vs: shoulde wee let his worde fall to the grounde and despise it? So then let vs vnderstande, that whensoeuer wee bee spo­ken to in Gods name, we ought to tremble vn­der his maiestie, yea and to imbrace his worde with all reuerence, truely, hartily, and zealously. For it is but a counterfait worshipping of God, if we be not as Lambes, suffring our selues to be led by his onely voice: and it is certaine that if we followe not after him as soone as hee doeth [Page 120] but make a signe, wee be wilde beastes, and hee will not knowe vs for any of his. And so wee see what authoritie the name of God carieth with it: insomuch that when Gods worde is set afore vs, wee must all cast downe our heades, and bowe downe our neckes to receiue the yoke that is laide vpon vs, and seeke by al meanes to please him and to be obedient to him.

Nowe Moses returneth to that which I tou­ched at the beginning: namely, that God inde­uoureth 10 to drawe vs to him by gentlenesse: and hee sheweth it heere to the people of Israel, in telling them of the excellent prerogatiue that had beene giuen them. For beholde heere (saieth God) this is thy wisedome and thine vnderstanding in the sight of all nations. Wee knowe that na­turally it is a griefe to men to be counted beasts. And why? For they knowe that the thing wherein they differ from beastes, is that they haue discretion and reason in them. God to the 20 intent to make vs excell Oxon, Asses, Dogges, and Swyne, hath printed his image in vs. And wherein consisteth this image, but in the ha­uing of discretion to descerne betweene good and euill [...] And therefore it is not to bee mar­uailed at, though men couet to bee skilfull, and to haue wisedome and abilitie to iudge. But yet for all that, there are verie fewe that seeke rightly to haue a true iudgement, insomuch that al doe rather turne away and wander after their 30 owne fancies, and become brutish in them­selues. Yet neuerthelesse, (as I saide afore) wee make great account of the hauing of discreti­on and wisedome to iudge betweene good and euill. But heere Moses sheweth, that men are vnable to rule themselues. In deede wee weene yes: but it is but a weening, yea and an ouerweening. For our life is vtterly out of or­der, and there is nothing well ruled in it, vntill GOD haue shewed vs the way, and that wee 40 haue profited in his schoole. That is the thing where vnto Moses leadeth the people as nowe. All men [sayeth hee] are desirous of know­ledge, and loath to bee as brute beastes. Because they bee shaped after the image of God, they woulde faine haue discretion, that they might know how to liue.

Nowe it is so that GOD giueth you dis­cretion and wisedome, by vouchsafing to set his worde before you. So then, bee not so vn­thankefull 50 towardes him, as to misuse so inesti­mable a benefite. Suffer GOD to make you profite in such wise by his worde as yee may bee skilfull and wise, and not wander any more. Wee see now in effect the meaning of Moses.

Nowe haue wee to gather vppon this text, what the weakenesse of mans minde is. True it is that our father Adam receiued vnderstan­ding and power to discerne betweene good and euill in his creation: but after hee had sinned 60 hee was after a sort blinded. And wee likewise are corrupted, so as wee discerne in a manner nothing at all. Wee take white for blacke, as it appeareth by our corrupting of the whole seruice of GOD by our superstitions. [...]o. 2.14.15 True it is that God hath left vs some discretion, so as we knowe it is euill to commit theft, whoredome, murther, &c. but yet notwithstanding, wee be daseled in such wise, that our insight is not so cleare and sure as to make vs walke aright. Yee see then after what sort men are marde, and it is the thing that the scripture sheweth vs,Ep. 4.17. [...]. in­somuch that the wretched Paynims and such as knew not God, could not but be plunged in dark­nesse and so destitute of reason, as they coulde not discerne any more. That is the first point which we haue to marke.

And when as Moses intytleth Gods worde and his lawe to bee our wisedome: thereby hee sheweth that wee haue no wisedome in our selues, ne knowe howe to behaue our selues, but are as brute beastes, vntill such time as our Lorde haue taught vs. That is another point. And were the same well borne in minde, sure­ly men woulde not bee so bolde to inuent things after their owne liking, but woulde hold them­selues soberly and meekely vnder Gods worde. And so much the more neede haue wee to mind this texte, because wee knowe there is no o­ther wisedome in vs, than to submit our selues teachable vnto God, and to harken what hee saith to vs, to sticke thereto quietly, refusing all that euer we can conceiue of our owne head. According wherevnto Sainct Paul saieth,1. Cor. [...] 19. that wee cannot bee wise before God, vntill wee be become fooles in our selues: that is to witte, vn­til we know that there is nothing but vanitie & leasing in our owne vnderstanding, and there­fore that wee must giue ouer all that we thinke good, and not knowe aught but that which God commaundeth. And therewithall, as Mo­ses ment heere to bereaue men of all selfewee­ning, to the intent they shoulde stoope and submitte themselues vnto Gods worde: so on the contrarie parte hee ment to shew that when men haue Gods Lawe for their rule: they shall want nothing, but all shall bee well and perfect. That is a seconde point which we haue to note. I haue told you alreadie that men must vnder­stande, that there is not one droppe of sounde iudgement in them, but that to become wise, they must yeeld themselues wholly vnto God. It is not ynough to knowe this: for wee might partly heere GOD, and afterwarde adde thereto of our owne, as we see the Papists haue done. They will not saye that the Scripture is false, (howebit that they themselues doe fal­sifie it moste wickedly: and yet for all that they bee inforced spite of their teeth to say still, it is the worde of God:) But they woulde faine mingle their owne lawes with it: whereby it is euident that they haue made such confusi­on, as a man cannot discerne betweene the holy scripture, and their fancies. And why [haue they done so]? Because that to their seeming there is some want in Gods worde, and hee hath not taught thinges perfectly ynough: but that is a cursed blasphemie. For Moses, to giue due authoritie to Gods worde, saieth expreslie that it is the wisedome and vnder­standing of such as heare it, and taste of the do­ctrine that is conteyned in it. As if hee shoulde [Page 121] say, couet not to knowe further than your God sheweth you. Holde yee there: for those are your boundes and listes, and whosoeuer pas­seth them confoundeth heauen and earth toge­ther. So then let vs learne, that when God is so gratious as to teach vs, it behoueth vs to yeelde simplie to that which he saith. And how may that bee done? Verily if wee take thinges whole as hee telleth vs them, and not by halfe as wee see these braue laddes doe, which would 10 cut off Gods authoritie from him by the waste. Well, say they: Let the Gospell be preached: but if there bee any thing that wee mislike, let that be laide away, such doctrine must bee let alone. Yea? Shall God then be subiect to mens fancies, so as they shall receiue nothing but what they thinke good themselues? What a madnes is that? Now when we see y^t these rascals aduaunce themselues after that sort: let vs on our side learne to giue eare to God in all points,20 and to make no exception to restreine his au­thoritie, but to receiue obediently whatsoeuer proceedeth from his mouth. Let that serue for a principle. And againe, when we once know what is in the holy scripture, let vs reiect all the rest as straunge and bastardestuffe. For our Lorde hath not taught vs as it were an Apsie, to sende vs to a greater and excellenter ma­ster than himselfe: For what a presumptuous­nesse were it [to think,] that God hath shewed 30 vs but onely the first enterances, and that men must leade vs higher? What a comparison were that? And yet notwithstanding it is the thing that is done in poperie. For the Pope saith, that the lawes which hee hath made, are the reue­lations of the holie Ghost, whereof our Lorde Iesus spake when hee saide to his disciples [I haue many thinges to say vnto you,Iohn 16.12.] but yee cannot beare them all away as nowe. Verily as who shoulde say, that God had giuen but 40 some small enterances in his Lawe and his Gospell: and that the Pope were inspired aboue the Prophets and aboue Christ himselfe to bring a much more exquisite doctrine than theirs. Wee see then that the diuell hath passed all measure in this behalfe. Wherefore let vs learne to knowe nothing but that which we re­ceiue from aboue, and which it pleaseth God to shewe vnto vs. Take that for a principle. More­ouer, if this was verified of the lawe of Moses: let vs assure our selues there is much more rea­son that it shoulde properly be iustified and ve­rified of the gospel, so as they which haue profi­ted therein, may assure themselues that they haue perfect learning, wherein to beholde euen the heauenly giftes,2. Cor. 3.18. as Saint Paul speaketh of it. And therefore let vs humble our selues when we see our Lorde so gratious to vs, as to teach vs familiarly as it were with his owne mouth. This is it in effect, which we haue to remember vp­pon this streine. In deede it deserueth well to be laide foorth more at length, and I must touch it againe hereafter: neuerthelesse I will now con­clude with a complaint. I see walkers yonder, & I knowe for what their comming is, except it be to shew a contempt of God and his word, which is an intollerable lewdenesse. They come babling heere to the doore, and that not twise or thrise, but more than a doosen times. It shew­eth well that they despise God manifestly. Such is the honour of Geneua, that when the Go­spell is a preaching, men come euen to the Church doore to make a flatte mockerie of it, and after the same manner also is baptisme ho­nored heere: and it is too common a dealing.

Therefore let vs kneele downe in the pre­sence of our good God, with acknowledgement of the innumerable faultes which wee haue committed against his maiestie, and for the which wee bee woorthy of eternall death if hee pittie vs not. And therfore let vs pray him to shedde out his mercie vppon vs: and that we may the better feele the same, let vs beseech him to vouchsafe to traine vs so vnto him henceforth as hee subdue all our stubburnnesse and all the wicked lustes of our flesh, and reforme vs in such wise to his obedience, as wee may fare the bet­ter by the chastisements that he sendeth vs: and therewithall graunt vs the grace to receiue our Lord Iesus Christ for our guide and shephearde, and to heare him as our teacher and master, like as hee speaketh to vs daylie by his worde. That it may please him to graunt this grace, not one­lie to vs, but also to all people and Nations of the earth, &.

On Tewsday the xxj. of May. 1555. The xxj. Sermon, which is the third vpon the fourth Chapter.

IT was declared to vs yester­day, that forasmuch as GOD seeth that we know not howe to liue: hee taketh paine to teach vs, and doth it in such sort, that as manie as list to obey his do­ctrine,10 haue a perfect rule to deale by. And at this day it is long of none but our selues, if we be not wise and well aduised to guide our selues. For wee haue a God that will not faile vs, and his worde is a sure rule for vs. But heere in wee see mens leawdnesse and vnthankefulnesse, in that they cannot finde in their heartes to sub­mitte themselues vnto God, but will needes bee wise in their owne conceit, and still follow their owne inuentions. Yet notwithstanding this 20 maxime cannot bee rased out by men: name­ly, that wee haue neither wisedome nor discre­tion, except wee haue profited in Gods schole. And therefore we be warned heereby, to holde our selues simplie to Gods commaundementes. For as soone as wee fall to adding of any thing to Gods worde, it is by and by but corruption: and when wee bee out of those boundes, wee can doe nothing but stray. Neuerthelesse, a man 30 might make a question heere, howe Moses coulde say that the people of Israel should bee counted sage and wise among all Nations: see­ing wee knowe that the heathen did glorie in their owne follies and superstitions,Rom. 1.22. euen in de­spite of the lawe. Seeing the Infidels were so proude that they reiected the good learning [of the Lawe,] and rested vppon their owne fonde toyes, it shoulde seeme that this was not ac­complished in such wise as Moses speaketh of it heere. But wee must wey well the speech 40 that is set downe heere: that is to wit, that the nations which shoulde heare the Lawes in such wise as God had giuen them, shoulde say, beholde heere an excellent and noble people: Nowe as for those that held scorne of Gods law, and were caried away with pride and ouerweening, did they euer vn­derstande what Moses had saide vnto the peo­ple? No. So then, yee see that the question is resolued in this wise: namely that as many of the heathen, as had knowen and tasted well 50 the doctrine that God had deliuered to the peo­ple of Israel, confessed (as truth was) that Gods chosing of a certaine people for himselfe, was a great and singular priuiledge. But verie fewe of them vouchsafed to consider that: for all of them lay weltring still in their owne dung. And although it was apparantly seene that the peo­ple of Israel had a seuerall lawe and Religion by themselues: yet did all men shut their eyes and stoppe their eares. And that was the cause 60 why they made no reckening of so great a bene­fite.

Now herewithal Moses sheweth in two things, how greatly the people ought to haue esteemed of the grace that was giuen vnto them. For let vs (saith he) bee compared with the rest of the worlde: and it shall not bee founde that those which worshippe Idolles doe finde such power among them as to bee succoured at their neede,Psal. 50.1 [...] or that their Gods whom they call vppon, bee so familiar with them. There will no such thing be found. For as soone as we pray vnto our God, and resort vnto him: wee feele him neere vs by and by. Yee see then an inestima­ble benefite. Againe, wee haue his lawes and Statutes which hee hath giuen vs, wee haue his righteous ordinances: all others doe but goe a­straie. True it is that they weene they do wel: but in the meane while they haue no certaintie in their religion: for they haue no trueth con­cerning God. Therfore let vs consider the good that hee hath done vs, to the ende wee may inioy it. For all this is treated of by Moses, to the intent it shoulde bee applyed vnto vs, and we learne to serue our God with y^e greater zeale, and to holde our selues in awe. For the set­ting of his benefites and gratious giftes afore vs, is one of the wayes whereby God intendeth to winne vs to him. And it is a shame for vs if wee serue him not, seeing hee hath chosen vs and adopted vs to bee his children. Thus much concerning the first part, where it is saide that other nations haue no Gods that come so nigh them.

This saying (as I haue touched afore,) is meant of Gods helping of his people of Israel as ofte as they called vppon him: yea and oftentimes also euen before they required it,Esa. 65.23 after which manner wee see that hee dealeth with vs also. Hee thinketh vppon vs whyle wee bee asleepe, hee watcheth for vs, and hee maketh vs to feele his succour at our neede. Neuerthelesse, in telling them that God will succour vs, euen in all thinges that wee require at his hand: his intent is also to incourage folk to call vppon God, and to make them to blame themselues for their owne negligence whensoe­uer they bee destitute of helpe and succour at Gods hande: and to doe vs to vnderstande that Gods forgetting of vs, is for that wee flee not to him for refuge as wee ought to doe, ne seeke vnto him, who is alwayes readie to helpe vs at our neede. Thus yee see that the intent of Moses was to exhort the people to prayer and supplication, and therewithal to shew that God had alwayes shewed himselfe at hande vnto such as had returned to him.

It is not so with any of the Gods of the heathen. If this saying were well obserued, the wretched worlde woulde not ouershoote it selfe so farre as it doeth. Wee see what windlasses men make to seeke saluation: but there are very few which goe right forth vnto God, and yet doeth hee allure all of vs: the way and the gate is o­pen. Whereof is it long that wee goe not on? It is for that euen of nature wee desire to bee deceiued. Wee see howe all men doe de­uise patrones and aduocates to themselues, and [Page 123] it seemeth to them that they cannot bee disap­pointed, when they haue their owne deuotions after what sort soeuer it bee. Thus doe men wilfully beguile themselues, and runne gadding vp and downe. But when they haue toyled them selues neuer so much, in the ende they finde themselues ouer weried, & yet y^t they haue gai­ned nothing by all that euer they did. Wee see them howe it is not without cause saide, that if wee looke well to our selues, none of all the 10 wretched vnbeleeuers which torment them­selues to atteine vnto God, and holde not the right way thither, haue such aduauntage as wee haue. For whensouer we call vpon God simplie and according to his worde, wee be neuer disap­pointed.Psa. 145.18

But now let vs come to that which Moses ad­deth concerning statutes and laws, which is the principall point of this sentence. What people is there (saith he,) which hath so rightfull statutes and 20 ordinances as we haue? Truely if a man would haue beleeued the heathen, they thought verie well of themselues in their owne dotages, and they bare themselues in hand that there was nothing but sounde perfection in them. But yet for all that, it is a wonder to see howe they became so dull. They that otherwise were of great skill and sharpewitted, were become so brutish in their superstitions, as euen little children might iust­ly haue beene ashamed of them. But the light 30 must be faine to shine in the darke: or else it will neuer bee possible to discerne a right. And for proofe thereof, what is the cause that the hea­then are so hardened in their owne dotages? It is for that they neuer knewe Gods Lawe, and therefore they neuer compared the trueth with the vntruth. But when Gods lawe commeth in place, then doeth it appeare that all the rest is but smoke: insomuch that they which took them selues to be maruelous wittie, are founde to haue 40 beene no better than besotted in their owne beastlinesse. This is apparant. Wherefore let vs marke well, that to discerne that there is no­thing but vanitie in all worldly deuises, we must knowe the Lawes and ordinances of God. But if we rest vppon mens lawes, surely it is not pos­sible for vs to iudge rightly. Then must wee needes goe first to Gods schoole, and that will shewe vs that when wee haue once profited vn­der him, it will be ynough. That is all our perfe­ction.50 And on the otherside wee may despise all that euer is inuented by man, seeing there is nothing but fondnesse and vncertainty in them. And that is the cause why Moses termeth them rightfull ordinances. As if he shoulde say, it is true indeede that other people haue store of cere­monies, store of rules, and store of Lawes: but there is no right at all in them, all is awrie, all is crooked. True it is that they perceiue it not: and what is the cause thereof, but for that it is 60 not possible for them to discerne good from e­uill, without Gods worde which is the trueth? Howesoeuer wee fare, wee cannot do the thing that is iust or right, except wee haue first lear­ned it at Gods hande. And if wee haue beene so farre ouerseene as to allowe our owne do­ings, let vs not goe on still, for God will disal­lowe euerie whit of it, because wee must take all our rightnesse at his trueth. In this case it is not for euerie man to bring his owne weightes and his owne balance: but wee must hold ourselues to that which God hath vttered and doth vtter. True it is that Moses doeth greatly magnifie the people of Israell heere: but yet neuerthelesse we must vnderstande, that the priuiledge which is so greatly magnified heere, did nothing aduan­tage those which reiected the lawe and profited not themselues thereby. The Iewes are ter­med heere a wise and skilfull people, a noble people, a people that hath nothing but excel­lency and worthinesse in them. And why so? Be­cause God had chosen them, and vttered his iudgementes and righteousnesse vnto them.Esa. 42.18. But yet for all that, on the other side they be termed blinde and deafe. And why? Because they did what they coulde to haue quenched the light that God had kindled for them. We knowe that they were taught by the doctrine which contei­ned their whole wisedome. And therefore when they despised it, they coulde not be but dubble blinded insomuch that the ignorance of the hea­then and infidels, was nothing in comparison of theirs that had so reiected Gods grace, when it was put into their handes: And that is a point well worthie to bee weyed. The Iewes do arme themselues yet still at this day with the same texte, when they list to commende themselues. Tush, say they: it is saide that wee bee men of vnderstanding, a people of great wisedome, a people of passing nobilitie and worthinesse. This is true, if they had helde fast the treasure that God gaue them, and kept it well. But seeing they bee fleeted away from the law, or rather y^e a veyle is cast before their eyes,2. Cor. 3.14 16. because of their reiecting of Iesus Christ: yea and seeing that e­uen before his comming, they disobeyed the Prophetes and became hardharted against the doctrine of saluation that was brought to them: it coulde not bee but that (as I saide afore) they must needes become more ignoraunt than all the rest of the worlde. For if the heathen bee as good as destitute of reason, because they haue not beene in Gods schoole: needes must they to whome GOD hath spoken,Eph. 4.18. and yet are dis­obedient therevnto, needes must they (I say) bee striken with the spirite of disinesse, and bee caried away by the diuell, and become as wilde beastes, so as they shall not offende of simple ignorance as they doe which neuer hearde any thing, but of wilfull rage more than beastly. E­uen after that manner is it happened to the Iewes. And it is the verie same thing where­with the Prophete Esaye vpraideth them in his two and forteeth chapter, saying: Hearken ye deafe,Esa. 42.18.20. see yee blinde. And why speaketh hee to the deafe and blinde, to heare and see well? Hee addeth the reason by and by, saying: yee haue seene ynough, and yee haue hearde ynough: but yee haue not regarded it.

Also God complayneth of his paines taken in teaching of his people, and of losing his la­bour therein. For (saieth hee) haue not I done [Page 124] workes ynowe among you? Yes, but what for that? You haue had neither eares nor eyes. And nowe if yee bee compared to the rest of the worlde, yee passe all the heathen and vnbelee­uers in blindnesse. And why? For yee haue had teaching ynough and too much. And his vpbraiding and blaming of them, is not for that they had not sufficient experience where­by to haue beene dewly taught: but for that they did shut their eyes, and woulde not profite 10 themselues by the thinges that GOD shewed them.

Seeing that the Iewes are thus blamed by the Prophet, notwithstanding that Moses had re­ported them to bee a people of wisedome and vnderstanding: let vs come to our selues, and consider that if this bee happened to the natu­rall braunches, what shall become of the impes [that are grassed into the tree,] as Saint Paul speaketh of it in the eleuenth to the Romanes.Rom. 11.17. 20 It is certaine that the Iewes went before vs in preheminence, or at lestwise they had the birth­ryght in Gods Church,Exod. 4.22. and haue it yet stil. And which more is,Ep. 2.12.13. at such time as wee were straun­gers vnto God, they were his householde folke, and in his house and Church.Rom. 9.4. Yet notwithstan­ding, euen after they had beene inlightened as wee see heere, they were condemned of greater blindnesse than the wretched Painims that ne­uer had any taste of the trueth, nor any one 30 sparke of good knowledge. And why? for they had made themselues vnworthy of such a bene­fite. But God in these dayes sheweth himselfe more familiarly to vs than he did to the fathers in the time of the lawe.2. Cor. 3.18. For in the Gospell his face shineth foorth in such wise, as wee may be­holde it to be transfigured into his glorie. Is not our Lorde Iesus the liuely image of God his fa­ther? And doeth not hee shewe himselfe in such 40 wise in his Gospel, that we may discerne him as well as if he dwelt among vs? Nowe then, if wee haue not our eyes open to receiue this doctrine, nor bee diligent to profite in the same: muste not the vengeance which the Prophet Esaye speakes of, light vpon our heads? that is to wit, that wee shall be more blinde and brutish than the heathen,Esa. 42.20. for as much as wee haue seene and woulde not see? And in good sooth wee knowe it without his telling vs thereof. Looke me vp­pon the Turkes: they haue some reuerence 50 to their religion, and so haue the Papistes also: & yet are both of them cut off from the Church of God through their own fault, but yet are they not so much to blame as wee. Therefore when men slide backe againe after they haue once knowen the Gospell, yee shall see them become like dogges, so as there is no more honestie nor feeling of God in them, but they bee vtterly be­witched, and growe into the senslesnesse of minde which Saint Paul speaketh of,1. Tim 4.4. namely 60 that they make no remorse of conscience at any thing. And wee neede not to goe farre to seeke examples hereof. For euen among vs there are diuers to bee seene, who hauing vnhallow­ed Gods word after that sort, are become starke madde and fall at defiance with GOD, being possessed with such diuelish rage, as there re­maineth not any more shamefastnesse in them. Therefore when wee see this geere, we ought to quake at it and to say, Loe howe GOD reuen­geth the contempt of his worde. And therefore let vs beare in minde, that when God hath bene so gratious to vs as to doe the office of a schole­master among vs, and to teach vs by his word: it behooueth vs to followe the light thereof. For if it bee put out through our naughtinesse: it must needes bee that wee shall become more dull of vnderstanding, than all the rest of the worlde whiche neuer wist what GOD or true Religion is. Thus yee see what wee haue to marke as in respecte of this sen­tence.

Nowe Moses addeth immediatly, Take heede to thy selfe and keepe thy soule diligently, that thou forget not the thinges which thine eyes haue seene, nor let them euer depart from thy heart: that is to wit, the day wherein thy God made thee to appeare before his Maiestie in the valley of Hareb. There hee taught thee his lawe, when hee willed mee to make you all to appeare together before him. Therfore be mind­full of that day, and let it neuer be forgotten. Nowe when as Moses saith take heede to thy selfe & keepe thy soule: Hee sheweth that hee cannot suffici­ently expresse the care which wee ought to haue to walke in the feare of God, and to make and keepe good watch, for feare of starting from him, least the diuell harrie vs abrode and make vs become as stray sheepe. Nowe if this bee not superfluous, what needeth any more to quicken vs vp withall? See howe God speaketh heere: hee saieth not onely, take heede to your selues: but also, take heede to your selues and take heede to your soules. That is to say, vppon perill of your liues take heede to your selues and watch well, that yee bee not taken vnwares. And this is not said without cause: for wee see howe frayle wee bee. Although God haue gi­uen vs so sure a foundation, as wee can neuer be shaken downe if wee holde vs to it: yet doe wee nothing but totter, and euerie thing of nothing maketh vs to reele. Seeing then that our na­ture is so vnconstant, and wee swarue so easily from Gods trueth: let vs assure our selues that this exhortation is not set downe heere without cause. Againe, wee see also howe wyly the diuell is, and howe many meanes hee hath to beguile vs, and wee are easily ledde to giue eare to such as seduce vs. Also there is great poli­cie vsed to deceiue vs: insomuch that the cou­siners doe shroude themselues euen vnder the name of GOD, in their foisting in of their false doctrines and errours: and the diuell dis­guiseth himselfe by transforming himselfe into an Angel of light (as S. Paul speaketh of him):2. Cor. 11. [...] and hee assaulteth vs not some one way onely,1. Pet. 5.1. but when hee perceiueth that hee hath missed on the one side, hee runneth streight to the o­ther, so as wee haue no sooner withstoode one assault, but wee must by and by come to ano­ther. Seeing then that wee on our sides are so fraile, and the diuell hath such shifte of wyles and slyghtes to beguyle vs: we may well assure [Page 125] our selues it is not for nought that Moses willeth vs here to beware, euen vpon perill of our soules. But what for that? Wee see neuerthelesse how ill this doctrine is put in practise. For wee bee care­full ynough for the thinges that concerne this earthly life: insomuch that we stande alwayes vpon our gard for feare of being taken vnwares, and on what side so euer a man come to assaile vs, he can not enter vpon vs, for wee are euer ar­med: but as concerning Gods worde, wee forget 10 that out of hand. True it is that men will come to some Sermon nowe and then for fashions sake: but when they come home againe they neuer thinke more of it, it is quite out of their rememberaunce, it goes in at the one eare and out at the other, as saieth the prouerb: so that [in the ende] they finde themselues emptie and hungerstaruen, bicause they made none ac­count of the warning that is giuen vs here. So then, let vs learne to bee more watchfull and to 20 keepe better warde: and let vs weigh well this saying, That we must take heed to our selues. Why so? For if wee doe not keepe good watche and looke well about vs: wee shall wonder to see how soone the Diuell will haue snarled vs in his snares. Moreouer forasmuch as it is very harde for vs to doe so, and wee see that at one time or other wee bee quickly thrust out of the way: let euerie of vs take good heede to himselfe, and rowse vp all our wittes, and gather them about 30 vs, applying them earnestly to this care & ware­nesse which Moses speaketh of here.

And he saieth purposely, Take good heede that [...]hou forget not the things which thine eyes haue seene, and beware that they neuer depart from thy heart. When as he saith, The things which thine eyes haue seene: thereby he meaneth that the people are vtterly without excuse, if they regarde not the thinges that God had shewed them, according to his former vsing of the same maner of speach.40 And whereas he saieth that our eyes haue seene,Deut. 3.21. it serueth to expresse the things which our Lord hath shewed vs tootoo euidently, so as wee can­not alledge ignoraunce, nor say, this or that was too high or too darke for mee. Thine eyes haue seene it, saieth Moses. As if he should say, No no, ye neede not to bee great Clerkes nor Doctors in this behalfe, ye neede not to bee verie suttle­headed: our Lordes manifesting of himselfe vn­to you hath bene in such sorte and so euidently,50 that euen the veriest idiotes and rudest sorte of you haue perceiued the things that he told you. And in good sooth, although Gods worde con­teine wonderfull secretes: yet notwithstanding they bee so manifest vnto vs, as wee may bee a­ble to conceiue them, at leastwise if we our selues bee not in the fault. For wee see howe God low­lieth himselfe and stoopeth to our rudenesse, bi­cause he knoweth what wee bee able to beare. Nowe then seeing it is so: let vs but open our 60 eyes, and when God hath once shewed himselfe to vs, let vs take good heede that wee forget him not: for [if wee doe,] wee shall bee vnexcusable, and our vnthankefulnesse will bee manifest and sufficiently prooued. Againe he sheweth that it is not ynough for vs to haue some light remem­beraunce of it swimming in our braine: but it must bee well rooted in our heartes: And after that manner ought Gods worde to bee sowen in vs. It is not ynough for vs to haue skill to talke of it, and to bee able to say, I knowe this & that: but wee must holde fast the thinges inwardly which wee haue heard outwardly. Nowe then, if Gods woorde bee setled in our heartes, and raigne there: then haue wee good remembe­raunce of it. But if wee bee not touched with it, nor haue any willingnesse to keepe it: it is all one as if wee had neuer heard of it. Thus ye see what we haue to marke concerning this speach of Moseses, where it is saide, that the thinges which wee haue once knowen must neuer out of our mindes.

But forasmuch as God had vttered himselfe diuers wayes to the people: it behoued Moses to shewe his meaning more particularly in this text. And therefore he addeth, The day wherein thou wart before the Lorde thy God, thou diddest ap­peare before God in the valley of Horeb, at which time hee commaunded mee to summon you, and to call you all together. Albeit then that God had shewed himselfe to the people of Israel by diuerse myra­cles, by sundrie kindes of sightes, and also by di­uerse reuelations as in respect of his worde: yet doeth Moses bring backe the people here, chief­ly to the lawe, and to the solemne day wherein the lawe was published. And that is according to the matter that wee haue seene. In so much that if wee haue not that grounde, wee shall but builde in the aire, and all that euer can bee saide vnto vs will slippe from vs. The grounde that I meane is the submitting of our selues vnto God, to bee guided by his worde and to bridle our selues thereby, so as he alone may haue the whole authoritie and maistership ouer vs, and wee become his true Disciples in sticking to his pure doctrine. That then is the cause why Mo­ses doeth make speciall mention here of the so­lemne day wherein the lawe was giuen to the people of Israel. For he sawe well that it woulde not haue booted at all to haue vppened neuer so many thinges by parcellmeale, if he had not set downe the chiefe groundwoorke, which is that men must suffer themselues to bee gouerned by Gods lawe. Likewise at this day, when wee shall haue disputed at large of a nomber of pointes, if wee doe not first and formost winne that men should obey God, and make them to knowe that his woorde is the right trueth whereunto they must holde themselues: to what purpose is it? They will bee still wauering and vnconstant, ac­cordingly as wee see howe a great nomber will bee ta [...]ting of this and that, and can finde no­thing whereon to rest. And why? For they know not the first point of Christianitie, which is, that the holy Scripture is our whole wisedome, and that wee must hearken to God speaking there, and not adde any thing thereunto. Nowe then, vntill such time as wee bee come to that point,Col. 1.28. wee shall bee euer chaunging, and doe nothing but totter and wauer like Reedes. And for the same cause doeth the Prophet Malachie saye,Mal. 4.4. Be mindeful of the Law that was giuen you by [Page 126] Moses in Horeb. For it was Gods will that thencefoorth there shoulde bee an intermissi­on, so as a certaine time shoulde passe where­in the Prophetes shoulde speake no more till the comming of our Lorde Iesus Christ. Nowe in the meane while the Prophet Malachie saith, Bee mindefull of the Lawe that was giuen. As if hee shoulde say, yee can not doe amisse if ye hearken to your GOD, and suffer your selues to bee taught by him: but you shall haue per­fect 10 learning, for it is vttered there. Now there­fore wee see what the meaning of Moses is, and howe wee ought to apply the same to our owne vse: that is to wit, that aboue all thinges wee must assure our selues, that our Lorde hath vt­terd himselfe vnto vs in such wise, as he will be a good and faithfull teacher vnto vs, if wee bee good schollers vnto him. And therefore let vs settle all our wittes to the obedience of faith, so as wee presume not to adde any thing 20 to that which GOD telleth vs. When wee bee once come to that point, then shall wee bee guided foorth from point to point, and from degree to degree to our perfection: but yet must we haue the foresaid groundworke, before wee can build well.

Nowe let vs come to this saying of his, Call [...]o minde the daye wherein yee were before the Lorde. This saying importeth much. For although that GOD did then testifie his presence in the 30 valley of Horeb, as wee shall see hereafter: yet notwithstanding whensoeuer hee speaketh vnto vs, wee appeare before his iudgement seat, though wee haue no visible myracles. And it is all one as if a Prince being set to hold a Court of estate, should cause his statutes and ordinances to bee proclaimed by the sounde of a trumpet, to the intent that all men might haue know­ledge of them. After the same manner doeth GOD deale in this case. For when he vouch­safeth 40 to haue his worde preached vnto vs, it is as much as if he summoned vs to him, and cal­led vs to his throne, there to appeare euerie man for himselfe, to yeelde account as before our iudge. And (as I told you) this importeth much. For wee bee greatly destitute of wit and reason, if this mooue vs not to heare Gods worde with other reuerence than wee haue done. If we con­sidered well, that when wee come to a Sermon, or when wee take the Byble in our handes to 50 reade, God citeth and summoneth vs, so as wee cannot cast our eye vppon his word, nor receiue so much as one worde that is vttered to vs in his name, but that his Maiestie is present there with it, and wee our selues are present in his sight. If wee thought well vppon that: I pray you should wee not bee otherwise prepared and humbled to yeeld our selues teachable? Should wee not bee in another manner of forewardnesse than wee are seene to bee? Therefore if wee come hither 60 with such coldnesse, as it were but for orders sake, or when in reading of the Byble, some of vs are caryed awaye with fonde curiositie, some thinke them selues discharged to Godwarde with the hauing of two or three sentences, and othersome make but a pastime of it: doeth not this dealing of ours shewe well, that wee neuer tasted of this saying? Namely, that if GOD speake vnto vs, wee must come before him and feele his Maiestie, to be as it were beaten downe vnder it, to the ende to submit our selues the better to his woorde. That is one principall point.

Besides this there is also an assemblie that Moses speaketh of, howe he was commaunded to gather the people togither. For it hath bene Gods will to keepe that order from the begin­ning for the better exercising of vs in the vnitie of faith. True it is that he could well teache vs euerie one alone by himselfe: and in deede he vseth that way too, so that whether he instruct vs by teaching, or giue vs grace to profite by rea­ding, it may well bee done by our selues alone: but yet therewithall there is the common order, which he will haue to continue inuiolable. And why?Eph. 4. [...] Forasmuch as wee haue all one faith, and haue neede to bee tyed and knit togither in one: GOD vseth this meane of teaching vs all as it were by one mouth, and maketh vs to meete to­gither as it were in one bodie: and that, not one­ly to the ende that a great multitude may take profite at one mans mouth, but to the ende wee shoulde knowe that there is but one rule, one trueth, one God that speaketh, and which cau­seth vs to bee of one accorde and one melodie in that behalfe, in so much that when euerie mā holdeth in with his neighbour, it is bicause there is a right conformitie. That then is the thing whereunto Moses had respect, in saying that God commaunded him to assemble the people, as he that was his Leiuetenaunt. Hee gaue the Lawe generally to the intent that the people might by that meanes bee taught to thinke thus with themselues: beholde, our God will haue vs to bee of one accord in him, and to bee one bo­die wholly conformable to his worde, so as eue­rie man shift not for himselfe like bandes that were scattered and put to flight in battell, but linck togither in one right and holy vnion. And this is not for one time onely: but it must be put in vre vnto the worldes ende. For it is Gods will that his Gospell should bee published.Matt. 1 [...] & Luk. [...] And how? Not in hudder mudder and in folkes eares: but he will haue men to bee taught openly, and to meete togither, yea and their meeting to bee to the ende that he bee preached, so as there may be a good vnitie of faith, & that the mark where­at all of vs doe shoote, may bee to bee gathered and knit togither in our head Iesus Christ,Eph. 4. [...] who is the bond whereof S. Paule speaketh, which proceedeth of the common preaching. Where­fore let vs learne that wee can not bee rightly of Gods housholde, nor of his flocke, vnlesse wee meete togither, and that our meeting be not on­ly a comming togither in the Church, but also a continuall linking togither in vnitie when we be gone thence, and when euery of vs is alone by himselfe from companie, so as wee shewe that Gods gathering of vs togither vnto himselfe is not in vaine, but that there is a right brother­hood among vs, to come all vnto him in y^e name of our Lorde Iesus Christ. For the diuell seekes [Page 127] by all meanes to breake that bond, as wee see he hath laboured in all ages to stirre vp sectes to rend asunder the bodie of the Church, and it is the thing that he striueth to doe in these dayes more that euer he did erst. And if hee cannot obtaine that false doctrines may haue their full scope to make hauocke of all thinges: yet will he sowe darnell among vs, so as in stead of being vnited, wee shall bee heauing one at another, or at leastwise as good as drawen a sunder, so as 10 our bond shall not bee straite and well knitte to­gither. When wee see the matter in that taking, let vs vnderstande that it is a practise of the di­uels driuing. And why? Gods intent is that we should bee gathered togither before him, yea euen before him. For the wicked wil wel ynough make leagues and confederacies: howbeit, that is but to spite GOD: and in verie deede they turne their backes vppon him, and hide them­selues from him, and by all meanes possible es­chew 20 to come at him, for they haue no liking at all of him. But wee on our side must come togither in the presence of our God. Sith it is so, let vs afraide to shrinke a sunder, and let not the Diuell separate vs as wee see hee la­boureth to doe: and he knoweth that hee shall haue ouerthrowen the principall point of our saluation, if he may winne that at our handes. And therefore let vs abhorre all such sowers of discorde in the Church of God. Wee see now­adayes,30 that in stead of assembling togither, there are diuerse which seeke nothing but to scatter Gods flocke: and wee neede not to goe any further than to this present place. We per­ceiue howe these rascalles doe now adayes serue the diuell as though they tooke wages of him, or were vtterly solde to bee his seruauntes. A man may see whereat they shoot. There needeth no gessing or coniecturing, there needeth no great inquirie of the matter: let a man but looke 40 vppon their doings, and he shall finde that their whole seeking is to breake al vnion, and to pluck asunder the things that haue beene knitte togi­ther in the name of God. If GOD did euer worke myraculously in any place: he woorketh here as myraculously as in any place of y^e world, and hee sheweth the power of his woorde as mightily as may bee. Goe wither ye will, and such as are scattered from all other places, re­sort hither to shrowde themselues as it were vn­der 50 Gods winges, and to bee as it were one flocke gathered togither in his name. And what doeth the Diuell on the contrarie parte? There is nothing else but banding, that the wicked may shed abroade their venim and poi­son. And howe? Euen by vnioyning the thinges that GOD had ioyned. In deede they will not say it: but the thing it selfe is too apparant, and there needeth no long disputing or discoursing of the matter, if a man doe but open his eyes he shall see it. And it is a great shame that it is suffered and winked at: for the matter is too o­pen and manifest.Matt. 19.6. Yet notwithstanding it is not our Lordes will that the thinges which he hath knitte togither shoulde bee so vnhappily rent a sunder, and all bee put out of order after this sort. Wherefore let vs abhorre such plagues, and beseeche GOD to rid his Church of them & the world too, by powring out his vengeance vppon them, seeing it appeareth that they bee vtterly reprobate, and that there is no meane to reclaime them againe. God so thunder downe vppon them, as men may knowe howe highly hee esteemeth the vnitie of the faith, and his Church be maintained in true brotherhood and concord. And in the meane season let vs labour to bring this to passe: and if wee bee true mem­bers of Iesus Christ, let vs doe the cleane con­trarie to that which wee see the wicked doe. For sith that they doe straine themselues so to put all thinges to hauocke: let vs on our side walke on in good vnion, and looke that wee come to­gither in the presence of our God, and that in such wise as his worde doe maintaine vs in good agreement, and cause vs so to serue him, and wee being conuersant one with another in good bro­therly friendship, may bee followers of the fa­therly goodnesse of our GOD, whereby he ga­thereth the thinges togither which were scatte­red asunder before.

Nowe let vs fall downe in the presence of our good GOD with acknowledgement of our faults, praying him to make vs so to feel them, as wee may repent vs of them aright and seeke the remedie of them, which is, that he cleanse vs from all our affections and lustes, making vs to renounce all our owne desires in such wise, as we may no more bee giuen to our owne fansies and likings, but seeke altogither to bee ruled by his worde, and to profite therein after such a sorte more and more, as our whole wisdome and per­fection may be to be ruled altogither by y^e same. That it may please him to graunt this grace not onely to vs, but also to all, &c.

On Wednesday the xxij. of May. 1555. The xxij. Sermon, which is the fourth vpon the fourth Chapter.

I Declared yesterday after what maner wee must come together in the name of God, to appeare before him. For the meeting of the wicked is to make confede­racies, and it is apparant that their seeking is but only to conspire against God and all goodnesse: but yet their meeting is by hiding themselues from Gods presence, & they would faine turne their backes vppon him, so as 10 he shoulde not see them. Truely they doe but loose their time: for all things must needs come to account before God. And if mortall men e­spie their wicked practises, so as they perceiue that their banding of themselues is but to ouer­throwe all order: the same must needes bee knowen to the heauenly iudge,Eccle. 12.14. Heb. 4.13. from whom no­thing is hidden. If their lewdnesse appeare euen to little children: thinke they that God hath his eyes stopped? But it behoueth vs on our side to 20 present our selues before God in all our mee­tings, to the intent that he may sit among vs, & wee bee taught as it were by his mouth and go­uerned by his hand. Furthermore forasmuch as wee see that the wicked seeke altogether to rend a sunder the vnion of the Church: let vs inde­uour so much y^e more to come togither in Gods name. For wee can not prooue our selues to bee his children, if wee haue not the marke whereof Moses speaketh here. And thereby it may bee 30 iudged, that such as passe not to haunt the com­panies of Christians, when they meete together in the name of God to heare his worde and to pray vnto him: are but as dogges, and deserue not to bee reckened in the common aray of mē, but are to be abhorred as dung and filth, bicause they haue cut off themselues from Gods house. Thus yee see what wee haue to remember con­cerning that text.

And nowe Moses addeth, that if we minde to 40 fare the better by the meetings that are made in the name of God: Wee must hearken to the things that he telleth vs, and that must bee to the ende that wee may feare him, that is to say, to the ende wee yeeld him al reuerence, and it may appeare that wee take him for our Father and God. For if we thinke to content God with ceremonies, we de­ceiue our selues, as they doe which could finde in their heartes to haue no Religion at all, and therefore resort hither, some but once a moneth,50 and othersome as seldome as may bee. There are also which come hither vpon the Sundayes and Wednesdayes as it were for fashions sake: but in the meane while doeth it appeare that they bee any whit edified in the feare of God? Doeth it appeare that their comming hither to crowd themselues into the flocke, doth any whit amend them or make them the better? Nay ra­ther they become the more venemous against God, & therefore their comming to infect Gods house, is to their greater condemnation: for they bee vnworthie to come here, they bee no better than swine. Therefore our comming to the Church must be to another ende: that is to wit, that wee may profite in the feare of God. Nowe (as I haue touched alreadie) this feare impor­teth that he shoulde ouerrule vs, and that wee should bee subiect vnto him. And for the same cause also doeth Moses match these two sayings together, namely that wee must doe the things that God commaundeth vs, and also, that wee must feare him. Many men thinke they feare God well, whē they haue some fond deuotion towardes him, as wee see in Poperie, where euerie man sayes that his intent is to serue God: but after what fashi­on? Euen euerie man after his owne fansie. But y^e obedience which God requireth at our hands in yeelding our selues wholly to his worde, and the reuerence which wee owe him as to our Fa­ther and King: are things vnseparable. Where­fore let vs marke well that if we be minded and desirous to come together as wee ought to doe: Gods worde must haue all authoritie ouer vs, so as our receiuing thereof bee not onely to con­fes it with our mouth, but also to frame our liues wholly thereafter. For if wee will needes liue af­ter our owne swindge, and euerie of vs doe what seemeth good to himselfe: God holdeth scorne of vs and disclaimeth vs, though wee protest to feare him and serue him [neuer so much.] For it is no reason but that he should be heard, special­ly seeing he taketh paine to teach vs. That ther­fore is the first point.

Againe let vs vnderstand that our keeping of Gods Lawe,Psal. [...]6. [...] and our walking according to his will, doe not aduauntage him at all: for what can he receiue at our hands? But it is to the end that the world may know that we feare him, that is to say, that wee take him for our maister, & that we would faine be wholly his, and that he should gouerne vs. That is the effect of the matter that Moses sheweth here. Howbeit forasmuch as Churches are oftentimes defiled with hypocrits and wicked folke which crowde in couertly, who notwithstanding are worthie to bee euen thrust out of the world:Psa. 5 [...]. [...] Let vs marke what is saide in the fiftieth Psalme, where God declareth that he separateth his [true seruantes] from such as falsely abuse his name: so as his voyce thunde­reth to summon those that feare him aright, and [Page 129] haue not couenanted with him vnfeynedly, nor serue him onely with Ceremonies, but also in ve­ry deede: them will he assemble together. And on the contrarie part, hee vpbraydeth those that take his name in their mouth, and yet notwith­standing doe take part with robbers, murderers, theeues, and traytours. Therefore when men will needes match GOD and the diuel toge­ther after that fashion, as it appeareth that most men doe: God complaineth of it, and prote­steth 10 that it shall not scape vnpunished. Now if he shewe such a separation aforehand: Let vs bee well assured,Matt. 25.33 that when the day commeth wherein the Goates shalbe put asunder from the Lambes, the shame of such as haue preaced af­ter that sorte into Gods Church shall then bee discouered, and they shalbe abhorred of all crea­tures as they deserue. But in the meane while let vs see that wee separate our selues from them as neere as we can: and when we see such vnclean­nesse,20 at leastwise let vs beware that wee mislike them, and let vs pray God to rid and cleanse his Church of such infections. Howsoeuer the case stand, let vs be mindeful of the thing that Moses speaketh in this text, whensoeuer we intende to meete together in the name of God.

Afterward hee addeth, that when wee our selues haue walked in the feare of God, euery of vs must teach his children to do the lyke. Wherein we see that it is not enough for euery man to discharge his duty 30 in liuing orderly himselfe: but that we must (to y^e vttermost of our power,) procure the cōtinuance of Gods honor and seruice after our deceases. And in good fayth, is it reason that Gods name should be buryed with our death? We know how flightfull our lyfe is: but Gods glory must indure for euer without decaying.Esa. 40.6. 1. Pet. 1.24. Iude. 25. Therfore let vs learn our owne duetie: that is, to walke righteous­ly all y^e time of our lyfe, and to indeuer to traine vp our children aright, so as religion may florish 40 and prosper when wee be dead, and God be al­wayes honored in the world, that his name may be called vppon purely. And that is the very cause also why God commaundeth fathers so straightly to teach their children. For the coulde well send his creatures into the worlde, though no man had any speciall care of them: but hee chargeth fathers to bring vp their children. And why? To the ende they should knowe that they must yeelde an account of them. And for the 50 same cause also doth he communicate his name vnto them.Mal. 2.10. For the title of father belongeth to himselfe alone: but yet hee honoreth men so much as to grant them the name of fathers. And to what ende?Matt. 23.9. That they should be the earnester and carefuller in teaching their children their dueties.

So then, let vs doe our indeuour, that there may remaine a good afterspring after our decease, so as Gods Church may florishe still,60 and his name be worshipped from age to age. And wee ought to labour so much the more in that behalfe, because wee see how the diuil pra­ctiseth to ouerthrow all that euer is builded in the name of God. So farre of is it that the fruite which ought to come of the Gospel doth ripen: that men doe labor to plucke it vp, or else to marre it and to turne it out of the owne kinde. Sith wee see this, ought we not to bee the more prouoked to doe the duetie that is commaunded vs here? Without going any further, what is to be seene heere among vs? The Gospell hath bin preached to vs now a long time: and yet for al that, what maner of ones are they which haue bin borne of all this time, to whome God hath graūted the grace to be suckled with Gods word euen from the teate, and to bee brought vp in it lykewise, so as they being then but little babes, did neuer see any of the diuelish abhominations of poperie, and therefore ought to bee euen throughly soked in the doctrine of saluation? what maner of ones are they? doth it not ap­peare that most part of them are so frowarde, as if they were the brood of Serpents? The world may see that they despise God openly, and com­mit such wickednesse and lewdenesse, that there is much more honestie and more shewe of Re­ligion among the Papistes, than there is among these. Seeing then that thinges are so farre out of order, and the diuill indeuoreth to put all to hauocke, ought we not to be the more inflamed to doe our indeuer, that there may remaine at leastwise some little seede after our decease, so as the remembraunce of the Gospell be not vt­terly abolished, nor the thing that hath bin set vp so happily in the name of GOD and by his wonderfull power, be decayed and pulled downe againe by the enemies? Now then, seeing that God hath graunted vs the grace and priuiledge to bee called to the hearing of his worde, and to haue it set forth in the pure simplicitie among vs: let vs vnderstand that we be the more bound to serue and honor him, not onely seuerally for our owne partes, but also by teaching our chil­dren, and by taking paynes to make them also to liue vertuously, so as the doctrine which they shall haue heard in their youth bee not loste nor marde, as wee see too much by experience. And generally let vs all haue this regarde, that such as come after vs may agree in the true reli­gion, so as there may be no chaunge. But so far off is that from being done, that the enemies of the trueth, (I meane the housholde enemies and not the Papistes, for they bee farre woorse than the Papists,) think they shall neuer come time enough to ouerthrowe all order and to pull downe all that GOD hath set vp here. Sith wee see it is so, let vs vnderstand that wee ought to bee as earnest in building vp to the Lorde as the diuill is in pulling all downe. For let vs not mistrust but that Gods power is stronger than al the fiendes of hell. Thus yee see what wee haue to note vppon this streyne: but the chiefe mat­ter is the putting of it in vre.

And now Moses addeth, that GOD shew­ed himselfe to his people with dreadfull to­kens, which were able to haue astonished them. For hee spake to them (sayth he) from the middes of the fyre. And therewithall there was a great clowde, darknesse, and miste. By these wordes Moses sheweth that the lawe was not brought without good warrant: for it was [Page 130] accompanied with wonders that were able to astonish the whole worlde. And to what pur­pose serued that, but to make it certainly knowē that the lawe came from heauen, and that God was the author thereof? According whereunto it is sayd in Exodus,Exod. 19.16 18. that when God appeared after that sorte in a thicke cloude, and a flaming fire, making the ayre to rore and the mountaine Sinay to shake, and the sound of trumpets to be heard: all those thinges (sayth he) were done of 10 purpose to make you hearken to your Lorde God, and to knowe that it was hee that spake, and that whosoeuer receiueth not the doctrine that I haue brought you, must fight against the maiestie of God. But [if he doe so:] he shall finde God too strong for him. Thus yee see what be­longeth to this text. And so wee see now wher­fore 20 Moses made mention of the cloude, darke­nesse, and mist: namely to the ende it should be knowen, that the lawe was not put forth but by the authoritie of the liuing God, and that men might be fully assured that it came from heauen.

And let vs mark by the way, that Gods chosing of the signe that is mentioned here, was to do vs to vnderstand, that we must not inquire of his maiestie further than he giueth vs leaue. GOD shewed not himselfe in any visible shape, least it might bee thought that his essence or being had some shape, whereof we will treate to morrowe by Gods leaue: but hee did set a cloude, darke­nesse,30 and mistinesse before him.1. Tim. 6.16 And why? To the ende that wee shoulde learne to be humble, and to know that hee dwelleth in vnapprocha­ble light. Wee knowe howe curious and ouer­bolde men are, for they woulde faine knowe what Gods being or substance is, and searche out euery whit of him by inchmeale, and that so presumptuously as though they would pushe vp their hornes into heauen. Such is their na­ture. But God will haue vs to worship him in 40 feare and humilitie, as good reason is it should be so. And he withdraweth himselfe the fur­ther from vs, when wee inquire further of him than hee commaundeth vs. For o­therwise were it not all one as if we would make him our vnderling? What preheminence should he haue if he were so shut vp w^tin mans conceit? Therefore to expresse so great and so excessiue rashnesse, hee did set a darke clowd before him. But wee must marke, that whē God did set dark­nesse 50 before the eyes of the people, it was not to the intent to be vtterly vnknowen, but to hold the people in awe, that they should not preace nie the hill where the fire and flame appea­red that are spoken of in Exodus as is said afore: and therefore was there a great and thick clowd hard by the people. That then was the meane which God vsed to shewe himselfe to the peo­ple. Marke that for one poynt.

The other poynt is that God did vtter him­selfe 60 in such maner, as the people sought no fur­ther than was lawfull for them, but helde them­selues contented with such discouerie as was gi­uen vnto them. And these two poyntes are well woorthie to bee marked. For many men when they list to excuse their ignorance, will say that wee ought not to be inquisitiue of Gods secretes▪ No truly, but yet is it not meant that we should bee brute beastes. Wherefore hath GOD created vs after his owne image,Eph. [...]. [...]. but to the intent that his trueth should shine forth in vs? And yet notwithstanding, it is as a common prouerbe that hath reigned and doth reigne still in the popedome: insomuch that the foundation whereon they haue grounded their implyed faith, is that they must not knowe any thing, but that it is enough to beleeue as the Churche beleeueth. And in the meane while they wote not at what marke they shoote, nor what God they worship, nor how his name is to be called vppon. But as I touched afore, Gods meaning is not that men should so abolishe and destroy the grace that hee hath put into them, for it were an vtter defacing of his image in dis­pite of him: but rather after as hee cōmeth nee­rer vnto vs & we vnto him, so wil he haue his I­mage y^e more knowen in vs & his trueth y^e more shine foorth there. Let vs vnderstand then that Gods intent is not that men should be ignorant of him, but to vtter himselfe in such wise, as we may be able to discerne him from the idols that haue bin forged,1. Cor. [...].5.6. Eph. [...]. Eph. [...]. Eph. [...]. [...]. so as wee may take him for our father, and assure our selues y^t we be called to the knowledge of his truth, and y^t we may boldly resorte vnto him to call vppon him, and to seeke succour at his hand. After that maner was it Gods will to manifest himselfe to the people of Israell at the setting foorth of the lawe: and af­ter y^e same maner continueth he still at this day.

But yet for all that, the clowde is still before his face, to make men knowe their owne rude­nesse. Againe forasmuch as wee be ouerfickle and would knowe dubble as much as is lawfull for vs, insomuch that wee attempt to knowe the things that are vnpossible to bee knowen: there­fore did God cast a great and thicke clowde be­tweene himselfe and the people. And if wee were throughly perswaded hereof, it would be as a key to open vs the vnderstanding of y^e whole holy scripture. For why? Whensoeuer we came to the reading or hearing of it, we should be sure that our Lord iesteth not when hee speaketh af­ter that maner, and when hee protesteth thus by his prophet Esay:Esa. [...] I haue not spoken it in se­crete, neither haue I sayd it in vaine, that men should seeke mee. Therefore whosoe­uer heareth mee, and receiueth the trueth that I tell him, shall not bee disappointed in seeking mee. Thus ye see that wee shall profite, if wee beare well in minde that GOD manifesteth himselfe vnto vs, so farre foorth as is behoofe­full for our soules health. And besides this, wee shoulde with all singlenesse reuerence the thinges that we comprehend not, wee should euery of vs walke according to the measure of his faith, and wee should continually indeuor to come neerer and neerer vnto him and to ga­ther strength. And moreouer if the thinges were too high for vs:Phil. [...]. [...]. very well, wee would (as Saint Paul warneth vs in the third to the Philippians) tary till God shewed them more playnely, and yet in the meane while not cease to glorifie [Page 131] him. But we see the clean contrarie. For vnder pretence that Gods word seemeth dark, many shrinke from it, and make a defence of it to ex­cuse their ignorance withall. Othersome againe doe rush foreward with diuelish presumptuous­nesse, to seeke out thinges that God hath not reuealed, and through vnsatiable desirousnesse of knowledge, doe picke out newe questions e­uery minute of an houre, and if they may not see all thinges at will, they bend their hornes a­gainst 10 God as wee see these rascalls doe, which spewe out their blasphemies when Gods secrets seeme strange to them after their owne fancie. If they conceiue not Gods eternall election▪ if they perceiue not how he choseth the one sort & refuseth the other euen according to his will: if they vnderstand not how hee disposeth of his creatures, and that nothing happeneth but by his good will: by and by they fall to fretting and chasing, yea and they dare euen murmure a­gainst 20 God and would haue all thinges rased out of the holy scripture, which agree not with their fantastical braine. So much the more ther­fore doeth it stand vs on hand to remember well what is tolde vs here: namely that God casteth a clowde before our eyes. And why? To the end wee should be sober in inquiring of him, and in­deuour to profite according to his teaching of vs: for it belongeth him to knowe what is for our behoofe: and moreouer that wee shoulde 30 alwayes walke according to the measure of the faith which he shal haue giuen and imparted vn­to vs.Rom. 12.3. Thus much concerning the clowde.

And now seeing the Lawe was giuen with record that God is the author thereof: Let vs in these dayes learne to rule our selues thereafter, and not call the thing any more in question, which wee ought to bee most assured of. Second­ly if wee compare the lawe with the Gospell, let vs vnderstand that there is much more reason 40 why wee should humble our selues, and reue­rently receiue all that is conteyned in the Gos­pell. For although the lawe was ratifyed with so many miracles: yet did it not fayle to stryke the people in feare, and to bring them in greate vex­ation of minde, insomuch that they sayd, Let not the Lorde speake vnto vs,Exod. 10.19 for then are wee all dead.Ro. 7.10.14. And why? For if a man looke no fur­ther but to Gods commaundements, there is no­thing but cursing. By reason whereof men be­holding 50 themselues bound to things vnpossible, and perceiuing that God wil be their iudge: must needes be cast downe, yea and driuen to vtter despaire. After that manner was the lawe deli­uered to the people. [...]phe. 2.19. But y^e Gospell nowadayes is friendly vnto vs. For there God calleth vs to bee of his houshold, not for any desert of ours in per­forming the thinges that he commaundeth, but of purpose to beare with vs as with his children, forasmuch as he hath adopted vs in our Lorde 60 Iesus Christ. Seing then that God allureth vs to him so louingly, haue wee not the more cause to receiue the doctrine of saluation with all reue­rence, considering that it is the message of lyse, whereas the lawe was a recorde of death to ter­rify the people, [...]. Cor. 3.7.8 I meane the people of the Iewes? And as in respect of miracles, wee are sure y^t the Gospel hath bin warranted w^t moe, than euer y^e lawe was. And besides the miracles y^t haue bin wrought, behold, Iesus Christ in whom dwelleth all glory and maiestie,Heb. 1.2.3. is come into the worlde to beare witnesse thereof. Seeing then y^t we haue the Gospell & the doctrine of Iesus Christ,Col. 2.9. who hath y^e fulnesse of y^e Godhead in him: ought not we to be more humbled vnder the obediēce of y^e Gospel, than y^e people of olde time were vnder the subiectiō & bondage of the lawe? yes▪ and therfore is it sayd, y^t heauen & earth were both shaken,Agge. 2.7. & Heb. 12.26. as y^e prophet Aggeus speaketh of it, say­ing that y^e earth was throughly shaken at y^e pub­lishing of the lawe. And the Apostle alledgeth y^e same text in the Epistle to the Hebrewes, say­ing: but now must all be shakē, & the power of God must vtter it selfe farre greater in the Gos­pell. So then let vs learne that if the clowde and darkenesse which appeared at y^t time to y^e Iewes, ought to haue taught them to obey God & to submit themselues to his lawe: much more ought the same to preuaile w^t vs at this day: specially se­ing wee haue not a darke clowde: for (as sayth S. Paule) there is not so much as any veile before vs,2. Cor. 3.13.18. but wee haue y^e image of God shining forth, and wee see him as it were face to face. Seeing then y^t God doth nowadayes appeare to vs after another maner than he did to y^e fathers, so as he sheweth vs his liuely image in our Lorde Iesus Christ, to the intent we should beholde him for our father and Sauiour, and in stead of the dark clowde we haue nowadayes the great light of y^e Gospel: Let vs assure our selues that we ought to be y^e more desirus to obey him in al things. That is the thing which we haue to remember here.

Herewithall let vs also wey this saying that is set downe here: namely, that the people ought to haue rested altogether vppon the voyce that was vtte­red vnto them, as the very marke whereby God will be knowen. To morrowe it shall be declared more at length, why God would not haue any visible image: but yet notwithstanding wee must at this present, wey well this poynt, that GOD did vtter foorth his voyce. And why? To the intent that thereby the people shoulde bee re­streyned as with a bridle, and consider with thē ­selues that their eyes must not be wandering and gasing about, to seeke any shape of God, but that their eares must be attentiue to heare his voyce, so that whensoeuer God speaketh, men must be as it were imprisoned to it, and content them­selues to be taught by him. Therefore when we come before the Lorde, accordingly as it is sayd that they which meete together in his Church doe appeare before him: let vs note that wee must make account of his voyce, [and think thus with our selues.] What come we hither to doe? Whereas the Papistes gase vppon their Church walles, and fiske about after their foolish cere­monies and after murlimewes of their own ma­king: insomuch that although they thinke they please God, yea and hold him bound vnto them, yet they doe but play the brute beastes in y^t be­halfe: Let vs haue Gods word as y^e certaine mark that he sitteth in y^e middest of vs, & is [alwayes] [Page 132] at hand with vs. After that maner must wee thinke, if wee will not erre: for the true marke for all the faithfull to shoote at, when they as­semble together in the name of GOD, is to haue his voyce as a warrant of the presence of his maiestie. And of a trueth, lyke as the eare was the cause of the withdrawing of the first man from God: so must it drawe vs to him again at this day. What was it that banished our father Adam out of Gods kingdom? What cary­ed 10 him away from the hope of lyfe,Gen. 3.17. but his eares which receiued the voyce of Satan, and the fals­hoode that was put to him? Now then, lyke as wee be separated from God by that damnable voyce, when wee haue yeelded vnto euill: so now wee knowe that the onely meane to bee called vnto God and to enter into his house, that wee may be of the number of his children: is to heare Gods voyce and therby to be vnited vnto him. Thus muche concerning that 20 worde.

Moses addeth thereunto, that at the same time God published his couenaunt which hee had made afore, and commaunded Moses to bring them the ten articles in two tables, charging him to teach the peo­ple his lawes and iudgementes, that they might doe them. Hereby wee see againe that which I haue touched heretofore: that is to wit, that God will not haue his doctrine to be as a dead thing, but to bee of power to reforme vs, so that wher­as 30 naturally wee be frowarde and giuen to all naughtines, wee must be subiect to him in such wise as his righteousnesse may raigne in vs. To that intent was the lawe set foorth. True it is that the lawe being writtē in two tables of stone, could not be kept vnlesse God subdewed the hardnesse of mens hartes by his holy spirit: and therefore it serued as a figure to shewe that the lawe ought to be written in mens hearts,2. Cor. 3.3. though they be neuer so hard.Iere. 31.33. Those stones then were 40 as an image of our heartes. For as God auow­eth by his prophet) wee haue such a hard­nesse in vs, as hee can neuer bow vs till wee be softened. Neuerthelesse lyke as hee ingraued his lawe in the stones: so also doeth hee print the same in vs when it pleaseth him to touche vs by his holy spirit. And this was done at the same time that the lawe was put foorth. And here yee see why comparison is made betweene the Gos­pell and the lawe. God tolde the people how it 50 behoued thē to know thēselues, for such as they were in deed, that is to wit y^t they were hardned in naughtinesse,Rom. 8.6.7. Colos. 1.21. stubborne, and ful of all corrup­tion, so as there was no concord nor agreement betweene the thoughtes and affections of them, and the righteousnesse of himselfe. And for proofe thereof, let vs marke that there are two thinges betokened by that which Moses rehear­seth here. The one is the goodnes that GOD hath shewed in setting forth his lawe. For it is 60 not enough for men to be taught: that will not boote them vntill such time as he subdew them. Wee may haue our eares beaten long enough with the doctrine of the Lawe, but wee shall con­tinew still giuen to our owne naughtinesse: and therefore it shall be but labor lost and mispent to preach Gods word vnto vs. And why? For it will slip out againe, and so shall wee continewe alwayes lyke our selues. That is one thing that is betokened vnto vs.

And therewithall God hath shewed, that yet notwithstanding, the setting foorth of his worde in that wise by the mouth of a man, is not in vaine, for it serued to put the people againe in hope of thinges that were yet hidden, wherof wee haue not onely a full sight, but also the ef­fect and accomplishment, by the comming of our Lorde Iesus Christ,Ier. 3 [...].3 [...]. Eze. 37. [...] according as it is sayd by the prophets Ieremie and Ezechiel, that God will make a newe couenant, after another ma­ner than that which he made with the fathers of olde time. For that couenant (sayth he) was soone broken, because they had no holde of themselues: but I wil ingraue my Iawe in your heartes. God then did testify this newe coue­nant by Moses in mount Sinay, which our Lord Iesus Christ hath performed by his comming in­to the worlde, and which is offered vnto vs still euery day. And therefore let vs learne that when wee come to be taught, it must not be to any o­ther ende than to be renewed by God, so as hee put away the hardnesse that is in vs, and soften our heartes after such a sorte, as wee may stoope vnder him to receiue his yoke, and hee holde vs in awe, because wee be so fickle that we would start away from him euery day, if hee gaue vs not steddie constantnesse to goe through with our vocation. That is a thing which wee ought to marke well. And why? Euen to humble vs, and to make vs knowe that although GOD spare our liues yet should they bee turned into death, if hee should let vs alone in our owne plight, and not adde a second grace in refor­ming vs by his holy spirite. And therewithall let vs be of good comfort, forasmuch as wee see that nowadayes wee haue not onely the aunci­ent figures, and the tables of stone wherein God wrate his lawe: but also that hee worketh effe­ctually by his holy spirit, as Saint Paul sheweth in the thirde to the Colossians.Col. [...]. Seeing then that God worketh after such a sorte, as wee perceiue that our heartes are no more stony, forasmuch as wee be willing to stoope vnder him, and de­sirous to honor him, insomuch that although there be many lettes and hinderances in vs, (as wee see that the fleshe striueth continually a­gainst goodnesse:) yet notwithstanding our Lord giueth vs the grace to be sorie for our infirmi­ties and sinnes, being desirous to eschewe them, indeuoring to withstanding, and inforcing our selues with all our heartes to serue him: Let vs acknowledge the singular grace that hee vouch­safeth vppon vs, and therewithall let vs learne to preace boldely vnto him, and not to stand a­loofe vnderneath the hill as is sayd heere. And it is the same thing the Apostle sheweth in the Epistle to the Hebrewes when he sayth,Heb. 22. [...]. that wee be not come to the mountaine where there was nothing but fire, where nothing was heard but thundering and tempest, where lightninges flashed, where trumpets sounded, and where there was nothing but terriblenesse: wee be not [Page 133] come to that mountaine: we bee not nowadaies called to bondage: but wee bee heere in the pre­sence of our God, where we haue friendly felow­ship with the Angels: wee be matched and knitte in companie with the holy fathers, and with the soules whom God hath already taken out of the world: and we be all called to the end we should with open mouth call vppon God as our father. Then if we bethink our selues hereof, let vs goe boldly to our God.10

Moreouer let vs alwayes beare in minde how it is tolde vs here, that Gods inioyning of vs to keepe his lawe, is by way of couenanting with vs. And that ought to giue vs the more [...]ourage. True it is that if God did simply vse his authori­tie, euen in shewing vs our duetie towards him, and delt with vs by playne rigor, saying, yee must obey mee spyte of your teeth: yet ought wee to doe it, and it were not meete for vs to gainesay him. But now when wee see that Gods subdew­ing 20 of vs vnto him is in such wise, as hee vouch­safeth therewithall to be our sauiour and father, couenaunting as it were by mutual consent with vs, and binding himselfe to vs in requiring vs to come to serue him: ought it not to moue vs greatly, if wee were not woorse than blockishe? Ought it not to prouoke vs to giue our selues o­uer to our GOD, seeing that hee vouchsafeth to ioyne with vs? yes: and therefore let vs al­wayes marke well this word Couenaunt. And that 30 worde ought specially to touch vs to the quicke in these dayes, when wee compare the lawe with the Gospell. For if God in those dayes made a couenaunt with the people of olde time: it is in farre other taking with vs nowadayes, [...]ebr. 8.6. that is to say, infinitly better. And for proofe thereof, the pledges of those times were earthly, and ser­ued to keepe folke alwayes in feare. True it is that God did alwayes set to his mark, so as the auncient fathers had an eye to the Lorde Iesus 40 Christe, [...]b. 11.2. and were not destitute of this warrant, that hee of his free goodnesse was their Sauiour: howbeit that was done but (as yee would say) aloofe. But nowadayes God vttereth his coue­nant vnto vs so largely, that wee be sure of the forgiuenesse of our sins: and that although there be many thinges amisse in vs▪ although wee haue a number of incomberaunces by reason of our infirmities, although wee limpe and hang our winges, yea and although wee stumble and take many a fall: yet shall not all this let him to vse that inestimable goodnesse of his stil towards vs,Iere. 31.9. whereof hee speaketh by his prophet: name­ly that hee will not deale roughly with vs, no more than a father doth with his children. See­ing then that wee perceiue that our Lord of his free fauour accepteth our seruice though it bee vnperfect and full of faultes: wee ought to bee the more willing to giue our selues vnto him euen with all our power. And sith wee see it hath pleased him to stoope so lowe, as to shewe himselfe to be our father and teacher, dealing more familiarly with vs than hee did in old time with the fathers vnder the lawe: let not vs on our side be slothfull in comming to him, but let vs labor the more earnestly in his commaunde­mentes, and striue to withdrawe our selues so from the worlde, as nothing may keepe vs from atteining to the holy vnion, which is conteined in the couenant that God hath made with vs on the behalfe of our Lorde Iesus Christ.

Now let vs kneele downe in the presence of our good GOD with acknowledgement of our sinnes, praying him to make vs feele them bet­ter, that wee may mislyke of them in such wise as after wee haue condemned our selues for thē, our whole seeking may be to feele the mercie that hee hath promised vs, not onely in not im­puting our faultes to vs, but also in correcting them by the power of his holy spirite, that wee may all liue in his obedience. And so let vs all say, Almightie God heauenly father, &c.

On Thursday the xxiii. of May. 1555. The xxiij. Sermon, which is the fifth vpon the fourth Chapter.

WE haue seene already hereto­fore the care that God had of his people, in willing them to take heede to themselues, and 10 to watch well for their soules. For by those words he sheweth howe deare & chare our soule health is vnto him. Here we see the like againe. Take heede to thy selfe (saith he) and keepe thy soule. If God did not beare a singular good will to men, he would not speake so. And therefore wee haue a sure and infallible warrant that God seeketh our saluation, to the end that we on our side shall thinke vppon it al­so. But wee must marke therewithall, whereof 20 he treateth here: that is to wit, of the worship­ping of God purely without disguysing of his maiestie. Then is it a token that the same belon­geth chiefly to our saluation, and that wee runne to ruine and destruction when we swarue aside from the pure religion, and fall to deuising of a­ny thing that beseemeth not God. If wee doe so, the diuell reigneth among vs, and GOD must needes forsake vs. Wherefore let vs learne that the holding of religion purely & in such sorte as 30 God alloweth it, as a thing of no small impor­tance. For this kinde of speach were vnexpedi­ent if to make images were either lawfull or but a small and light fault: and surely God would not 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 40 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 50 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 expediēt, and not in any shape. So then let vs beare this lesson in minde, name­ly to worship him in spirit, because hee hath not 60 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. [...] 25. [...] 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? [Page 135] 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 10 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 20 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 30 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, whēsoeuer 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. [...]9. but to all the heathen 40 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 must marke that when this poore heathen man spake after that fashion,50 he meant not that wee resemble God either in eyes, or in nose, or in eares, but in soule, for­asmuch as wee haue reason to discerne between good and euill, vnderstanding to conceiue and comprehend thinges,Psal. 8.4.7. and are so excellent a­boue all brute beastes, that there is no creature in the world so noble as man. That is the thing wherein we resemble God. But now, with what paynting can mans soule be expressed? Seeke all the cunning that can be, & what portraiture can 60 be made thereof? And yet for all that, what are our soules? They be but as little sparkes in com­parison of the infinite brightnesse that is in God. Our soules are created, and God is without be­ginning: He is the ground and welspring of all thinges. Our soules are weake, subiect to igno­rance, subiect to sin, and subiect to many wic­ked lustes. But God with his infinite being and maiestie is the perfection of all vertues. To be short, as oft as we thinke of him, wee ought to be rauished into wondering and astonishment. So then, is it not apparant that men are worse than mad, when they wil needs take vpon them to shape out Gods being, seeing that no shape can be made of their owne soules, which are no­thing in comparison of him? For seeing that S. Paul speaketh so to y^e heathen, I pray you do not the Papistes shewe that their meaning is to re­proue him of ignorance, and of the misapplying of Gods lawe? Or else must they not needes be confounded in their blasphemies? Yes: and therefore let vs marke well, that this doctrine y^t God will not haue any maner of image made of him, serueth not for two or three dayes, but for all euer. And there is euen one reason which ought to suffice vs, which I alledged euē now out of the prophet Esay.Esa 40.15. How now, sayth God? con­sider who I am. If I listed to gripe y^e whole world, I need not to stretch out my hād for the matter, For though I kept my hand shut, yet could I hold all the world close in it, as a little grayne of dust. It is true that God hath no handes, for he hath no bodie: but his speaking so is by a similitude. As if hee should say, doe yee thinke me to be like any creature? No: for all the world is nothing in comparison of me. It is but as a grayne of dust in a mans hand: & you your selues are here beneth as a sort of frogges and grashoppers. Now then, if yee will needes make some puppet to represent me, is it not as good as a defacing of my glory, & a spyting of me to y^e vttermost of your power? Wee see that God is a spirit as the scripture de­clareth: & shall wee then goe about to make him a bodie?Iohn 4.24. It is he that giueth lyfe to all thinges: & shall we go take a dead thing to represent him thereby, and say: There is God? When we haue shaped out a stone or a peece of wood, and made it a nose, eares, and all the rest of mans limbes, yet hath it no feeling at all: and shall wee neuer­thelesse say, Behold, there is God? What a dea­ling were that? For the same cause is it sayd in the psalme:Psal. 115.5. Are idols remembraunces of God? In deed men make them mouths, and they haue feete, handes, noses, & eares, but yet haue they no power to goe, nor any other abilitie, they be but corruptible & dead things. And is there any remembrance of God in thē? Serue they not ra­ther to leade men into error & beastlynesse, so as they should make no more account of God? The very heathen men thēselues could skill to say it: not that they did practise it in deede: but God wrested such woordes out of their mouthes, to y^e intent they might all be conuicted. And albeit y^t neither Moses nor y^e prophets spake vnto them: yet was it Gods will to condemne thē by them­selues. Ye see then how it is a sufficient peremp­torie reason, that inasmuch as there is no lyke­nesse betweene God and any of all the shapes that can be made to represent him withall: hee hath wrong done vnto him, and it is an abacing of his maiestie and glorie, when men doe make images of him after that sorte.

[Page 136]And therewithall let vs also beholde mens madnesse. Is it in mans power (as sayth the prophet Esay) to take a logge of wood,Esa. 44.15. and with part thereof to goe heate his ouen, or to seethe fleshe in a potte, or to bake his bread, or to warme himselfe: and to take another parte of it, and to fashion a nose and eares vppon it, and to say vnto it: Thou art my God, and thereupon to worship it? Now when men make Gods, that is to say remembraunces or representations of 10 God, at their owne pleasure, because the list to put a difference between two or three peeces of wood [to preferre one before another,] and say, behold, this is GOD: is it not too great a beastlynesse? yes, and the very heathen men themselues haue affirmed it, as I haue declared. Behold, a Paynim, a blinde wretch that was before the comming of Iesus Christ, sayth: Since the time that images came into the world,Varro. there hath bin nothing but errour,Aug. lib. 4. de ciu [...]. Dei. 9. and 31. and it hath bin 20 the meane to make men brute beastes, and to turne them away from the truth. Seeing that euen blinde men knewe this, or rather that God did cast foorth those words by their mouth: is it not a horrible condemnation to suche as terme themselues Christians, if they take not heede to it? Another heathen man bringeth in an idoll speaking thus:Horace. The Carpenter or Car­uer (sayth hee) was in doubt what to make of mee:1. Ser. Sat. 8 in the ende hee thought best to make me 30 a God, and so am I now worshipped. See how this blinde wretch skoffeth at the beastlynesse that was among men, and yet hee himselfe cea­sed not to worship idols still. But what? God wrested this acknowledgement from him by force, to the ende that all mankinde shoulde bee condemned, and that there shoulde bee no more excuse. But as for vs, wee will vaunt our selues to be taught by Gods word: and yet we will not knowe so much as the sillie infidels haue 40 spoken. And truely, are not wee warned by them? If wee heare not the Prophets and Apo­stles: at leastwise yet ought those heathen men to teach vs to our shame. Therefore it muste needes be that wee bee woorse than bewitched by Satan, if wee consider not all these reasons, specially seeing they be of Gods owne alledging, who will haue men to receiue them euen with all reuerence, as at his maiesties hand, and that for a further confirmation hee addeth the say­ings 50 of the infidels which I haue alledged. And therefore let vs forbeare to take that vppon vs which belongeth not to vs, that is to witte, the choice and libertie of making images of God, for men to worship, or to cast the wood into the fire to make the potte seethe, and such other lyke thinges. For it is too much against reason.

Furthermore, let vs also take heede to our selues. For assone as we begin to intangle our 60 selues in our own imaginations: by and by there foloweth a sea of folish thoughts, which make vs to run gadding heere and there, so as they carry vs quite & cleane from God. If men knew their owne nature: surely they durst neuer aduenture to make any image. I told you at the first, that wee ought to know God. & that the same know­ledge would be a good bridle to holde vs in sim­plicitie, and to make vs to preuent all supersti­tions. And when wee enter into our selues, that also ought to teach vs well, that it is a turning of all thinges vpside down, when wee make any I­mage of God. For what is the cause that men are so eagre to haue some representatiō of God: but for that they cannot mount vp into heauen, for asmuch as their wits goe groueling downeward, and are alwayes wedded to the earth? And ther­fore would they haue God to come downe vnto them. Now it is true y^t God commeth downe vnto vs: howbeit, that is after his owne maner, and not at our appoyntment. And he must bee faine to stoope vnto vs, because we cannot moūt vp vnto him: but yet he keepeth such a fashion & measure, y^t therewithall he lifteth vs vp to him. We for our part could finde in our hearts y^t God were (as ye would say) vnder our feete, so as wee might treade vppō him: and y^t is the cause why we haue idols. For y^e beginning of idolatrie sprāg of this, y^t men feeling their own infirmitie, would needes haue God in such wise as their owne wit was able to brooke. Now their wit styeth not high, but rather rucketh beneath vpon y^e groūd. And therefore although men had no idols at all: yet is idolatrie in them, & they haue y^e seede of superstition, inasmuch as they would haue God to fashion himselfe to their lyking. Nowe then seeing y^t this naughtinesse is rooted in vs alrea­dy: must not y^e mischiefe become dubble, whē we meete w^t an obiect? that is to say, when we haue any thing to set vs foreward, & whē any new oc­casiō is ministred? So thē, if there be any idols or images to portray or represēt God: it cannot be but y^t men shalbe dubble seduced. Seing they be to much inclined thereto of nature: it is a great inforcement whē they be further driuē foreward by y^e thing y^t they beholde. Therefore if we wist it were such a vice, surely we would abhorre ido­latrie, knowing y^t it turneth vs quite away from God.Ier. [...] And for the same cause doth the prophet Ieremy say, that there is nothing but doctrine of falshood in Idols:Abac [...] and the prophet Abacuck verifying the same, & comparing idols with the liuing God, sayth that they be a schoole of lyes.

But yet for all this, the Papistes will affirme that images are laymens bookes: and that be­cause all men cannot reade nor are clearkes, there must be some helpe for the ignorant. Very well: if a representation of God be made, that is a booke, that is as good as the Byble, say the Pa­pists: and it is their chiefe ankerholde that they flee to in this case. True it is that this shifte is not of their owne deuising: it was deuised by a man not wicked of himselfe, notwithstanding y^• he was somewhat atteinted with the corruption of papistrie. For he was a Pope himself, howbe­it not when the Popedome was in such plight as it is nowadayes: but yet when it had already bin greatly corrupted, and the world was sore dege­nerated. Nowe then, this good man Gregorie thought it good to haue images, and that they would be as books for the vnlearned: & this haue the papists receiued as if it were y^e oracle of some Angel from heauen. But contrariwise y^e Prophet [Page 137] Ieremie auoweth that all the doctrine of idols is meere falshood, and likewise Abacuck in the se­cond Chapter saieth that they teache nothing but lyes. Were it lawfull for a man to coine false money on his owne head, bicause he can get none of the right stamp? No: but yet hath God giuen his word to all men, so as he hath vouch­safed not onely to speake to great Clerkes, but also to stoope to the rudenesse of the little ones. And for all this, men stoppe their eares, and say 10 they can not knowe God but by a Puppet: and vnder that pretence they will needes haue it lawfull for them to beely the thinges that God hath reported of his owne being. Forasmuch then as wee haue warrant that there is nothing but falshood in images: let vs send home such Bookes to the diuell: for it is certaine that he is the author of them, and that they came all out of his shoppe. And herein we see how that cur­sed Counsell which allowed images, was first ca­ried 20 away. For these were the worshipfull rea­sons that they alledged for the hauing of ima­ges. It is not ynough (saide they) that men bee taught by the eare: but their eyes also must haue some instruction too. And thereunto they wre­sted this saying of the Psalme,Psal. 88.9. Wee haue heard and seene: that as wee haue heard Gods worde, so must we also haue some thing to looke at: and (as I said) they referre this looking, vnto images. But contrariwise the Prophetes meaning is, that 30 God (besides his vttering of himselfe to his peo­ple by his word) had bestowed so many and so apparant giftes of grace vppon them, as they might well say, Our God hath sufficiently assu­red vs that he was our Sauiour, not onely by his promises, but also by the deede it selfe whereof we haue had experience. And yet notwithstan­ding vnder colour of that text, these rascals will needes beare men in hand, that God must be re­presented by puppets.40

But if they will needes that there must be vi­sible images: our Lord hath giuen vs as many of them as he knewe to be for our behoofe. When we haue Baptisme,Eph. 5.26. Rom. 6.4. [...]. Cor. 12.13 is it not a visible image of the thing that is spirituall? that is to wit of the wa­shing which we haue by the bloud of our Lorde Iesus Christ, when wee bee renewed by his holy spirit? And haue we not a representation of the heauenly mysterie set foorth to vs in the Lordes supper? Yes: but yet for all that wee must not 50 make any image at all of Gods being. And why? for it were not for our profit as I haue declared afore: but it would rather turne vs away to lyes and besotte vs in all manner of superstition. God therefore knowing that the hauing of images is an vntoward thing and as a deadly plague: hath not listed to giue vs any, but rather holdeth vs back to this, that hauing such signes as may con­uey vs vpward, we should trauell towardes him, howbeit without hauing any representation of 60 his being. Thus ye see that the thing which wee haue to remember in effect, is that although the scripture did not expressely forbid vs to haue any image or bodily representation of God: yet the reasons are such as wee ought to worshippe God in spirite, and to flye vp aloft into heauen, and not to sticke fast here belowe. Why so? For in knowing God, we must consider his Maiestie, how there is no proportion or likenesse between him and the creatures. Therefore it is but a mis­shaping of him when we make any bodily image vnto him: he that is the welspring of life cannot be represented by a dead thing. If wee goe this way to worke, then shall wee neuer bee marred nor imbaced, but rather wee shall seeke God in such wise, as he hath vouchsafed to vtter him­selfe vnto vs, and we shall not bee so shettle hea­ded as wee bee. For as soone as wee haue taken any toy in our heades, wee bee so doted and in­tangled, that wee thinke the ground beares vs not. If wee knewe this (I say,) wee should be so­berer. But what? The world must shewe it selfe blind as it is, and be sotted with this drunkennes of Idolatrie, to bee caried away thereby, that it may euer turne away from God. For although men be naturally contented to haue some Reli­gion: yet seeke they by al meanes not to come at God, I meane in trueth. They will well ynough say alwayes, God is to be worshipped, and our in­tent is to doe so, wee must resort vnto him. But how? Whereas they should seeke God in heauen by faith: they will needes goe about the bush. Verie well say they, wee will haue some image of God. And that is all one as if they shoulde say. Behold, here is a God that shall not trouble vs: for wee will deale well ynough with him at all times, he shall not speake a worde, he shall but onely make a mowe. See how the world making countenaunce to seeke God, doeth drag backe from him as much as is possible, shrouding them selues vnder this pretence, that it is ynough to haue a representation of God, & that his power shall neuerthelesse be infinite still. But nowe we haue to marke, that God is not contented with such reasons, forasmuch as he hath tolde vs that it is not lawfull for vs to haue any image of him to represent him withall. And shall wee reply a­gainst him when wee haue the woorde of his mouth? What shall we win by it? When wee haue pleaded our fill, suppose wee that wee haue any deuises in our braine, that can make God beleeue that he considered not all thinges well? No: and therefore (to be short) as many as co­uet to haue any image of God, bewray them­selues to bee ranke rebels against him, they be­wray a diuelish malapertnesse, in that they pre­sume to forge and set vp Gods after their owne fansie: yea and they bewray their owne beastli­nesse also, in that they doe against nature. For they would allow God such a representation, as agreeth as fitly to him, as if they shoulde liken him to a sticke, or I wrote not what else. Men therefore doe in all respectes sufficiently shewe themselues to be vnexecusable, when they turne so away after their images.

But by the way wee haue to marke further, that all manner of images and representations are not meant here. For our Lord saieth expres­ly that he shewed not himself to his people any otherwise than by his onely voyce, and there­fore that it is a corruption to make images. If this should be drawen to conclude, that it is not [Page 138] lawfull to make any picture at all: it were a mis­applying of Moseses testimonie, as some doe, who being too simple in this behalfe, doe say it is not lawfull to make any image: that is to say, it is not lawfull (to their seeming) to paint any storie or to make any portraiture. But when the holy Scripture saieth, it is not lawfull to shape any resemblaunce of God, bicause he hath no bodie: it extendeth not so farre: for it is other­wise as concerning men. Now then looke what 10 wee see, that may wee represent by picture. And therefore let vs see that wee apply the textes a­gainst the Papistes as wee ought to doe, that we may bee armed to prooue our case iust. Buy yet must wee bee fully resolued of this, that if any man goe about to expresse Gods Maiesti [...] by any shape: he doeth him wrong, and it is high treason to him, because he is vncomprehensi­ble in his glorie. Marke that for one point. Now wee see that the Papists haue gone about to ex­presse 20 God by shapes: therefore it followeth that they haue marred all Religion. And whereas the alledge that there were Cherubins painted vppon the vaile of the Temple,Exod. 25.18. and that two likewise did couer the Arke: it serueth to con­demne them the more. When the Papistes pre­tend that men may make any manner of image: What, say they? Hath not God permitted it? No: but the imagerie that was set there, serued to put the Iewes in minde that they ought to abstaine 30 from all counterfeiting of God, insomuch that it was a meane to confirme them the better, that it was not lawfull for them to represent Gods Maiestie, or to make any resemblance thereof. For there was a vaile that serued to couer the great Sanctuarie, and againe there were two Cherubins that couered the Arke of y^e couenant. Whereto commeth all this, and what is ment by it, but that when the case concerneth our going vnto God, we must shut our eyes and not preace 40 any neerer him, than he guideth vs by his word? Then let vs hearken to that which he teacheth, and therewithall let vs bee sober, so as our wits bee not ticklish, nor our eyes open to imagine or conceiue any shape. That is y^e thing which God meant to betoken in his Law. And so are we the more confirmed in the doctrine that I spake of. But as for the images which the Papistes make of their Heesaints and Sheesaints as they terme them: there is other reason to condemne them.50 For GOD hath forbidden two things. First the making of any picture of him, bicause it is a dis­guising and falsifying of his glorie, and a turning of his trueth into a lie. That is one point. The other is, that no image may bee worshipped. But nowe, doe not the Papistes worship images? If they say, it is requisite [...]o to doe, for it is a conti­nuall stirring vp of the peoples deuotion: that is too fond a reason. For first of all, when we come to the Church, it can not be but that we shall be 60 caught in some errour, if wee haue neuer so little occasion offered vs. For (as I saide) although there bee no image at all to drawe our eyes: yet are wee inclined to earthly imaginations euen of our selues, and wee nourish superstition in vs of our own nature. Now then if we be furthered and thrust foreward vnto euill, so as wee finde as it were spurres to pricke vs foreward: I pray you shall wee not bee as good as madde? Therefore the setting vp of images in Churches is a defi­ling of them aforehande, and can serue to no purpose but to drawe folke from the pure and true knowledge of GOD. Againe, to what end doe the Papistes set vp images in Churches? Is it to haue knowledge of their Histories? No: but there standes a sort of puppets with demure countenaunces, as it were to summon folke to come to doe them homage: insomuch that an image is not so soone set vp in a Church, but by and by folke goe and kneele downe to it, and do a kinde of worship to it. And can a man deuise to teare the Maiestie of our Lorde Iesus Christ, and to deface his glorie more, than by y^e thinges that the Papistes doe? Beholde, they paint and portray Iesus Christ, who (as wee knowe) is not onely man,1. Tim. 3 Colos. [...]. but also God manifested in the flesh: and what a representation is that? Hee is Gods eternall sonne, in whom dwelleth the fulnesse of the Godhead, yea euen substantially. Seeing it is said, substantially, should wee haue portraitures and images whereby the onely flesh may bee re­presented? Is it not a wyping away of that which is chiefest in our Lorde Iesus Christ, that is to wit, of his diuine Maiestie? Yes: and therefore whensoeuer a Crucifix stands mopping & mow­ing in the Church, it is all one as if the Diuell had defaced the sonne of God. Ye see then that the Papistes are destitute of all excuse. Againe wee see howe they behaue themselues: the ima­ges are worshipped among them, as if God were present there in his owne person. Where saye they their Pater nosters, but before some pup­pet? And yet are they not contented with that: for they will needes make idoles of al things, yea euen to the verie Sacramentes: insomuch that they haue falsified them, to drawe the worlde from the right Religion. Is there a more abho­minable idol, than that which they haue inuen­ted vnder pretence of y^e Supper of Iesus Christ▪ No: for they say, that GOD is there, and there he must bee worshipped. So then, no maruaile though they abuse their puppets and pictures af­ter that fashion, seeing they haue bene so bolde as to peruert the thinges, that God hath appoin­ted to the furtherance of our faith.

And by the waye let vs marke, that the true meane to seeke God after such sorte as he vtte­reth himselfe, is, that after we once knowe him, wee doe also consider that hee stoopeth to our rudenes, and yet ceasse not to seeke him by moū ­ting vp higher, and by conceiuing the thinges spiritually which the Sacramentes doe shewe vs. It is true that by them God commeth downe to vs: howbeit, that is not to hold vs downe here beneath still: but to make vs flie vp aloft vnto him. It is all one as if hee shoulde reache vs his hand and say, Come to me, and worship me spi­ritually. Wherefore let vs learne to seeke GOD euermore aboue vs, and not to tie him to our fleshly and earthly vnderstanding.

Now finally Moses sheweth the vnthankful­nesse of the worlde in seeking new Gods, and in [Page 139] conueying ouer of the Maiestie of the liuing God to dead creatures. It was a verie common thing in the East Countries, to worship the Sun and the Moone and the Starres, bicause that to their seeming they were not as the earthly crea­tures are nor had any corruption to be seene in them, nor were subiect to such changes as men, beastes, trees and waters are, for we see howe all things vnder the skie are chaungeable: but see­med to bee things immortall and incorruptible.10 Yea verily, so seemeth it to men that are become brutish, and haue not the wit to goe to the crea­tion, to knowe that God hath giuen the Sunne, Moone & Starres such nature and proprietie as he listed: but yet for all that, howsoeuer those creatures fare, they bee liuelesse. But here Moses rebuketh the wicked fantasticalnesse of men in worshipping the Sunne. They sawe there a kind of Maiestie. Oh (said they,) these lightes of the skie are excellent thinges: surely there is some 20 Godhead in them: therefore must wee needes worship them. But in so doing (saieth Moses) mē became vnthankefull towardes God. For why? What is the Sunne? Our Seruant: & the Moone is our Handmaide. And for proofe thereof, was not the Sunne ordained to giue vs light? Is not he our Candlesticke?Gen. 1.15. Yea and besides that he is the Candlesticke, he is also the Candle it selfe, e­uen to doe vs seruice. It is true that God coulde well giue vs light without the meane of y^e Sunne:30 but hee meant to shewe howe greatly he estee­meth and loueth vs, in that he hath put such ser­uants vnder vs, and aduaunced vs so high as to make the Sunne the Moone and the Starres to doe vs seruice. Now then, sith wee see that God hath made his heauenly creatures subiect to vs after that fashion: are wee not too churlish and vnkinde if wee worship him not? Is it not a refu­sing of the good turne that God hath done vs, and a shutting of our eyes to reiect his gratious 40 fauour, as if they would say in despite of him, wee will not acknowledge the good that thou hast done vs? In deede we see y^t the Sunne & Moone doe serue vs: but yet will wee not take them for our seruants. Must it not needes bee that men are become starke diuels, when they bee so fro­ward & malicious, as to refuse the receiuing of so great a benefit at Gods hand? That then is the thing that Moses sheweth here.

Moreouer he addeth for a conclusion, that the people of Israel excelled all other Nations. It is true (saith he) y^• God hath vouchsafed to make y^e Sun & Moone seruants to the whole world: but thou excellest all other nations of the earth, inasmuch as he hath chosen thee for his inheritance. And seeing it is so: y^u oughtest at leastwise to worship him as thy God, & to feare him and reuerence him as thy father, & in any wise to beware that thou defile not thy selfe w^t the abhominations of idolatrie. For what a thing were it, if a Kinges sonne should refuse to be in his fathers palace, & go keepe company w^t some swineherd, yea or go wallow abrode w^t brute beasts, & fall to wrooting vp of the ground to eate filthy things like y^e swine thēselues? What a thing were it? But Moses tel­leth vs, y^t those whō God hath chosen to bee his people, do the like, whē they go to cast thēselues downe before creatures. Therefore let vs learne to worship our God in spirit & trueth,Iohn 4.24. and to doe him homage, & to acknowledge the good y^t hee doth vs, specially for that it hath pleased him to adopt vs to bee his children, through freebesto­wed adoption in our Lord Iesus Christ.

Now let vs kneele down in the presence of our good God with acknowledgement of our faults, praying him so to open our eyes, as wee may no more aduēture to deuise any thing after our own fleshly vnderstāding, but resort altogither to his holy word whereby he hath reuealed himselfe to vs, & also receiue his Sacraments wherby we be yet better confirmed in his knowledge, so as our whole seeking may be to follow the purenes that is set forth in his doctrine, y^t no error may lead vs away frō him nor from the pure religion y^t hath bin taught vs: And in y^e meane season, y^t as we do him homage in spirit, so likewise wee may serue him w^t all our heart, assuring our selues y^t wee can not serue nor worship him by any Ceremonies or outward things, w^tout yeelding him the honor & praise y^t he requireth. And finally that it may please him to correct all y^e idolatrie & superstitiō in the world, & to rid it in such wise frō the earth which he hath appointed to y^e vse of men: as his name may be purely called vpon there. For the performāce wherof, it may please him to raise vp true and faithful ministers of his word, &c.

On Fryday the xxiiij. of May. 1555. The xxiiij. Sermon which is the sixth vpon the fourth Chapter.

[Page 140] YEsterday I began to shewe mens vnthankefulnesse, in that they cannot finde in their heartes to profit themselues by the bene­fits that God putteth into their handes, as this present exam­ple sheweth sufficiently. Beholde, God hath or­dained the starres of the skie to doe vs seruice. There ought wee to espie his infinite goodnesse towardes vs, howe greatly he loueth and estee­meth 10 vs, in that he hath made so noble crea­tures our seruaunts. But in stead of magnifying our God, and of worshipping him as wee ought to doe, we cleane contrariwise fall to deuising of some errour and idolatrie in our heades. After which manner the Gentiles tooke occasion to worship the Sunne and the Moone, bicause they sawe the great benefites that were receiued by them. Yea, but therewithall they shoulde haue mounted vp higher, and haue considered y^t God 20 is the author of them, and that the Sunne and Moone and the Starres are but instrumentes of Gods fatherly loue towardes vs, and haue not any power which proceedeth not from him. Fur­thermore let vs marke that men sinne not in this behalfe through simple ignorance, but through wilfulnesse, bicause they can not finde in their heartes to yeeld themselues to God with a sin­gle minde. For if we intend to serue the liuing God, we must not goe to it by windlasses, but we 30 must go right foreward. But when men see them selues so pinched: they seeke startingholes, and deuise new fashions of seruing God on their own head, so as they neuer come neere him. And that is the cause why the worlde hath euer gone astray, and loued better to followe lawes of their owne inuenting, than to cleaue to Gods pure doctrine, and to rest vpon the same, as wee see is done still at this day in Poperie. What is y^e cause that the supertitions which reigne there, doe 40 seduce men so much, and make them to bee so farre ouerseene? Euen for that it is easier for mē to ouerrunne a fewe gay Ceremonies, than to serue GOD rightly and with a single meaning heart. Behold, God will not bee outfaced with a sort of pelting trifles, but commaundeth vs to walke foundly before him, so as wee forsake our owne imaginations and desires, and seeke to bee gouerned by him & to haue his holy spirit reigne in vs. Surely it is a verie hard thing to forsake 50 our owne reason, so as we should not bee wise in our owne conceites, to behaue our selues after our owne liking, but yeeld that there is nothing but vanitie and vntrueth in vs, and learne to humble our selues. That (say I) is a thing contra­rie to our nature: for we haue a fond beliefe that we bee wise of our selues. But God on the con­trarie part will haue vs to be bereft of our selfe-wit and selfreason, and to giue ouer our selues to be gouerned by his spirit. Also our affections do 60 carrie vs away, in so much that mē would faine haue the bridle laid loose in their necke to do all maner of euill, and that God should giue them leaue to doe what they list. Nowe our affections are sinnefull, and God will haue vs both to con­demne them and to restraine them,Rom. 8.6. & 6.18. and 1. [...] 2.1 [...]. & [...] so as wee may bee as prisoners in that behalfe, and with maine force withstand whatsoeuer carieth vs a­way to euill. But ye see that men list not to serue God with that condition. Againe wee bee com­maunded to loue our neighbour as our selfe,Matt. 19. [...] Whereas we bee giuen to seeke euerie man his owne profite: God pulleth vs from it, and con­trariwise will haue vs to procure the welfare of our neighbours. And whereas wee bee giuen to suttletie,1. Pet. [...] 3.9. Matt. 5. [...]. to shifting, and to all maner of naugh­tinesse: he will haue vs to deale plainely, and to lay aside all desire of reuenge. If any man doe vs harme or wrong: the world sees how hotte wee bee to acquite like for like. But Gods will is that in such cases we should yeeld him such seruice, as to forgiue the wrongs quietly that are done vn­to vs. Againe whereas we bee desirous to runne at rouers in taking our delightes and pleasures: Gods will is that we should but waifare through this world, still hauing our eye vpon the euerla­sting life: that we should mortifie whatsoeuer is earthly in vs: and that although he giue vs some commodities and ease, yet our vsing of them shoulde bee but as it were running by them. Moreouer he will haue vs patient in all our ad­uersities. If it please him to keepe vs occupied with neuer so many crosses, he will haue vs to beare them meekely. These thinges are good & holy: but mās nature striueth altogither against them. And what doe men in stead hereof? It is a much easier matter to haue a sort of gawdies, & gewgawes. Churches are fraught full of idols, and they be worshipped with great pompe, so as they bee throughly perfumed, besenced, & pain­ted, and a nomber of ceremonies are done vnto them: there is great solemnitie, with goodly chaunting on the one side, and with ringing of peale vpon peale vppon the belles on the other­side: there is scudding frō aultar to autar: there is fasting on this day, and forbearing of flesh on that day: there is trotting to shrift, and gadding on Pilgrimage: men found Yeeremindes, and cause Masses to be sung by note. Thus y^e world raunging away from GOD, will neuerthelesse needes seeme to be duetiful towardes him. [And all is] bicause we be so froward, that we couet no­thing but to mocke God with our hypocrisie, and that he should hold himselfe contented with our dooings, which are no better than rattlebagges to please babes withall. So then let vs mark, that in stead of worshipping God, the world is giuen to fondnesse and superstition, and yet notwith­standing that it doeth it not so much of meere ignorance, as for that it cannot abide to be obe­dient as were requisite, and therefore it goeth to worke by windlasses, and seeketh by all meanes to stray from the right way. To be short, we shall finde that men are alwayes guiltie of wilfulnesse in committing idolatrie, and that it is vaine for them to shrowd themselues vnder pretence of simplicitie. For contrariwise they bring it with them of nature, and they will needs be deceiued, and so they be. And therefore doeth God blind them also.Rom. [...] For (as saieth S. Paul) it is reason that such as list not to serue their maker, should bee vnderlinges to the creatures: and that such as [Page 141] cannot finde in their hearts to beare the yoke of God, should indure the tyranny of the diuel, as is come to passe, and as we see accomplished stil at this day in the vnhappie Popedome. Now ther­fore let vs mark wel the thing y^t I haue said alre­die: y^t is to wit, that mē insteed of being thankfull to God for the good y^t he hath done thē, do turn his creatures to their own decay & condēnation, & falsely abuse them: for they peruert y^e vse of thē cleane contrarie to Gods meaning. And this is 10 seene to be done, not only in the Sunne and the Stars according to that which Moses saith here: but also in all other things whatsoeuer. So much the more therefore behoueth it vs to watch and to stand vppon our garde, as it is saide heere, to the end that in vsing of gods benefits, we may e­uer haue our eyes vpon him to doe him homage for them, and neuer be turned away from him.

Moreouer let vs marke the saying that Moses setteth down here, namely, Least thou fal, least thou 20 be prouoked. Hereby he sheweth y^t wee haue in vs the seede of falling: that is to say, y^t we haue such a crabbednes in vs, y^t as soone as we haue neuer so smal an occasion, by & by we be downe, yea & we do euen seeke occasion when none is giuen, as I said afore. Wheras god hath ordeyned his crea­tures to do vs his seruice, and the same should be a help to guide vs vnto him, so as we shold be the more prouoked to loue him, because he sheweth himself so good & louing a father towards vs: we 30 take occasion therat to stumble. His dealing is as though he should set vp a ladder for vs: or make a paire of stayers for vs to goe vp vpon: & we fal to iustling against it. Greeces & stayers are made to helpe vs: but if a man fal to rushing & dashing a­gainst thē, he may hap to break his legs & to hurt himself, & he shal rather be hindered thā helped vp by them. Euen so deale we. For gods meaning is to draw vs to him by his creatures, and we fall to rushing against them wilfully and as it were in 40 despite. Now then it stādeth vs on hand to mark will this saying, y^t we may looke the better about vs, to profite our selues by the thinges that God giueth vs for our helpe and furtherance to bring vs vnto him. Thus ye see what we haue to beare in mind. But now we see that Gods goodnes ex­tendeth euen to the vnbeleeuers & infidels, ac­cording as it is written,Matt. 5.45. that hee maketh his Sun to shine both vppon good and badde. Like­wise in this place Moses saieth, that God hath im­parted 50 the light of the Sunne and the Moone, together with their influences and properties, not onely to such as vse them well, but also to all folke vnder the cope of heauen. Nowe wee knowe that at that time all Nations were ydolaters, and there was no truth nor knowledge of God among them: and yet notwithstanding God ceased not to do thē good for al that. And it is an excellēt token of his goodnes aboue all y^t he sendeth them the light of the Sun, & maketh the stars to do them seruice. Thē 60 let vs marke wel that although god was neither worshiped nor knowen of the heathen: yet failed he not to do the office of a father towards them, and alwas to their condemnation. For inasmuch as they abused his benefites in such wise, & could not finde in their hearts to looke vp vnto him: it must needs be y^t they were y^e more vnexcusable.

But yet herewithal let vs mark wel the condi­tion y^t Moses setteth downe here, As for thee (saith he) thy God hath rid thee from the yron furnace of the thraldome of Egypt, to the intent that thou shouldest be vnto him a sure people & an inheritance. Although y^t Moses haue declared that the vse of the sun & of the stars is common to al folks: yet doth he shew that they bee specially appointed to the people whom God hath chosen. As if he should say, that the order of nature is common to al y^e world: we see that both great & smal are partakers of y^e be­nefites that God bestoweth: the earth bringeth forth corne wine and al other things, to susteine both y^e faithful & the vnfaithful: the wicked & the despisers of God do eat & drink as wel as we: nay (which more is) we se they abuse gods creatures with al excesse, & haue more abundance of them than y^e faithful: for he that knoweth y^t God sustei­neth him, wil vse his meat & drinke and al other things soberly & measurably, & he wil consider y^t he must not vnhallow the things which god hath ordeined to a good & moderate vse. But what do the wicked? There is nothing with them but crā ­ming, as if they were minded to spyte God of set purpose. But yet for al y^t, it is Gods will that the propriety of his creatures shoulde belong to vs. And after what sort? Euen to vse thē as his true & lawfull heires, and to haue them so warranted as we may auow y^t the things which he giueth vs are our own, & belong vnto vs of right, & that we possesse thē by iust title. And soothly there is not a more singular benefite than this. For although y^e wicked do cram themselues with gods benefits til they burst, as I said afore: yet haue they always a hartbyting within, so as they know not by what right they eat & drink, nor can skil to desire God to sustaine them. Nay verily, we see they coulde find in their harts, y^t al remēberance of god were abolished. For when they make good cheere (as they terme it), they must minde nothing but to play the brute beasts. But contrariwise when we cōsider in our eating & drinking, y^t it is god which feedeth vs: it is a warrant vnto vs y^t hee is our fa­ther, and that he taketh vs for his children. And surely (as I said) there is not a treasure that deser­ueth greater estimation, thā y^e growing of corne, and wine in the world, & the increase of cloth & other things y^t serue for mans vse, together with the fruition of al the other creatures wherof god hath giuen vs the sight & hearing, to inioy them al in such wise, as we may say, y^t the world is crea­ted for vs, & that our God will not haue vs desti­tute of any thing at all, but hath prouided for all our neede, and sheweth himselfe so liberall to vs, as we haue indeede iust cause to magnifie him, & to be rauished with wondermēt at the sight of so great goodnes. This thē is the cause why Moses saith here namely, but as for thee. After he had ge­nerally declared y^• god causeth his mercie to ex­tende euen to the infidels & vnbeleeuers: nowe speaking to the chosen people, O (saieth he) you haue a state of preheminence▪ you haue a much more singular priuiledge then y^e ignorant & blind wretches haue. For why? They wote not by what title they possesse the good thinges which they haue. But your God wil haue the world to belong by right vnto you: for as all the faithfull are his [Page 142] children, so bee they heires of his good thinges likewise. Therefore we must conclude, that if the vnbeleeuers be to be condemned for abusing the benefits which God hath bestowed vppon them: much lesse excuse is there for vs that are taught in his lawe and doctrine. Thus yee see what we haue to marke.

But withal let vs also beare in mind the lesson y^t is set downe here: that is to say, to know and feele this, that when we inioy Gods creatures, we pos­sesse 10 them as our heritage, & yet that this is not for any worthines of our owne: (for we must not here imagine any desert of ours,) but because our God hath chosen vs, as it is saide expresly here. Moses saith not, Thou thy selfe hast gotten this priuiledge: but he saith, Thy god hath takē thee. He referreth all to that free election of God, at what time that it pleaseth him to choose vs to himselfe: that he sheweth himselfe to be our fa­ther, y^t he adopteth vs to be his children, and will 20 haue vs to be of his houshold and that we should be as it were his flocke. Therefore let vs marke wel that we haue not any thing which can say is our owne for any desert of ours, but onely be­cause it hath pleased Gods goodnesse to haue it so.

Moreouer Moses setteth downe two thinges here: Thou wast taken from the yron furnace, & now thou art become Gods people and his inheritance. Here he sheweth what the state of the people was be­fore 30 God chose them to himselfe: and also to what dignitie they were exalted afterward. Now although we haue not ben fetched out of Egypt: yet doth the thing that Moses speaketh here be­long to vs. For in what case are wee, as long as God letteth vs alone?Rom. 5.12. Are wee not accursed, if we continue the children of Adam? And if God shake vs off, are wee not vnder the tyrannie of Satan? Doeth not sinne reigne in vs? Doe wee not see here a furnace much worse than the 40 furnace of Egypt? And he vseth here a similitude in calling it an yron furnace, as a place that was so to consume the people, as there was no remedie for them to get out of it. If a furnace be once in­flamed, and that the same be made of yron, must not a man needs perish out of hand if he be cast into it? If a furnace be but of bricke: yet do we see howe sore it burneth. But here is mention made of a furnace of yron. Therefore it is all one as if God shoulde say, Thou haddest no hope to get 50 out of that thraldome, thou wast as a people vt­terly forlorne: and yet haue I deliuered thee from it after a wonderfull manner. And now at this day,Eph. 2.5. 1. Pet. 1.18. Ro. 5.8.10. coulde wee scape out of that bon­dage vnto Sathan, vntill such time as God deli­uered vs out of the same? Must not that curse haue altogether lien vppon vs still, if we had not remedie from else where, that is to wit, from the mercie that God hath shewed vs in our Lord Ie­sus Christ? So then let vs marke, that here we be 60 warned to thinke vppon our beginning, that so we might alwayes know from whence God hath deliuered vs, and in what taking we were when it pleased him to choose vs. [Which thing if we do,] we shalbe ashamed of our owne wretched­nes, yea & we shalbe euen astonished to see how we had bene vtterly damned, if our God had not pitied vs. And thus much for one point.

Secondly let vs consider againe, that our God thought it not ynough to haue deliuered vs from such a bottomlesse pit, and from so horrible con­fusion: but hee hath also made vs his heires,1. Pet. 2.3. and likewise vouchsafed to take vs for his heritage. What are wee, or what can God receiue at our hands? [Nothing:] and yet doth hee call vs his heritage, to shewe howe dearely hee loueth vs. Like as a man loueth a peece of grounde that findeth and maintaineth himselfe and his hous­holde, and setteth as it were his heart vpon the same: so doeth our Lorde shewe that he deligh­teth in vs, yea euen in vs that are but wormes and rottennesse, and which haue nothing but al manner of sinne and corruption in vs. Wee see then hereby that Moses ment to magnifie Gods grace, to y^e end that being humbled in our selues by beholding the miseries wherout of we be wa­ded, we might againe and againe magnifie Gods goodnesse, in that hee thought it not ynough to rid vs out of the bondage wherein we were, but also hath set vs in so high degree, as to choose vs to be his children. And besides, by terming vs his owne heritage, he sheweth that he will haue his hart as it were fast tied vnto vs. Thus ye se what we haue to remember vpon this text or place.

Immediatly herevnto Moses addeth, that the Lord was angrie with him, because of the peoples words, and that he had sworne to him that he should not passe ouer Iordan to goe into the lande of promise. But as for you [saith he] you shall passe ouer, and inioy the pos­session thereof. Moses doth stil vpbraide the peo­ple with Gods bereauing of him of the inheri­tance that was promised to all their tribes, not so much for his own fault, as for the common fault of them all in murmuring against God: but yet hath Moses a further meaning. He speaketh this as it were by the way, yea as hauing respect to this, that he should shortly die: and forasmuch as he himselfe might not inioy the lande, hee had a care to instruct the people, to the end that they might abide in Gods couenant, and continue stedfast in it, without swaruing aside, or without any changing of religion to peruert the doctrine that had beene giuen them. The effect then is, that Moses being at the point of death doth as it were make his last will, & hath so much the more care of the peoples welfare, for feare least they should start away after his death, as he had seene them doe oftentimes in his life. And he interla­ceth this particular matter that I spake of: name­ly that their words were the cause that he should die before he passed ouer Iordan, and before he entered into the lande of promise. For as I haue touched heretofore, Moses ment not to iustifie himselfe: for indeede he was greatly blamewor­thy before God, & surely God neuer vseth any crueltie towards such as are his. Now, the case is so, that Moses is shut out of the land with an oth: therfore must it needs bee that he had offended. But his doing of this, is to the intent that the people on their side should think the better vpon the fault that they had committed. And in good sooth, so ought all faithful teachers to do: that is, [Page 143] they ought to touch sinners to the quicke, that they may haue remorse of their sinnes, that they may crie to God for mercie & aske pardon ther­of, that they may be sorie for thē, that they may mislike of themselues for them, that they may hate them, and vtterly forsake them. For when men are flattered in their vices: first they bee hardened in them, and take alwayes greater libertie to do euill: secondly they thinke not that euer they shal come to account before God: and 10 finally they neuer forsake the world that so they may glorifie God, & consider or feele how much they be bound & beholdē to him. By this means thē is Gods mercie defaced, & his grace slippeth away and is vtterly abolished. Besides this, there is yet a greater enormitie, namely that men goe on still from euil to worse, vntil they be falne in­to vtter confusion. Now then for this cause it is the duetie of such as haue the bearing abrode of Gods word, to exhort their hearers continually 20 to consider their sins and to search thē through­ly. And to what end? Not only to make them barely ashamed of them: but also to make them hūble themselues before God, & to goe forward conti­nually in repentāce, y^t so they may learne to mis­like of their faults, & to glorifie God when they wholly repaire to him for refuge, by asking him forgiuenes of the offences that they haue com­mitted. But what? There are very few that can a way with this order of teaching: for there is not 30 so wicked a man, but he would be flattered. And the world seeth that as soone as a man speaketh, some gnash their teeth & seeke nothing else but to bite him: and othersome though a man do but by the way glaunce at their faults which are too too farre out of al square, feare not to check him, or to stand with him face to face in the mainte­nance therof. But yet for all that, the rule which God hath appointed vs, vs I say which haue the charge to beare abrode his word, is that we must 40 dayly labor in warning our hearers, to cal them­selues to account, and to examine well their owne faults, that they may be sorie for them.

When as he speaketh of hearers: we our selues are comprehended in y^e number: for we must not condemne others, & exempt our selues: but he y^t speaketh to others, must first stick & look to him­self & cite himself before God. But yet neuerthe­lesse we must proceede in this order y^t we must al of vs be summoned before God, & haue our in­ditement 50 redy framed & made, [...]. Cor. 11.31 32. and not tarie til God pronounce the sentence of condemnation vppon vs, but euery of vs play the iudge against himself, & that, not by saying in a word or two, I haue done amisse: but by being throughly woun­ded within, so as we be ashamed of our misdeeds. After this fashion must wee deale. In the meane season if we perceiue y^t the wicked cannot away with any correction, but conceiue rancor against Gods word, as we see these despisers of al religiō 60 do, who cannot abide that any mā should rebuke them, let vs not maruell at it, for if they bee pin­ched, by & by they spit out their poison like toads as they be: But if we purpose to shewe our selues to be Gods children, let vs learne to suffer corre­ction willingly, & to haue our sins laide afore vs, y^t we may cōdemn them. For our acknowledging of thē, wilbe a mean to haue them buried before god. Thus ye se what we haue to note vpō y^t text.

But now let vs come to Moseses chiefe intent which I haue touched afore. I shall not go into this good land, saith he. And therfore I warne ye continue stedfastly in the couenant of God, so as yee neuer forget it, to worship ydols in his steede, but serue him, seeing he hath once chosen you, & vouchsafed to shewe himselfe your god & father. Here we see y^t Moses was not out of hart, though God chastised him roughly. And here we see how the faithful ought to behaue themselues. That is to say, if God pu­nish them, yet must they not therefore cease to loue him, and to go forward in their course still, yea & to giue ouer themselues wholly vnto him. As soone as the wicked feele but one yirke of the rod with Gods hand, and by and by they kicke a­gainst him, and if they may scape from him, they play the horse that hauing shaken of the bridle casteth his rider downe, & afterwards becōming as if he were mad, he stormeth as though no mā were able to lay hold on him, or to restrain him: Euen so play the wicked, which can neuer abide y^t God shold chastise thē and tame them, to hold thē in obedience to him. If he make thē to feele their sins, they burst out into impatiēcie, & ther­vpon fal by and by to rebellion & furie. But con­trariwise, when our Lord visiteth vs with afflicti­ons: we know it is not for vs to stray far from him, nor to take occasion to scape his hands: but ra­ther to submit our selues quietly to his seruice, & to keepe our selues from these tentations y^t run oftētimes in our heads. If we fal to scanning, so as we say to our selues, how now? must I for seruing of god haue so hard & cumbersome a condition? It should seeme y^t he is minded to discorage me: Let vs beware of such conceits, & rather follow y^e example of Moses. He saw himself bereft of y^e in­heritance y^t had bin promised to y^e whole people, he saw he had as it were a marke of reproch for euer, as though God had withered him: for wheras God had chosen him to bee the leader of his people, & to supplie his roome in bringing to thē that welfare that they had loked for so long time: now towards his death he must bee disgraded at Gods hand, and be banished from the possession that was as a pledge of the kingdome of heauen. True it is that Moses continued and doth conti­nue still an heire of Gods kingdome: but he had not that earthly pledge of it, that was set before the people. He saw, that of six hundred thousand persons, (for the whole multitude was so manie) there was not one among them al that was wor­thier to enter into the land than himselfe. Ther­fore he might haue stormed thus with himselfe: Howe nowe? I see I haue taken great payn [...] in leading this people, God hath wrought so manie miracles by my hand, I haue yet stil such zeale to the honor of God and to y^e welfare of his people as I neuer cease to procure the same, & therw^tall I may well say God hath granted me y^e grace to walke more roundly than al y^e rest: and yet notw^t ­standing must I be barred out of y^e land, & the re­sidue enter into it, which haue not taken so much paine as I nothing neere? Moses might haue bin in a chafe & chawed vpon his bridle saying: wel, [Page 144] seeing I haue taken so much paine, & God ment to serue his turne by me heretofore: it is ynough for me, I am contented with that which I haue done, but notwithstanding I will giue ouer my roome, and seeing that he will not set me aworke any longer, let him serue his turn by some other. Moses might wel haue entred into such fancies. But what? Notwithstāding y^t God listed to abace him so before men, by bereuing him of the bene­fite that he esteemed aboue al other, and to pre­ferre 10 the meanest and miserablest of the people before him who was so excellent a Prophet: yet ceased he not to discharge his duetie, and to goe through with it still. And we see with what care­fulnes he goeth about it. My friends (saith he) al­though I must dye here, and God cutteth me off from you as touching the bodie: yet notwithstanding I will discharge my selfe both towards him and you, and seeing it hath pleased him to make me his minister to teach you his doctrine, I will 20 neuer faile to doe my duetie. In deede he might haue twyted the people, as them that had cau­sed God to lay such punishment vppon him: but yet for all that hee ceaseth not to serue God and to loue the people still, which (as I said) had cau­sed him to be disinherited of the Land that was promised to Abraham.

Therfore hath Moses good right to say, Because of your words God sware that I should not go ouer Ior­dan to enter into this good land. Neither murmuring 30 nor blaspheming proceeded from Moses: Nay (which is more) we see he crucified himself whē he saw that god was not honored as he ought to haue beene: whereas on the contrarie part there was a froward & wilfull people, which could not be brought into order by any meanes. It seemeth then indeede y^t Moses had iust cause to be angrie with the people, seeing that God had punished him so grieuously for their disobedience. But yet for all that, a man may see hee sheweth himselfe 40 still a father towardes them, and taketh them as his children, for hee knewe to what state he was called. True it is that he vsed sharpnesse and ri­gour in due time and place, specially when it be­hooued him to shewe the people their offences. We see that Moses was [in that behalf] as a bur­ning fire: we see howe vehemently he rebuketh the despysers of God and the Rebels. But when y^t was once ouer, he shewed himselfe alwayes to beare an affection of loue, towards such as could 50 abide it. As for example, God had now punished the people by the space of fortie yeres, insomuch that they which had brought punishments vpon the people, and had beene the authors of sediti­on, were alreadie dead and their carkesses were rotten in the wildernes: & yet now behold, Mo­ses pitieth the children that were descended of them, and ceaseth not to loue them. So then let vs marke, that if God call vs to the preaching of his word, the vnthankfulnesse of such as ought to 60 heare it, must not stay vs from procuring their saluation as much as in vs lyeth. Moreouer let vs not forbeare to pronounce Gods iustice against the wicked. And though there be some that are vtterly wilful & past hope of recouery, whose dis­eases are vncurable: wel, yet let vs do our duetie towardes them: let vs cite them to Gods iudge­ment, & let our doctrine serue for their condem­nation to sende them to hell. And in the meane while, looke where we can reclaime them that haue done amisse: let vs giue good heede therto and bestow our labor thereon. Behold yet what we haue further to remember out of this place.

And herewithall wee see also, that when Gods seruants perceiue themselues to bee neere their ende, they must be the carefuller to stablish the doctrin which they taught in their life time. And why? For we see how men do easily slip away, & that euen such as haue shewed some good signe, will anon after start aside, if they be not helde in with a dubble reine as they say. And when a ser­uant of God seeth y^t in his lifetime he was great­ly hindered in the maintenance of Gods seruice, and had much adoe to represse euil: what should he thinke but that the diuell will take possession after his death, if God remedie not the matter? Therfore such as haue felt and found by experi­ence in their lifetime, how painefull a thing it is to maintein the church, ought euē for this cause to take so much the more paine & trauell when they draw towards their death, to cause the syn­cere religion to be mainteined in his purenesse, that men being once set in a good course, may not swarue away from it. Beholde the example which Moses sheweth vs.

And besides this let vs mark also that he doth not only discharge himselfe here at his death, by vttering some sodaine speach, or by shewing some signe of zeale onely: but that he stood vpon this, and did most vrge it, to wit, all his life long that the people might bee edified in the feare of God. For yee shall see a number that are negli­gent all their lifetime: and yet they thinke that if they do but once exalt God and make a faire protestation at their liues end: it is ynough. But Moses delt not so. For hee neuer forgate the commission that was giuen him, but continued throughout in preaching to the people. Neuer­thelesse, whatsoeuer he did all his life long: yet when he sawe his death at hande, hee inforced himselfe the more, and burned the whotter in earnestnesse of zeale, because of the vrgent ne­cessitie aforesaide. Wherefore let those whom God hath ordeined to preach his worde, looke well that they discharge their duetie al their life long. And that when they shall haue done their indeuer to stablish the true religion, and brought to passe that God is honoured, and that they haue builded Gods Church as much as they coulde, and taught those to walke in the feare of God which were committed to their charge: let them indeuer to seale vp al the same doctrine, & to cause it to continue after their decease. This thē is another thing which we haue to remēber.

Also let vs marke further, that seeing Moses was so carefull for the people of Israel: wee also haue neede to bee vpon our watches. Do we see that God taketh away a man that hath serued faithfully in his time? Then let vs bee sure that anon after, the diuell will indeuour to marre al, and that he will soone make some breach to en­ter vpon vs, if we be not lustily vpholden & kept. [Page 145] And there is not a more profitable lesson than this same. For wee knowe not how great a good turne God doth vs, when he giueth vs such men as seeke nothing else but to hold vs in aw of him, and to bring to passe that hee may reigne ouer vs, and we liue vnder his obeysance. On the con­trarie part, when our Lord taketh such out of the worlde as are able to builde his Church: wee bee carelesse of it▪ and this carelesnesse is the cause, that the diuell findeth a gappe open amongst vs,10 that so hee may vtterly make hauocke of vs. So much the more therefore doth it stande vs in hand to be watchful in this case, & to know that wee bee well fenced when God giueth vs men to guide vs in his feare. Contrariwise if he leaue vs destitute of such: it is as if a man were without munition in a towne, wheras were no power nor meane of defence. Ye see then how it standeth vs in hande to bethinke our selues, and to pray god that when it pleaseth him to take away those 20 that haue taught vs faithfully, that then the do­ctrine which wee shall haue receiued by them, may not die anon after them, but liue stil & con­tinue alwayes fast setled in our hearts, and that it may haue full force and strength, and we be fen­ced by it against al Satans temptations, neuer to turne away from it, but euermore to remember what we haue learned & always to set our minds vpon it, that it may serue vs for a shield to warde all Satans blowes withal,1. Pet. 5.9. Eph. 6.13. and that wee may be so armed with it from top to toe (as they say) that Gods worde may bee a sworde to vs, our hope a helmet, & our faith a buckler, so as the diuel may not bee able to foile vs in any wise whatsoeuer: that when the meanes shalbe taken away wher­with Gods will was to haue vs edified, yet neuer­thelesse he may stil continue with vs, and we like­wise keepe on our way to him.

Nowe let vs kneele downe in the presence of our good God with acknowledgemēt of our sins, praying him to make vs perceiue them better than wee haue done heretofore, so as we may learne to mislike more and more of our selues for them: And that in acknowledging the great benefits which hee bestoweth vpon vs, wee may call vpon him as our father, seeking nothing else but to giue our selues wholly vnto him, to be go­uerned by his holy spirite as his teachable and meeke children: & seing that he doth vs this ho­nor to take vs for his heritage, & to giue himselfe to vs, that we may also remember, sith he taketh delight in vs: to be vnto him such a possession, as may serue to his glorie, & that hee would neuer cut vs of although we wel deserue it. That it may please him to grant this grace, not only to vs but also to al people and nations of the earth, &c.

On Wednesday the xxix. of May. 1555. The xxv. Sermon, which is the seuenth vpon the fourth Chapter.

WE haue seene heretofore the exhortation that Moses made, to the intēt that Gods seruice might not bee corrupted. Hee 50 shewed that to worship GOD purely, there must no image at all be made, because it is not in any wise agreea­ble to his nature:Iohn 4.24. but men must worship him af­ter another fashion. His seruice (say I) is spiritual: and therefore wee must rest wholly therevppon. For as soone as we swarue one way or other: it is but presumption, which God condemneth. That is the thing which Moses hath treated of hither­to. Now to confirme this doctrine the better: he 60 setteth before the peoples eyes, the couenant that God had made with them: for when God manifesteth himselfe vnto vs, it is the principall meane whereby to hold vs in the pure religion. Naturally we be blind wretches, and therefore it is verie easie for Satan to beguile vs. And al­though there were none to deceiue vs: yet doth euery one of vs wander away in our owne con­ceites and imaginations. Therefore there is no­thing in vs but darknes: and Gods maiestie is so high and incomprehensible a thing, as it is no maruell though we be at our wits end, before we can come nigh vnto it. Then if we were not duly taught, ne had a grounded doctrine to shew vs y^e right path: what could we do but go astray? But now seing y^t God hath shewed himself vnto vs, & that so familiarly as we may discern him from al the ydols that haue bin forged in y^e worlde, & we are able to say y^t it is he whom we ought to wor­ship: there is no more excuse for vs if we be cari­ed to and fro. And our vnthankfulnesse is the more shamefull, if wee shut our eyes against the doctrine of saluation, and turne our backs vpon God when he hath shewed himselfe to our face, and vouchsafed to bee knowen of vs familiarlie. Now we we see what Moses ment. For his meaning [Page 146] is to set forth the greeuousnesse of the peoples sin, if it should so fall out that they shoulde turne away from the purenes which they had learned in the lawe. As if he should say, True it is that e­uen from the creation of the worlde most men haue not ceased to ouershoote themselues into a number of errors and follies: but that came to passe because they had not so special a teaching, as you haue, whereby they might haue had cer­teinetie of faith to rest themselues vpon. There­fore 10 the wretched infidels went astray: but yet was not their sin so greeuous and outragious. For although they were vnexcusable: yet had they not any such teaching as you. But as for you, yee haue had Gods couenāt, wherby ye were brought into his house: hee hath shewed himselfe as a father towards you, & taught you as his childrē: this is that holy band wherby god hath tyed him selfe to you: now then if you should turne backe againe, and become like those wretched beastes 20 which neuer knew nor tasted of gods truth, what a thing were it? Might you pretende them for a shrowding sheete and say, other men do so as wel as we? Yea, but yet had not those othermen such teaching as you haue had. Nowe therefore ac­knowledge the grace that God hath bestowed vppon you, in shouling you out from all nati­ons of the earth, & in coming so nigh vnto you. And in deed y^e same is the very cause why y^t when the heathen are condēned in their supertitions:30 it is said on the contrarie part, that y^e Lord dwel­leth in Sion, & his maiesty is knowen there. After that manner doth the Prophet Abacucke speake in his second chapter:Abac. 2.20. and it is a doctrine that is rife ynough euery where. As if it were saide, The world runnes at randon, and euery man forgeth and setteth vp some God priuately to himselfe: but as for the God which hath shewed himself to bee the true liuing God: his voyce soundeth in mount Sion where the temple was builded. Thē 40 sith it is so: although the whole world bee caried away & go wandering in the darke: yet must not we be remoued, forasmuch as he hath set vp his seat among vs, and we know him by his voyce & by his word. And here we see why it is said in the Psalmes where Gods kingdome is spoken of in such wise as it was to bee stablished in the person of our Lord Iesus Christ,Psal. 97.1.3 5. & 115.3.4. as wel in the fourescore and sixteenth psalme as in other psalmes: The Lord reigneth, Let y^e far countries reioyce ther­at,50 let all ydols be confounded, and let all that is set vp by men be throwen downe. For when wee haue the truth, which driueth away al darkness & ignorance, then haue we the verie meane to de­stroy al superstition. And to the same purpose al­so is there this like saying in Esay:Esa. 19.1. when the Lord reigneth, then shal al the ydols of Egypt fal. And why? For the wretched Infidels weene they doe well, and thinke they do God good seruice in fol­lowing their fond superstitions. But when God is 60 once set afore them: then his maiestie bereaueth them of all excuse, and he must needs as then be magnified. And that is y^e cause why it is said in a­nother place,Esa. 25.9. This is the Lord, this is the Lord. The prophet in the person of all the faithful, de­fieth the ydols with their abuses, because GOD should be knowen, accordingly as al things were accomplished at the comming of our Lord Iesus Christ. Now then the thing y^t we haue to gather vpon this t [...]xt, is that when we once knowe God by his word, wee must be so fully resolued and as­sured thereof, that although the whole wretched world run rouing after their owne abuses and su­perstitions, yet we must keepe on our way still▪ & that seing we haue a sure foundation which can­not be shaken, that is to wit gods infallible truth: wee must let those blinde wretches breake their necks, sith we cannot remedie it, and in y^e meane while we must go forward still as the Lord com­maundeth vs, seing he hath reached vs his hand to draw vs to him. And although this was spoken to the Iewes by Moses: yet it perteineth euē now vnto vs. For wee see what fauor God hath shew­ed vs aboue others. All the worlde is full of error and diuelish imaginations, & wretched men are become brutish in their ignorance. But what? Neither hath the doctrine of life bene preached vnto them: neither haue they euer in good ear­nest vnderstood what God is. Indeede they can speake of him, but that is but at randon & with­out order. But wee haue the scripture declared vnto vs, and by that mean God communicateth himself to vs, and allureth vs so sweetly vnto him, as he could not doe any more for vs, except hee should take vs into his lap, and yet we see he ap­plieth himselfe to our infirmitie, he chaweth our morsels to vs, he feedeth vs with pappe, & spea­keth to vs like a nurse. Now when we see that our God manifesteth himselfe so familiarly vnto vs, there is no more excuse for vs, wee may no more mingle our selues in the order or ran [...]ke of vnbe­leeuers. For our state is cleane contrarie.Rom. [...] God is hidden from them: and yet shall they not faile to perish in their ignorance as they be worthie. But as for vs, if we be so stubborne against God, that euen of a spitefull malice wee will not obey the things that he sheweth vs, but wil play the wilde beastes with him, so as hee cannot reclaime vs to himselfe: and that euen when we knowe him and do vnderstand that it is hee which ought to be honored, yet wee be so vnconstant and waue­ring still, as to turne away after our owne dota­ges: shall we not bee doublie condemned? Shall not horrible vengeance hang ouer our heades? Then let vs beare in mind, that in asmuch as our Lorde hath made a couenant with vs, that is to say, hath called vs into his Church to be taught by his worde: that this is the onely meane, wherewith wee may bee armed and fortified a­gainst all superstitions. This is one point. And let vs also marke therewithall, that horri­ble condemnation hangeth ouer our heades, if we wander away, and hold not our selues to the simplicitie of Gods doctrine, but bee carried a­way hither and thither by our owne lusts. These are the two pointes which we haue to marke vp­on this text. Wherefore let vs learne to make our profite and commoditie of the worde that is preached vnto vs for the same purpose. That is to wit, albeit that all bee full of corruption and errour, yet let not vs bee shaken downe, nor bee wauering as manie men are, to saye, [Page 147] yea marie, but there is so much disagreement [that I wote not what to doe]. Let vs not alleage this: [...]sa. 25.9. but let vs say with the prophet Esay, Behold, this is our God▪ behold, this is our God. And by that means let vs defie all that the diuell can set before vs to turne vs aside. Yea let vs not make any reckoning at all of it. And why? Because the light that God giueth vs, is strong ynough to driue away all darknesse, and the truth is strong ynough to beate backe all lies. Thus see yee I 10 say what the power of faith ought to be: When wee haue well printed in rememberance the doctrine that is preached vnto vs, and yet not­withstanding continue still for all that in blind­nesse, and bee still as reedes shaken with euerie winde: Let vs vnderstande this that we knowe not God, nor yet euer vnderstood of what great value his couenaunt towardes vs was, nor euer were knitte to him as we shoulde be: but that there was hypocrisie insteede of that protestati­on 20 that we made to followe his worde. But let vs marke herewithall, that our condemnation shalbe doubled, if wee runne astray after wee haue knowen the truth. For if Gods couenant cannot hold vs in obedience: must it not needs bee that wee bee as cloudes? And what an vn­thankefulnesse is that? Indeede many will say, I haue not beene sufficiently confirmed, I vnder­stande it not: but those are fonde shiftes. We neede but to open our eyes and our eares seing 30 wee haue Gods worde preached, and our Lorde will certeinely make it of power and force, so as we shal haue sufficient instruction by it, seeing he regardeth vs especially, and therefore wee must needes be founde blameworthy if we swarue one way or other, after that God hath shewed vs his truth. And this much then concerning the co­uenant that Moses speaketh of here.

Howbeit, to set forth the heynousnes of their crime the more, he addeth that hee taketh heauen 40 and earth to witnesse, that if the people turne away from the lawe, and inuent or set vp any newe Religion, they shall perish out of hande, and not possesse the lande any long time, which should be giuen vnto them. Now this serueth to waken such as are puffed vp with vaine presumption, vnder colour that God is gratious vnto them, and hath giuen them some priuiledge aboue others. And it is well worthie to be noted. For although we cannot exceede measure in trusting in God: yet doe wee see 50 that a greate number doe falsely abuse Gods name. If they bee once baptised and taken into the companie of the faithfull: it seemeth to them that God is greatly bounde vnto them. Whereas they shoulde consider that they bee called of his free goodnesse, and ought to giue ouer themselues to walke in feare and warenesse: beholde, they be puffed vp with pride and vaine ouerweening, and beare themselues in hande through fond hypocrisie, that they bee scaped 60 out of Gods hande, and in the meane while they doe but dalie with him. Ye see then what the pride of men is, howe that when God shew­eth himselfe bountifull towardes vs, and vtte­reth the great and infinite treasures of his mer­cie: they thinke still that hee is greatly beholden to them, and therevppon doe ouershoote them­selues, and take leaue to doe amisse. Accor­ding as wee see that the greatest strife which the Prophetes had against the Iewes,Ierem. 7.4. was for that they bragged of their hauing of Gods Temple, and of his sacrifices, and of such other thinges. Nowe according hereunto Moses saith in this place, It is true y^t ye doe now enter into possessi­on of the heritage which God promised to your fathers: it is true that therein you haue an ex­cellent warrant of his preferring of you before al other nations: Surely it is a great and inestima­ble dignitie, that your God should purchase you with his owne hande, and driue out the inhabi­ters of a countrie to set you in their place, yea and that when you bee in that lande, you shalbe sure to be of his housholde, and that he dwelleth among you, and that his so doing is to take you vp into his euerlasting kingdome: Surely it is a singular benefite which your God hath vouchsa­fed vppon you: but yet for all that, deceiue not your selues to despise and reiect his worde, or to shrinke away from him, & to corrupt his seruice. For like as now he performeth the promise that he made to your fathers: so can he also driue you out againe, when he hath setled you there: and he can well ynough weede you againe out of his heritage, & so scatter you abrode that you shal­be dispersed euery where. Now then, the more that your God doth presently increase his good­nes towards you: the more deligēt be you in ser­uing and louing of him, and hold your selues vn­der his shadow, and beware that ye alter not a­ny thing in the religion that hee hath ordeined for you. Marke that for one point.

And now furthermore, whereas Moses calleth heauen and earth to witnes: it importeth yet a grea­ter vehemencie. True it is, that some take this for Angels and men. But y^t is not the meaning of Moses, as we shal see by the like maner of speach hereafter in the 32. Chapter,Deut. 32.1. where he will say, Hearken O yee heauens what I say, and let the earth here the words of my mouth. And so saith the Prophet Esay,Esa. 1.2. Hearken ye heauens, and let the earth giue audience vnto mee, for the Lorde hath spoken. Beholde I haue nourished children & brought them vp, and they haue despised me. When God calleth heauen and earth to witnes after that maner, it is to rebuke mens brutishnes so much the more. For we be created after Gods image, to haue reason & vnderstanding: & where to shoulde wee applie such giftes, but to knowe God and to giue our selues wholly vnto him? Shall men haue wit ynough to comprehend the whole order of nature, and shall they in y^e meane season despise the Lorde? It is all one as if a man shoulde thinke himselfe well forwarde, when hee hath toyled in traueiling and running all day long: and hath wandered all the while with­out keeping any path. And is not the knowledge of our God the finall ende of all our perfection? Yes, and therefore when God intēdeth to shew men that they bee more than blockish, and that they bee so marred as they bee not worthy to be taken any more for reasonable creatures: then doth hee direct his speech to heauen and earth. [Page 148] As if hee shoulde say, I haue not nowe any more witnes in y^e world: for I chose these to be knowen of them: but herken you to me yee heauen and earth, hearken yee to me I say nowe yee that are vnreasonable creatures: for I shal finde more reason in you, than in those to whom I haue gi­uen witte and knowledge to discerne betweene good and euil, and to haue skil not only of this present life, but also of the immortalitie of hea­uen. So then, Moses calleth heauen and earth to 10 witnes here, to doe vs the better to vnderstand, that if men flatter themselues and play the brute beasts when they haue offended God, and think by that meanes to go quitte: they beguile them­selues: for when men shall haue conspired toge­ther in naughtines, and that euery man may say, I haue done as all others haue done: so as there remaineth no more but heauen and earth, al­though they haue no vnderstanding in them, yet shall they be sufficient witnesses. Why so? For 20 shall they not bee able ynough to bewray our naughtines without speaking, seeing they were ordeined for our seruice? We haue seene alrea­die what Moses saide heretofore of the Sunne, Moone and Starres. What is the Sunne? A right noble creature. And yet notwithstanding, what is he in effect, but our seruant? And the Moone that mounteth so high, is our handmaid, & God hath appointed al these things to our vse & com­moditie. Seeing then that these creatures being 30 without vnderstanding, doe knowe that the end whereto God hath applyed them, is to do vs ser­uice: what a dealing is it, y^t when we shal haue in­ioyed so many benefites, as namely that we shal haue receiued the light of the Sunne and the Moone, that the earth shal haue fed vs with her owne bowels, and that we shall haue bin fraught full of a number of other good thinges: yet not­withstanding we fal to defiling of the world with our filthinesse and infection, so as Gods glorie 40 is darkened by vs, and wee ouerthrowe his ser­uice, and set vp ydols against him to deface and discredite his maiestie? Whither go we in so do­ing? Shall not the creatures aske vengeance a­gainst vs, when wee shall haue so abused them, and defiled and berayed thē with our filthines as much as we could? Yes: and so we see nowe what the meaning of Moses was.

Nowe remaineth that we applie it further to our selues: And first and formost let vs marke 50 well, that if wee haue beene receiued into the Church, and God for a time haue admitted vs to bee of his people and flocke, and haue bestow­ed many benefites vppon vs, specially if we haue had any excellencie or preheminence aboue o­thers: we must not be proude of it. For if we abuse Gods grace, hee can well ynough roote vs out: and if we follow not his calling, hee can as well cut vs off, as hee coulde adopt vs. And in good sooth, if this befell to the Iewes which were the 60 naturall branches (as Saint Paul termeth them) and which came out of this stocke of Abraham:Rom. 11.17. if that holy and high exalted linage was neuer­thelesse so cut off vppon the sudden, and disin­herited of the possession that God had giuen them: what shall become of vs which are graffed in as it were against nature? For wee were wilde impes: wee came of the Gentiles, which were e­nemies to God,Eph [...]. [...] & separated from his Church, & had not any acquaintance with him. Seeing then that our Lorde gathereth vs to him, not onely by Baptisme but also by the holy supper, and wee haue his worde daily, wherein hee as­sureth vs that hee is our father, that he will bee the keeper of our soules, and that he will take vs for his people: let vs learne to looke diligently about vs, that we abuse not so great a benefite. But if wee minde to inioy it for euer: let vs feare our God and walke in his obedience: and that (I tell you) is a thing which wee ought to beare in minde. For if wee thinke to holde God in our sleeue, and imagine him to bee bounde vnto vs because he hath once chosen vs: hee will easilie shewe vs that as hee came to vs, so will he goe a­gaine from vs, if we will needs be ouerlustie. Wil wee then haue our Lorde to continue our shep­herd still? Let vs be pliable to him, so as wee liue quietly vnder his subiection. To bee short, let vs alwayes beare in minde the threat which our Lorde Iesus Christ vttereth:Matt. [...] That is to wit, that the kingdom of God shalbe remooued far from vs, when wee cannot profite thereby, and that it shalbe taken away from vs, and giuen to a people that shall glorifie their God, when they haue bin taught by his word. Thus ye see what we haue to remember vpon his point.

Furthermore let vs marke well, what whereas it is saide here, that heauen and earth shall beare witnesse against vs: it is to put vs to the greater shame, in that the Angels neede not to come downe from Paradise, nor the Prophets and A­postles to rise from the deade, to giue euidence against vs before God: but only the liueles crea­tures are sufficient witnesse for God to vse to condemne vs with all. It is true that GOD coulde bring other witnesses also, as we see, that sometimes hee calleth foorth the heathen and infidels to make vs the more ashamed.Ierem [...] For (as saieth the Prophet Ieremie) goe euerie where, and yet yee shall not see that the ydolaters bee so fickle, as those that haue beene duely instru­cted in the pure worde of God. Looke me vppon the wretched infidels, which bee headstrong in their follies. Although they haue no certaintie to leane vnto (as also they cannot indeede haue any) & (which more is) their minds be so intang­led in their owne dotages as they cannot winde themselues out: yet notwithstanding, say what a man can, they sticke still to the things that they haue learned. And although they keepe one course stil: yet doe they nothing but goe astray, without keeping either right way or path: & yet notwithstanding they be held stil to it w^t this per­swasion, y^t they must not chaunge their God. But yet they neuer knew him for al that. And shal we thē be caried away at the first dash, which know the liuing God and haue bene taught his truth, and haue had so good warrant therof, as it is not for vs to wauer any more? Shall we start away af­ter wee haue beene trained vp in the pure do­ctrine of the Gospell? O what meaneth this? Looke mee vppon the Turkes, Paynims, Pa­pistes, and Iewes. Notwithstanding that al these [Page 149] be bewitched at this day in their errours: yet shal they rise vp and bee found sufficient witnesses to make vs a shamed before God, and to disappoint vs of all starting holes. And why? For they go on still in their superstitions, whereas wee for our partes fall to reeling at euerie blast of winde, and the diuell plucketh vs out of the place wherein wee were planted. Thus ye see what we haue to remember vpon this place.

But aboue all thinges let vs marke, that in as 10 much as God hath bestowed infinite benefites vpon vs, and displaied his liberalitie towardes vs after so many fashions: all that he shall haue be­stowed vppon vs shallserue to our condemnati­on, if wee doe him not homage for the same. To bee short, both heauen and earth shall be armed against vs, and aske vengeaunce vppon vs. And how shall we bee able to finde any excuse, when our Lorde shall raise such a crie to confounde vs and put vs to shame? Therefore let vs nowe 20 looke well to our selues, and let vs walke in the way that he hath shewed vs.

Now here is expresse mention made of Images and other likenesses: but vnder one kinde, Moses comprehendeth all. For it is a maner of speache rife ynough in the holy scripture, to marke out some one kinde of superstition, thereby to warne vs that wee must keepe our selues from all su­perstitions in generall. And Moses himself doth euer obserue the same maner of speaking, as wee 30 shal see in the next Chapter,Deut. 5.18. where he vseth to speake of the heinousest things, to the intent we shoulde the more abhorre them and mislike of them, to keepe our selues from them. And yet for all that the holy Ghost meant in this place by the mouth of Moses shortly to shew that whē God hath once made his couenant with vs, wee must hold vs in the simplicitie of his word, with­out mingling any superstition with it. Now that wee vnderstand the naturall sense of this text:40 let vs looke that we make our commoditie ther­of. For although we haue no images either car­ued or molten: although wee haue no puppets either ingrauen or painted: yet faile wee not to be idolaters, if we sticke not to our God to keepe his worde throughout. For the matter that the Couenant it self importeth is not that we should confesse in wordes, that the God which gaue his Lawe by Moses is a lonely to bee worshipped: but that wee should vnderstand his will, after what 50 manner he will bee serued, that wee should haue his promises printed in our heartes, that wee should knowe howe and by what meanes wee ought to worship him, and that we should keepe on our way to the inheritaunce whereunto hee calleth vs. That is the thing that Gods couenāt importeth. And without that, in what case were wee? If wee should say, verie well, there is but one God which hath created heauen and earth, he hath reuealed himselfe vnto vs, and he hath 60 giuen vs his Lawe: and yet notwithstanding we knewe not his will, but euerie of vs shoulde be­haue himselfe as he lifted: to what purpose were this? It were better for vs neuer to haue knowen Gods word, than after the knowing of it to de­spise it, and to take leaue to doe what wee list. Therefore let vs beare well in minde, that Mo­ses meant here to shewe the people generally, that seeing they had bene taught in the trueth, it behoued them to keepe themselues from all er­rours and leasings. And this is that which I haue said alreadie, that Gods word ought to suffice to gard vs in such sort, as the diuell may not seduce vs, doe the worst he can. Nowe then will wee be exempted from the threate and condemnation that is contained here? Let vs giue ouer our selues wholly in all respectes to our God, let vs hearken to his worde, and let vs obey his voyce without any exception or gainesaying, so as his seruice remaine in such sort among vs, as hee hath commaunded by his word. But let vs com­pare the crime that Moses reproueth here, with other crimes that are lesse to bee excused. For although there was vnthankfulnesse and rebelli­on at y^t time in all such as suffered themselues to be misled, after they had bene taught by Gods word: yet cōmitted they not so cursed sacriledge against God, as y^e caitifs do in these dayes, which to the vttermost of their power do blot out al re­ligion, and are so full of wickednesse, that they could finde in their hearts to confound heauen and earth togither, in working spite to the whole Maiestie of God. Take mee a man that hath bin taught in the Gospell, and afterwarde through lightnesse ouershooteth himselfe and turneth a­way from well dooing, howbeit with a minde to doe well againe: truely such as one is not to bee held guiltlesse, as I haue saide alreadie: but yet is he not worthie of so much blame, neither is his fault so heinous before GOD, as another that outrageth so farre as to scoffe and scorne at God and all his doctrine, and to play the mad bed­lem, of purpose to thrust all Religion vnder foot, so as he could finde in his heart that men should liue like beastes: and for the bringing thereof to passe, speweth out blasphemies not onely against the maner of the superstitions in Poperie, but al­so euen against the word of God. For is not such a one farre more horrible, than the ignoraunt wretch that is still snarled in some imagination, and thinkes he serueth God, though the same be but vanitie, as I said afore? But nowe let vs looke to our owne time. God telleth the Iewes here, that he would not beare with them if they hap­pened to ouershoote themselues in any super­stitions, but would bereaue them of the inheri­tance that he had promised them. Wee at this day haue a more excellent benefite than that people had, and therefore shall wee be the more to blame, if wee yeeld not homage to our God, which hath esteemed and honored vs so much, as to call vs into his Church. But nowe how doe most men behaue themselues, after they haue bene taught by the Gospell? In deede wee med­dle not with the superstitions of Papistrie, wee passe not for shrift, nor for Masses, nor for such other like trash: but what for that? Wee coulde finde in our heartes plainely and shortly to defie God, and that he shoulde haue no further audi­ence among vs than we lift our selues. After this maner doe a great sort deale euen to this day, who neuerthelesse will needes bee taken, not to [Page 150] be of the common sort of the faithfull, but as the pillars and vpholders of the Church. And yet haue they gone about to stoppe Gods mouth when any thing hath misliked them, or fallen out otherwise than they woulde haue it. O this must bee taken away. And wy? Beholde, GOD not onely speaketh here of the things that haue beene inuented by men: but also holdeth vs in awe, so as it is not lawfull for vs to incounter him. He passeth not for them. And againe, let 10 vs see what their life is. We see that they mocke GOD to the ful, and that their desire is to haue their owne swindge in all thinges. And yet not­withstanding when the diuell raiseth vp such plagie folke to infect the whole flocke with their poison: wee see a great nomber, whose whole desire is to mingle themselues with them. For as soone as some leawd fellowe, or two or three maintainers of wickednesse, (which shewe them selues to bee readie to vpholde all disorder and 20 offences) doe but steppe vp: it is as good as the displaying of a banner, and by & by al vnthriftes runne after it. And would God that the experi­ence of it were not so great as it is seene to bee. But what? When wee bee tolde of it, we must re­pent yea and we must mourne before God, pray­ing him to keepe vs from such deadly plagues as are seene intermingled among vs. And so let vs marke well howe it is said here, that it can not bee that such as doe so peruert themselues, did 30 euer know what Gods couenant is, or of how ex­cellent value. For if his trueth ought so to re­straine vs that we be not led away by any of the wyles and slightes of Satan: how were it possible that men should so cast themselues into destruc­tion, if they had knowen God in good earnest, & bene strengthened in his word? Although then that such folke professe the Gospel, yea and haue taken some smack of it,Hebr. 6.4.5. as saieth the Apostle: yet may we perceiue that it neuer entered into their 40 hearts in good earnest. They be but hypocrites, which make countenance to serue GOD for a time, and afterward doe fleete away, as wee see these roisters doe which band themselues togi­ther. As soone as they see any aide or support to vphold their wickednesse, they fall to practising and confederating, and they contriue all the drifts that they can possibly, to ouerthrow Gods Church. Therefore let vs vnderstand, that al­though the Gospell be preached among vs: yet 50 are there many deafe folk which heare not what God saith to them: not that that shall seeme to lessen their fault, for they shall not faile to be ta­ken for guiltie as wel as others.

Now here a man might demaund a question, wherfore Moses saith that they shal not liue in y^e land that is giuen them,Deut. 31. but shall be shortly roo­ted out of it: for wee see that God is patient: and in deede it appeareth sufficiently. And therfore it seemeth at the first sight that the thing which 60 Moses saieth here, shoulde not come to passe. God spared his people a long time. Although they gaue themselues to idolatrie and superstiti­on: yet did God vse long patience towards thē, insomuch that the Prophets laboured to bring them backe againe whē they were reuolted. Al­though they were wilfull and hard hearted, yet did God assay to win them to him. Notwithstan­ding all this, it is said here that they shall soone be rooted out. Yea, but this soone or shortly must agree with that which is written in many other places:Num. 14 [...] that is to wit, that although Gods wrath light suddainly vpon offenders, & ouerwhelme them as a storme that commeth vnlooked for: yet doth he not faile to be patient, and to delay his vengance till mens wickednes bee growen ripe, yea and euen till it be starke rotten. Ther­fore it is to be vnderstoode that God punisheth not offenders out of hand, for he saieth that he is slowe to wrath, and he must needs keepe his owne nature. Neuerthelesse in vsing patience, and in bearing with them that haue doone a­misse: he ouerthroweth them sooner then they would. Ye see then that this soone, shortly, by and by, or out of hand, must be referred to mens care­lesnesse, who make their account that all shall go well with them, and beare themselues in hande that they haue made a couenant with death (as saith the Prophet Esay,Esa. 2 [...].1 [...]) and they be as drunken folkes in that behalfe, so as if God winke at them for a time, they thinke they bee scaped from his hand. See how the hypocrites abuse Gods good­nesse, bearing themselues in hand y^t they shall neuer come to account for it. For this cause doth Moses say here soone or shortly. Not y^• God for­getteth his owne nature (as I said,) or tarieth not a long time for the amendment of offenders: but that when all is done, his vengeaunce is alwaies in a readinesse,Psal. 2. [...] & there needeth no more but to kindle it, and by and by without any further ta­riance, yea before one finger cā be stirred, there needeth no more but to shewe forth his wrath, and we shall bee euerie one of vs ouerwhelmed as it is saide in another song of Moses, or in the XC. Psalme.Psal. [...] Sith it is so, let vs not thinke it straūge that Moses threatneth the people here, that they shall soone be rooted out.

And to the same purpose, (that is to say, for a further declaration thereof) serueth this also which he addeth: namely, When ye shall haue be­gotten children, yea euen a two or three descentes: if superstition doe then raigne among you, thy God can roote thee out. Hereby Moses sheweth, that long possession will stand vs in no stead. For though we beare our selues on hand, that it is betweene God and vs, as it is betweene man and man, yet it wil not preuaile. If a man haue bin a long time in authoritie & estimation, so as he be wel frien­ded or of great kinred and aliance: he beares himselfe on hand that hee shall neuer bee put from it. But we see how the world passeth away, and small occasions will serue to ouerthrow euen them that are mounted highest. And therefore the Prophetes vpbraide them with their pride,Esa. 28. [...] which glorie in their owne credit and authoritie, saying vnto them: ye beare your selues in hand that ye bee so fast setled, as ye can neuer be sha­ken downe: and yet if God doe but blowe vppon you, by and by you bee gone in the turning of a hand. Now according hereunto it is saide here, that if we thinke to claime any title against God by prescription (as they terme it,) that is to wit, time, [Page 151] bicause wee haue possessed his benefites a long time, imagining that we can neuer bee disseased or dispossessed of them, but that they must con­tinue still in the same state, not onely to vs, but also to our children, euen to the third & fourth generation: both they and wee shall for all that bee bereft of them, and God will withdrawe his hand which he had erst stretched out to doe vs good. So then let vs mark, that whensoeuer God shall haue bin patient towardes vs, it is not to be 10 saide that he hath forgotten our transgressions: but his bearing with them, is for that it is not yet conuenient time to punish them. Therefore let vs not trust to that: but let vs alwayes beare in minde howe it is said here, that if wee serue not God, we shal soone be cut off. Although it please him to wink at things, and to tarie a time for vs: yet shall his wrath come suddeinly vppon vs, though it seeme not so to vs. And when we shall say,1. Thes. 5.3. all is whist and still, imagining our selues to 20 be safe and sure: then must we be ouerwhelmed by his hand. Let vs consider this, that wee may walke warely and keepe good watch, and not ta­rie till the fire be kindled.

And for y^e same cause is this saying set downe: Thy God is a consuming fire and a ielous God. When Moses speaketh after that maner, specially when he calleth him a ielous God: he sheweth that God cannot abide that men should mocke him and despise him, but that he will maintaine his 30 owne honour, as good reason is that he should: and in so doing he sheweth vs how dreadfull his wrath is. Behold then, here are two points which we must mark for a conclusion. Not y^t we can lay them forth at length as at this time: but that it shall suffice to haue some foretaste of them. Let vs marke then that the cause why God v̄ttereth himself vnto vs, is y^t hauing once knowē his goodnes, & that he hath chosen vs & called vs by his word: we should couer nothing but to be quiet­ly 40 gouerned by him, and acknowledge y^t it is he to whom al honour & praise belongeth, & there­vpon apply our whole indeuours to the glorify­ing of his holy name. That (say I) is the end why our Lord hath once called vs to his knowledge, and why he calleth vpon vs daily, and exhorteth vs still to come vnto him. But yet let vs consider therewithall, that if wee doe not serue and glori­fie him as he deserueth, and as wee bee bounde: wee shall feele him a consuming fire: that is to say, wee shall feele that it is no dalying with such a Maister: not that this is saide to make Gods Maiestie terrible vnto vs, so as wee shoulde bee afrayde to come at him: but rather that wee shall not bee a whit dismaied, if we take him for our Father. But if wee will not behaue our selues as children towardes him, but continue vna­mendable: he will lay away the person of a Fa­ther, and shewe himselfe to bee our iudge: and that, not such a iudge as needeth to make long inquirie, & to call the hangman to put his iudge­mentes in execution: but if he do but cast forth the fire of his spirit, or but his breath, by and by the fyre is kindled as sayeth the Prophet Esay,Esa. 5.25. so as wee must needes bee consumed by it. So then, if wee will not haue the Maiestie of our God terrible vnto vs, but rather that wee may goe vnto him: let vs looke that wee glorifie him in all our life, and not giue him cause to kindle his wrath against vs,Deut. 32.21. nor prouoke him vnto ie­lousie. For then doeth he tell vs that he will pro­uoke vs to ielousie likewise,Rom. 10. [...]9. by casting vs frō him & by taking another people in our place. Wher­fore let vs looke that wee persist in the vocation whereunto he hath called vs, and that wee kin­dle not his vengeance against vs. And seeing he hath once vttered his goodnesse and manifested himselfe vnto vs in our Lord Iesus Christ: let vs not doubt but that he on his side will continue to make vs feele the same still, if wee on our side continue in glorifying him.

Now let vs kneel down before y^e maiestie of our good God with acknowledgement of our faults, praying him to make vs feele them better than we haue done, so as wee may bee sorie for them and depart from them by the power of his holy spirit. And so let vs all say, Almightie God hea­uenly father, &c.

On Munday the iij. of Iune. 1555. The xxvj. Sermon which is the eight vpon the fourth Chapter.

[Page 152] WEe haue saide heretofore, that Gods vsing of the similitude of fire, is not to dismay vs in such sort as we should not come vn­to him: but contrariwise to make vs come to him with re­uerence. For what shoulde it boote men to bee striken in such terrour, as shoulde make them shrinke away from GOD, and loth to haue any thing to do with him? Againe we know that our 10 Lorde hath not any other marke or intent,Ezec. 18.23. than to winne vs to him and to drawe vs to saluation. Nowe the onely meane thereof, is to goe right foorth vnto him, and to bee ioyned vnto him. Wherfore let vs beare well in minde this lesson, that Gods intent is not to scare vs in such wise, as we should shun him: and that is the thing which we haue to gather at this time vpon that which is rehearsed here. For the threate that Moses giueth here, is hard: but yet it serueth to bring 20 the people backe to God. If thou disobey the voyce of the Lord thy God (saieth he,) thou shalt bee scatte­red. Flatter not thy selfe w^t his choosing of thee from among all other Nations to bee his inheri­tance, nor with his giuing of thee this lande in possession: for he can well ynough bereaue thee of all these benefites. Yet notwithstanding, hee addeth that if God see repentance in his people, after he hath chastised them: he will bring them againe & deale fauourably with them, so as they 30 shall feele him to bee a mercifull God, and such a one as powreth not out his rigor with extremi­tie vpon offenders, when he seeth that they bee not vtterly past amendment. What is to be done then? First of all, when wee heare this sentence which God gaue in olde time vppon his people: let vs learne to beware that wee abuse not his goodnesse. Let vs goe to him with all humilitie while he allureth vs by gentlenesse, as the Apo­stle declareth in the Epistle to the Hebrewes.He. 12.18.22. For 40 there he saieth that wee bee not come to Mount Sinay where there was nothing but flashes of Lightening, and Thundercraks: and where the people were so amazed, as they looked for pre­sent death. What remaineth then? Behold (saith he,) God calleth vs by his Gospell, to the intent wee should bee fellowes with the Angels, & with the spirits of the faithful, and that we should bee verie Citizens of his kingdome. Seeing it is so (saieth he:) let vs enter into the heauenly Ieru­salem,50 for our God is a consuming fire. It should seeme at the first sight that there is some con­trarietie in these two sayings, That wee should come boldly and after an assured maner to our God: and also that he should bee a consuming fire. But both these agree verie well togither. For first the Apostle sheweth that wee ought not to be so afraide of the Maiestie of our God, as that wee should shunne him, but rather consider that there is nothing in him but gentlenesse. But yet 60 therewithall wee must knowe also, that wee must worship him vnfainedly: or else wee must learne that he can well reuenge himselfe of such as shal haue abused his grace, and of such as shall haue held scorne of it. Therefore let vs receiue Gods goodnesse when it is offered vs, & that with such reuerence and lowelinesse, as wee prouoke him not to wrath against vs, ne make him to arme himselfe as he doeth against the despisers of his grace.

But nowe let vs come to that which Moses saieth here. The Lord thy God (saieth he) will scatter thee among the Heathen, and there thou shalt bee fewe in nomber, and thou shalt serue straunge Gods that are made with mans hand. Here Moses setteth Gods curses against all the benefites that he had pro­mised to his people. It was a singular benefite that the people were gathered into one bodie, that they had a land alone by themselues, that they were settled quietly there, and that euerie man had a house of his owne. But here he saieth that they shall be driuē out of it. The first threat then betokeneth that the people of the Iewes shall bee thrust out of the land that God had gi­uen them. And let vs mark herewithall, that the bringing of the people into that lande, was not onely to the intent they should liue at their ease and in rest: but to the intent they should also be sanctified vnto God. The Land of Chanaan was as a mirror of the heauenly life, so that by dwel­ling there y^e people were assured that they were the children of God: and therefore this threate that they should be driuen out among the hea­then Nations, was not to bee esteemed lightly. Also it is said that there shall bee a small nomber left of them. But we knowe that among other things, God had promised Abraham to multiplie his seede as the Starres of the skie,Gen. 1 [...]. [...].22.17. and as the sande of the Sea. It is said here that they shall be fewe in nomber: yea, and wee see they had bin euen as Sodom and Gomorrhe, so as they had peri­shed euerichone, if God had not vouchsafed to reserue some little seede to himselfe, as is said in the Prophet Esay.Esa. 1. [...] Lastly it is said that they shall serue straunge goddes which are made with mans hand. This is the grieuousest punishment of all, that the Iewes which had Gods Lawe, should neuer­thelesse bee subiect to such tyrannie, as to bee faine to worship the idoles of the Heathen, so as they should haue no Religion among them but such as should defile them, and that all their toy­ling of themselues should bee but to their grea­ter condemnation. Thus wee see in effect what this text comprehendeth. Now remaineth that we apply it to our instruction.

First therefore let vs learne to vse well the be­nefites that God bestoweth vpon vs, and to sub­mit our selues vnto him seeing he sheweth him­selfe so friendly and louing towardes vs, assuring our selues that he can well take away the things that he hath giuen vs. Not that wee must bee a­fraide that God will not continue his goodnesse still towardes vs, yea and also increase it if we on our side walke aright, and continue in the posses­sion of y^e things that he hath put into our hands: but that such as despise God, shal feele that he is not bound to them, nor vnable to pluck y^e things out of their fistes which he had giuen them. Let vs therefore possesse Gods benefits in feare and carefulnesse. This is the thing in effect, which we haue to gather vppon the said saying of Mo­ses. True it is, that wee haue not nowe adayes a [Page 153] land of Chanaan, so as Gods Church should be separated into some one countrie, where it plea­seth him to haue his name called vppon: but yet notwithstanding if wee haue a place where wee may serue him vncorruptly, hee graunteth vs a speciall grace, and wee ought to set great store by it. And if wee know not that: we shall feele that Moses hath not sayd in vaine, that we shall become lyke other nations. How many nations see wee in these dayes, that inioye the 10 lyke benefite as GOD hath bestowed vppon vs? Nay contrariwise, they y^t haue any tast of the Gospell, doe languishe among the enemies of the faith, and are there as sheepe in the woolues mouth, wandering vp and down as in a wilder­nesse, while in the meane time our God kee­peth vs as in his flocke. Seeing then that wee haue such an aduantage: is it not reason that wee shoulde streyne our selues to serue God, and that wee should liue peaseably vnder his hand,20 seeing hee doth vs the honor to receiue vs, as in deede it is he that gouerneth vs, and the thing is as apparant as any thing may be? Now then if wee will needes bee ouerlustie, the threate that was vttered in olde time against the Iewes will light vppon our heades. And as it is sayde here that they shall bee fewe in number: so although GOD haue gathered a greate sorte of vs together, hee can well enough diminishe our number, if wee misbehaue our selues: and in 30 the end, y^e thing that is most of all to bee feared will come vpon vs, that is to wit, y^t we shall serue straunge Gods. And in deede if we cannot finde in our heartes to beare Gods yoke, but are loth to be subiect vnto him: is it not reason that wee should be vnder a cleane contrarie gouernment, that is to wit, that we should be bereft of the true and pure religion, and be plunged in idolatrie? We heare what hee sayth by his prophet Eze­chiel.Eze. 20.11.13 For hauing blamed y^e Iewes for their vn­thankfulnesse,40 he addeth y^t his deliuering of thē into y^e handes of tyrants, is rightfull. I haue giuē them (sayth he) a good & holy lawe, yea euen w^t promis, y^t if they walked in it, they should finde lyfe and welfare therein: and I cannot tel what I might haue done more for them. What a thing is it, that God doth vs the honor to rule vs, and to take the paine to guide vs all our lyfe long? Againe, seeing he addeth a promise, that his tea­ching of vs is for our welfare: if we will not yeeld 50 our selues teachable vnto him, but shake off his yoke lyke wood beastes: is it not reason that we should be cast into most vile slauerie, seeing we cānot abide such a master as our God, specially sith he desireth not to rule vs otherwise than to our welfare? [yes, and therefore] the creatures, yea and euen the diuell himselfe in the end must reigne ouer vs. For that is the thing which Eze­chiel meaneth by the Tyrannie of Babylon.

For there (sayth he) they shall haue lawes 60 giuen thē for their own tooth, and such lawes as they can finde in their heartes to keepe: but they shall not liue by them. When they haue toyled themselues to the vttermost, and payde impostes and tributes to the infidels: yet shall they bee faine to serue their idols too, so as they shall defile and beray themselues with all super­stitions. And what shalbe their rewarde? E­uerlasting death. That is the payment of all such as cannot finde in their heartes to serue God quietly, and to keepe his law and his word. But to the intent wee may not thinke that this serued but for that one time: Moses sheweth that the lyke should befall to all such as misbe­haue themselues and withdrawe themselues from the Church. And this vengeance of God hath bin accomplished vppon the greater parte of the world, as we see already. For whence came the hellish confusion of poperie? Euen of gods iust punishment for the rebelliousnesse of the world, because men were hardharted and would not stoope. For when God caused his Gospel to be published: then was the trumpet sounded, to the end that all men both great and small should haue bin brought vnto him. But we see what be­fel on mens behalf. They would in no wise stoop: they were very loth to doe that. And not that onely, but also some defied God openly when hee would haue brought them to his lure: and o­thersom made countenāce of obediēce through hipocrisie, but it lasted not: for they were vn­constant and fled touch anon after. Therefore it behoued him to punishe such spiteful wicked­nesse, and so he did. Because they would not o­bey the trueth: therefore did lying get the mai­sterie of them.2. Thes. 2.11 God gaue Satan the bridle, so as his errors wrought effectually, in besotting such as had wilfully shut their eyes, against the do­ctrine of saluation when it was offered them. Now then sith we see that God offereth vs great good nowadayes in gathering vs into his flocke, and in giuing vs his worde whereby we haue life and saluation: let vs learne to inioy so greate a benefite. For God mocketh vs not when hee telleth vs that he is our father and Sauiour. Hee taketh not the thinges with the one hand which he gaue vs with the other. Onely let vs be con­tented to continue still in the possession of his grace.

But yet besides this, let vs stand in feare of this horrible curse of seruing straunge Gods, and of being bereft of the pure religion, for refusing to make our commoditie of the honor and priui­ledge that God giueth vs in drawing vs to him, and in shewing vs that hee is willing to reigne among vs. And Moses speaketh here expresly of the vanitie of idols, to the ende that the peo­ple may bee the better touched therewith. For the wretched Paynims in worshipping a peece of woodde or stone, could not conceiue what an abhomination it is to worship a dead thing. But they that knew the liuing God, euen the GOD that giueth lyfe to all thinges, ought better to perceiue that it is against nature, yea and a detestable thing, to worship a puppet so, whether it were made of woodde, or cast of met­tall either golde or siluer. For they bee all of them corruptible creatures: and without GOD there is no lyfe, without his power there is no mouing.

So then Moses hath set downe these circum­stances,Act. 17.28. to y^e end that the people might knowe [Page 154] that they shoulde not be punished lightly, but that in disobeying God and in refusing to keepe themselues holy vnto him: they shoulde defile themselues. And it is good reason that when God hath shed foorth his grace vppon vs, wee should bee punished the more grieuously, if wee cannot profite our selues by it. The more then y^t euery of vs hath made proceedinges in Gods grace: the more earnest let him be to loue him and serue him: vnlesse we will haue him on the 10 contrary part, to vse the extreme rigor that is spoken of here.

Howbeit herewithall (as I haue touched al­ready) Moses sheweth that God will not so pu­nishe his people as to leaue them in despayre: but that hee intendeth a cleane contrary ende, that is to wit, to bring them to repentance. And surely this is a very notable place. For although God thunder against vs, so as to our seeming we may iudge by all lykelyhood, that he is min­ded 20 to make cleane riddance of vs without any mercie: yet notwithstanding hee seeketh our saluation by that meanes, and giueth vs alwayes space of repentance: at leastwise so long as his word is preached vnto vs. For somtimes the gate is shut vp, and we must euer beare in minde how the prophet Esay sayth,Esa. 55.6. Seeke the Lorde while hee may be found. And againe in another place correspondent vnto this,Esa. 49.8. he sayth, I haue heard thee in conuenient time, I haue succored 30 thee in the day of saluation. Hereby it is shewed vs, that there is still space of repentaunce, and the gate is still open for vs to come vnto God. so long as hee giueth vs his worde. But if wee passe not to enter while GOD giueth vs the meane: wee shall bee bereft of his worde, and then may wee well seeke after him, howbeit but as blinde folkes that grope in the darke: for the Lorde will haue shut vs out from him. But here Moses teacheth, that although God seeme vn­measurably 40 sharpe in chastising his children▪ yet notwithstanding he giueth them space of repen­tance, and ceaseth not to haue a care of their sal­uation. For hee sayth, When thou art so scatte­red, if thou seeke thy God: thou shalt finde him: yea verily, if thou seeke him with all thy heart and with all thy soule. Now, that wee may the better vnder­stand the thinges that are conteyned here: let vs note first of all, that when men are once gone away vnto wickednesse, it is very hard to fetch 50 them backe againe, vnlesse they bee subdew­ed by maine force. And that ment Moses to ex­presse in saying, Then shalt thou seeke the Lord thy God. When is this then? not when the people are ful fed, nor when they haue store of al Gods benefites: for wee shall see in the song, how the people are lykened to ouerpampered horses, which are kicking and wincing against their masters,Deut. 32.15. and will not suffer thēselues to be hand­led. Moses then meaneth that the people should 60 be faine to bee reformed after a forcible man­ner: for (as I sayd afore) that is our nature. If wee be once gone astray, GOD shall neuer get vs home againe, till hee haue throughly tamed vs. True it is that hee coulde goe another way to worke, and it is not for that he is vnable to re­clayme vs by his holy spirite, if hee listed: but hee intendeth to shewe vs what our lewdenesse is, and that is the cause why he vseth these infe­riour meanes. This is the first poynt which we haue to marke vppon this place.

And hereunto aunswereth that which is writ­ten in the second of Osee:Osee. 2.5. for there our Lorde complayneth of the Iewes, saying that they bee lyke a harlot that hath forsaken her husband, and giuen ouer her selfe to all commers, bearing her selfe in hand that she is best at ease when she may receiue rewardes, and bee catching and snatching on all sides: so that (to her seeming) if shee were an honest wife, she should bee faine to be contented with a little, whereas now be­ing a strumpet, shee eateth of the deyntiest morsels, and hath store of presentes brought her. God therefore sayth that the Iewes were in the same taking, when they were in loue with their idols, and in the meane time fathered all their good thinges vppon them. What shall I doe now, sayth the Lorde? When yee say, it is our idols that giue vs meate and drinke: ye be vnthankefull vnto mee: for yee haue receiued all these thinges at my hand. Now therefore I must be faine to bereaue you of them. I will take away the bread and wine wherewith yee haue bin susteined, and your wool and flaxe & all other thinges. I will bring you out (sayth he) into the wildernesse, I will make you to pine a­way there, yee shall be lyke a wretched harlot, which after she hath played the naughtipacke, and hath runne gadding here and there, and in the ende hath bin driuen to eate her owne dung and filth, is reiected of all men, and dyeth for hunger and thirst, not hauing wherewith to co­uer her shame. Thus will I handle you (sayth he:) and then shall ye finde that there is no­thing better than to sticke to me. Yee shal say, Alas where is my husband that dealt so gently with me? I must be faine to returne to him. By this similitude the prophet doth vs to vnder­stand, y^t when men giue themselues to lewdnes, and doe not serue and honor GGD, after he hath giuen them his worde: they must bee re­formed by force. And why? For as long as they liue at their ease, they forget themselues, they flatter themselues, they be proude, and thinke they may euen despise God. For when God pincheth vs not, nor maketh vs to feele his strong hand: we take occasion thereat to sooth our selues in our vices, so that wee haue neede (as I said afore) to be reformed by Gods striking vppon vs with maine blowes. For if hee dal­ly with vs, it will breede our destruction and de­cay. And surely there is not a notabler poynt than this: For wee thinke it straunge, that God should vse so sundry sortes of rigor in this world: but in the meane while wee consider not the hardnesse of mens heartes. For although Gods curses haue their full scope, so as we see warres on the one side and famine on the other, and euery man cryes out alas: yet notwithstanding, who is hee that looketh to the hand that smi­teth? Howe many returne to GOD for all that? doth it not rather seeme that sinners haue [Page 155] conspired to resist God still? Nowe seeing it is so, let vs marke that Gods shewing of himselfe so rigorous, is not without cause, and let vs impute it to our owne selues. Then if any of vs bee af­flicted alone, or all of vs in common, so as we bee smitten with Gods scourges: let vs vnder­stande that wee haue neede of it, and that it serueth to stoppe our mouthes, that we grudge not against God, assuring our selues that his nipping of vs after that fashion is not cause­lesse.10

Besides this, let vs also learne to comfort our selues sith wee see the ende that God aymeth at. For like as hee sheweth himselfe rough and sharpe: so will he also haue vs to tast of his loue and care towardes vs: that is to wit, that forasmuch as we haue forgotten him & turned our backes to him, & not fought to him, but rather indeuored to flee from him: his intent is to drawe vs to him by that meanes, and 20 to induce vs to seeke him againe. Ye see then that the true comfort of wretched sinners when God scourgeth them, is to consider thus with themselues: yet GOD hath pitie vp­pon vs: in deede wee remembered not him: but yet for all that, hee hath not forgotten vs, and that doeth hee shewe by the effect. Ne­uerthelesse, the cheefest [comfort] is in this that Moses addeth, namely, that they shall finde God if they seeke him. For if wee goe to seeke 30 God, being onely in distresse and trouble: can wee haue any courage to come vnto him? True it is that when the wretched vnbeleeuers are distressed, they toyle themselues and doe all that they can to seeke God. We see that euen in the Popedome, when men are in sorrowe and haue their sinnes laide afore them, [their say­ing is,] goe to, let vs see if wee can pacifie God. But as for them, they haue no warrant that God will receiue them, neither trust they to his free 40 promises, neither pray they in the name of our Lorde Iesus Christ. They can well speake of repentaunce: but (to their owne seeming) God should receiue them for their owne wor­thinesse, and not otherwise. And so wee see they come thither as it were doubting: for it is certaine that such repentance is ful of hipocri­sie. For why? They be not sure of Gods good­nesse: nay they neuer wist what it ment. But as for vs, let vs put the thing in vre which is sayd 50 in the psalme,Psal. 86.5. Lord, thy mercy is euer ready in thee. Hereby it is shewed vs that we can neuer returne vnto God, to submit our selues vnto him: vnlesse wee taste his mercie, that wee may trust to it and rest vppon it. That is the cause why I tolde you that wee must marke the text where Moses sayth, If thou seeke the Lorde thy God, thou shalt finde him. Will wee then be prouoked to re­pentance when we haue sinned? Let vs hearken to the promises that GOD hath giuen vs. For 60 there hee assureth vs that as soone as wee open our mouth to pray,Psal. 32.5. & 50.15. and [...]45.19. [...]sa. 65.23. he will stretch out his hand to succour vs at our neede: yea and that he will preuent vs, so as wee neede not distrust him that hee will not receiue vs to mercy, seeing we haue such a warrant.

Howbeit forasmuch as men would alwayes pacify God with countenances and ceremonies: Moses addeth purposely, that wee must seeke him with heart and with soule. I sayd that men are euer desirous to content God with trifling thinges: and wee see it too much. For when they speake of repentance or penaunce in poperie: what meane they by that worde, but that men must vse much liplabour, and make a sorte of Apes toyes? But the heart must abide stil locked vp, and men must in no wise rid themselues of their wicked affections, nor clense them away. They will alwayes keepe a backe shop behinde, and in the meane season if they shewe some good out­ward signe, they thinke it is enough, and that God ought not to presse them any further. They be dubble hearted: and therfore they woulde haue God to receiue but the one halfe of that which he requireth: and the other halfe they woulde pay him as it were in way of raunsome. But as for vs, let vs on our side learne to vnder­stand, that to finde him, and to be receiued of him, wee must seeke him with al our heart, and with all our soule. Not that wee can come vnto him with such perfection as were to bee wished: but yet must we haue this soundnesse with vs, that wee seeke no lurkingholes, but rather exa­mine our sinnes throughly, and when wee haue condemned them, seeke the remedie with sigh­ing and groning, that it may please our God to reclayme vs to him, so as wee condemning our owne sinnes, may desire nothing so much as to be reformed according to his righteousnesse. Thus yee see what it is to seeke God with all our heart and with all our soule. And when wee go so to worke, let vs not thinke that wee shall bee disappointed of the promise which hee made to the fathers of olde time. And so yee see that the thing which we haue to marke vppon this place is that forasmuch as wee come not to God of our owne good wil, we are faine to be driuen to it by force, and that is the cause of the afflicti­ons that God sendeth vs.

Furthermore we must also cōsider his father­ly goodnes in striking vs: for he doth it to bring vs home againe to him by that meane. And how come we thither? It would behoue vs to be strip­ped starke naked out of all selftrust, and to be vt­terly cast downe in our selues: but wee cannot a­way with y^t, because our nature driueth vs y^e clean contrary way. But yet for al y^t, we see we haue wherwith to cōfort vs in our afflictions▪ 1. Pet. 4.12. For our Lorde seeketh not our destruction,Ezech. 18.23 but bringeth vs home againe to himselfe: and y^t not doubtful­ly: but assuredly warranting vs that if wee come vnto him, it shall not be in vaine, neither shall we be disappointed. Why? For if wee seeke him, wee shall finde him. But therewithall let vs looke well to it, that there be no feining nor dubble­nesse in vs: for God cannot away with such hipo­crisie.

And now it is immediatly sayd, When these aduersities are come vppon you, yee shall returne to your GOD and obey his voyce. And because the Lorde is mercifull, hee will not forget you nor caste you out of his presence, nor out of the couenaun [...] [Page 156] of your fathers. This serueth to expresse yet bet­ter the doctrine which I touched where Moses saide, When these miseries are come vpon you, then shall you seeke your God. For he sheweth that men play the drunken folke so long as God dealeth gently with them: and that they cannot per­ceiue their sinnes, except they be made to smart. When these miseries haue caught hold of you, thē (saith he) &c. By the miseries y^t he speaketh of, he mea­neth the punishments wherewith he had threa­tened 10 the people before. To be short, God must be faine to shewe vs his wrath to our faces, and to make vs to feele it: or else we conceiue it not. And we see it is so. For when we be daily told of Gods wrath, we make but a sport of it, it moues vs not a whit. And why? Because wee be earthly and fleshly, and therefore God is faine to make vs feele his wrath and vengeance according to our rudenesse. Yet notwithstanding we bee still nice and tender, insomuch that if wee feele any 20 thing amisse in our bodies, and that we haue not our owne desires: we be by and by vexed & gree­ued, and by that meanes God amendeth vs. Not that we be humbled at y^e first stripe: but we come to it by litle and litle and as it were by degrees, so as in the end God maketh his corrections a­uaylable. And whereas I say that God bringeth vs home to him by the chastisements that hee sendeth vs: that is not generall to all men. Wee see that the vnbeleeuers become the frowarder,30 insomuch that when God chastiseth them for their sinnes, they storme against him, they gnash their teeth, and in the end they fall to despaire. But this saying concerneth those that are right­ly of Gods Church: those when they bee chasti­sed are willing to returne to God in their aduer­sities. Thus ye see what Moses meant to ex­presse in saying, Whē these miseries shal haue caught hold of thee. As if he had said, so long as your God suffreth you to liue in rest, so long as hee setteth 40 not your sinnes before you, so long as he calleth you not to a reckoning: you thinke your selues out of daunger, and that no man can hurt you, and (which worse is) your faults neuer come to your remembraunces. But if yee be once pin­ched with aduersitie, then will yee cling to your God. Hereby wee be warned againe, to beare the corrections patiently which God sendeth vs: for they doe vs good: whereas prosperitie blindeth vs and breedeth our destruction. True 50 it is y^t gods gentle handling of vs, ought not to cause vs to despise him nor to neglect him. Whē God sheweth himselfe louing towards vs, surely wee ought to be the more inclined thereby to loue him. But what? Our dragging cleane back­ward, bewrayeth that prosperitie is not good for vs. And therefore our Lorde must be faine to scourge vs. Wherefore let vs learne not to bee grieued out of measure when God beateth vs so with his roddes: but to beare his stripes meeke­ly,60 forasmuch as wee see that the ende thereof is to our welfare according as it is sayd here, when thou art pinched with aduersitie. Yea and if our Lord hauing smitten vs after one sorte doe dubble his stripes: let vs not murmure against him as we be inclined to doe. For [sometimes] they that haue bin patient in some one aduersitie, fall to stor­ming and chasing against God whē it commeth to the second or the third. But wee must not doe so. For on the contrarie part, wee see our Lorde withdraweth not his hand at the first as soone as he hath chastised vs once: and wee abide by it still. In deede when wee feele any aduersitie, we will set a good face vppon it at the first, and say, very well, seeing that God chastiseth mee. I must returne vnto him. But let him turne his hād on the other side: and we fal to fretting and cha­fing by and by. Therefore we must be chastised throughly: that is to say, God must let vs alone in distresse, & aduersitie must so ouermaister vs, as we may be throughly tamed, & it may so stick by our ribs, that when he shall haue withdrawen his hand, we may remember it al our lyfe after. Then let vs learne that wee must be patient in our aduersities, not onely for a day or twayne, or for some affection: but so as we holde out quietly vnder the hand of our God, euen when he dub­leth and increaseth his stripes. That is the effect of the thing which we haue to marke.

Now when Moses sayth, The Lord thy God is mercifull, and therefore hee will not forsake thee nor cast thee of: he bringeth back the people to the nature of God that they might hope to be recei­ued to mercie, if they repented them of their sinnes. And it is another very notable poynt. In deede I haue touched it heretofore: neuerthe­lesse, Moses maketh a larger declaratiō thereof, and not without cause. For lyke as hee had earst sayde that GOD is a fire which consumeth all thinges: so it behoued him to shewe on the con­trarie part, that Gods nature is louing and gen­tle, and that he is ready to forgiue the faultes of such as acknowledge them. And that also is the cause why God telleth vs so often of his mercie. But whatsoeuer bee sayd to vs concerning his goodnesse: yet can we not trust in him as wee ought to doe. There is not any thing harder to vs than to assure our selues of the goodnesse and fatherly loue of our God. It is a great thing, that whē God shal haue auowed a hundred thowsand times, y^t he loueth vs & wil be fauorable to vs: yet we continue still in a wauering, and stand dis­puting vppon the matter, & feede our owne dis­trustfulnesse, as though we would needes disa­ble the record y^t God giueth vs of his goodnesse. Now then, it is not more than needeth, when Moses telleth vs that God of his owne nature is pitifull. It is a propertie y^t is euermore attributed vnto him, and that not onely in this text, but also in other places as we shal see hereafter:Deut. [...] and the Scripture is full of the same doctrine.Psa. [...] And why? Because that else it were not possi­ble to assure men, forasmuch as they be so giuen to vnbeliefe, as they still martyr themselues, and are alwayes in perplexitie and vnquietnesse, bearing themselues in hand that God will neuer be at one w^t them. True it is y^t (as I haue sayd al­ready) we be but too hardy in doing euil: but whē we should assure our selues y^t God wil haue pittie vpon vs, & when we should seeke him: then doth our vnbeliefe bewray it selfe. Not without cause therefore doth Moses say here y^t God is merci­full, [Page 157] to the end that the people might conceiue Gods nature and take holde of it, which is alto­gether contrarie to their owne, as God himselfe auoweth in other places.Esa. 45.8. My thoughtes (sayth hee by his prophet Esay) are not lyke yours. For if a man bee offended, although the wrong that is done him bee but small: yet is there no meanes to pacify him, there will alwayes remain some roote of displeasure in his heart. Now we imagine God to be lyke our selues, & we measure 10 him by our owne yard. For this cause hee prote­steth thus:Esa. 45.9. looke how farre heauen is from the earth, so farre are my thoughts from yours. And therefore assure your selues I seeke nothing else but that all such as haue offended mee should be at one with me. Yea & although your misdeedes be neuer so greiuous & heinous: Yet so it is y^t I am ready to forget them out of hand. So then let vs hearken to y^e textes of holy scripture, where God telleth vs that he is slowe to wrath, patient, and 20 ready to forgiue the faultes that are committed against him. Let vs beare this in minde, that it may bee as a foundation for vs to builde vpon, when the case concerneth the forsaking of our sins, that we should be sorie for them, and obtain the mercie that God hath promised vs. Thus much concerning that poynt.

But it were not enough for vs to knowe Gods nature, except wee had his promise, and that hee shewed vs his will there. For the Papistes,30 the Turkes, and the Paynims also can well enough say (as they haue alwayes sayde) that God is mercifull but they cannot seeke it to taste thereof. And the reason is, because they doe not sticke and leane to his promises. True it is that when they haue once imagined that God is mercifull, they enter into many questions. Yea but in deede (say they:) what wote I, whether this mercie serue for mee or no? And afterward they put Gods mercy into the ballance with 40 their sinnes, and stand as folke dismaied at it. Then is there a certaine confused imagination of Gods mercy in all men: but yet can they not trust to it, neither can they returne vnto God, with ful perswasion that hee will reach them his hand to succor them. And why? for they haue not his promises. So much the more therefore doth it stand vs in hand, to marke well this text of Moses when hee addeth: The Lorde thy God will not forget the couenant of thy fathers which hee 50 sware to them. And so besides y^e knowledge which wee haue that God is mercifull, and will receiue sinners when they come vnto him: let vs marke well that it behoueth vs also to haue his promi­ses to rest vppon, so as our comming vnto him may bee because hee calleth and allureth vs, be­cause hee hath shewed vs his will, because wee neede not feare that wee shall loose our labor. And why? for wee haue a warrant that GOD will heare vs. But Moses sayth expresly here,60 the couenaunt of thy fathers which hee hath sworne vnto. And why [hath hee sworne vnto it?] Be­cause it is not enough for vs to knowe that God hath promised to receiue wretched sinners & to pardon them: except wee knowe also that his promises are directed specially vnto vs, and can apply them to our vse.

True it is that his promises stand not vppon mens doings, neither is it in euery mans power to warrant himselfe that God will shewe him fa­uour. For doe wee thinke him bound to vs? Vp­pon what assurance shall I conceiue in my head, that God wil accept me? That were a diuel­lishe presumption. God then must be faine to preuent vs: hee must be faine to promise vs of his own free goodnesse, y^t although we be wret­ched & miserable: yet neuerthelesse he wil haue pitie vpon vs. So then, if we wil obteyne forgiue­nesse of our sins: we must begin at gods promises.

But it is not for naught that Moses sayth, the couenaunt of thy fathers. That is to say, the co­uenaunt that was made with thy fathers, which is as their peculiar inheritaunce. Now then we see how Moseses meaning is, that to come vnto God, wee must not onely consider that hee hath promised to bee mercifull to sinners: but also e­uery of vs must apply it peculiarly to himselfe, so as he can say, in deede I am a wretched crea­ture, I am plunged in cursednesse, there is no­thing but despaire for mee. No verily, if thy God should not shewe thee mercie. As how? It is to thee that hee speaketh when hee sayth, Come vnto mee all ye that are weary and ouer­loden,Matt. 11.28. and I will refreshe you. Thou art of that number. Nowe then assure thy selfe that thy GOD giueth thee his promises, to the intent that thou resting vppon them, mightest be sure of his goodnesse, that it cannot faile thee. Wher­fore let vs not dout but that the promises which God hath made to his Church are ours, & that euery of vs ought to apply them particularly to his owne vse and benefite, so as when any man is in perplexitie, that he woteth not what to say, hee must alwayes come backe to this poynt, how now?Psal. 145.19 hath not thy GOD promised that hee will pitie such as call vpon him? Yes in deed: but I knowe not whether I be of that sort or no. Why? haue I not bin baptized in the name of our Lorde Iesus Christ? Haue I not his holy Sup­per as a second pledge, whereby hee sheweth mee that hee receiueth mee into the number of his children? Be thou out of doubte therefore seeing thou hast so many records, that thy God will be fauorable to thee, and feare thou not but hee will shewe thee mercie. Thus yee see the cause why Moses speaketh here expresly of the couenaunt of the fathers, as it was made with their father Abraham, and to all his seede after him: For otherwise it woulde not haue booted at all in the time of Moses. But foras­much as GOD had sayd, I will bee thy GOD to a thowsand generations:Gen. 17.7. his ofspring is com­prehended in it after his decease. And there­fore the Iewes ought to haue assured thēselues by the vertue of the same couenaunt, that they shoulde bee receiued: so as if they repented thē of their sinnes, they shoulde alwayes finde the mercie that they had neede of.

And now let vs vnderstand, that seeing God vouchsafed to extend his goodnesse to the chil­dren of those with whome he had made his co­uenaunt: and that although they were slidden [Page 158] backe and vtterly turned away from him, and had quite forsaken him, yet notwithstanding he ceased not to shew them mercie. Now seeing he speaketh nowadays vnto vs, and the voyce of our Lorde Iesus Christ soundeth lowde in cal­ling vs, to reconcile vs to our God, and that the forgiuenesse of sinnes is preached vnto vs in his name,2. Cor. 5.18.19.20. Eph. 2.17. and tidings is brought vnto vs that God desireth to be friendes with vs, and that all warre should be layd aside betweene him and vs: let vs 10 assure our selues I say, that it is not for vs to bee wilfull and stubborne, but that it behooueth vs to submit our selues to our God: and therewith­all to assure our selues throughly, that this pro­mise of his is not deceitefull. Why? for the coue­nant is ours, so as our God intendeth not that his promises shall vanish into the aire, but that they shall bee stedfast towards vs, so as euery of vs may fare the better by them. Thus much cōcerning this saying of the couenant of the fathers. 20

But yet herewithall Moses faileth not to shew, that it was not men that did first make the coue­nant with God, but that God did preuent them: and that it is hee, that of his owne free good­nesse hath bound himselfe vnto them. And for that cause is it sayd that God sware to that couenant: and both of them are right necessarie. For as I haue told you, if wee take not Gods promises as peculiar to our selues, it is vnpossible for vs to be so grounded vppon them, as to call vppon 30 him with a stedfast heart, but wee shal bee euer wauering. Therefore wee must be fully per­swaded, that God maketh vs partakers of all the benefites that hee promised to our auncesters. And when wee be once at that poynt, we must also consider on the otherside, that it is not for vs to be on the forehand with God, neither doth our Lorde tarie till wee come to seeke him: but it is he y^t hath preuented vs w^t his mercie. To be short, it is he y^t hath vouchsafed to take vs for his 40 children: and although we were straungers vn­to him, & had not in any wise deserued to haue any acquaintance with him: yet notwithstāding he hath vouchsafed of his owne accord to lincke himselfe with vs. It behoueth vs to thinke so. For if wee knowe not that Gods promises are of free gift: wee will fal to seeking of some deserte and worthinesse in our selues, and wee will say, that was the meane whereby to come vnto God: he bestowed such a benefite or gratious gift vppon 50 vs, because wee deserued it: wee haue gotten such a thing by the meanes of our own vertues. Let vs beware of such fantasticall imaginations, and let vs not thinke to doe our selues any good y^• way. So then let vs beare in mind, that wheras God hath declared his couenant vnto vs, & cal­leth it ours: yet notwithstāding he wil haue vs to know, y^t his vouchsafing to vtter himself vnto vs, & to giue himself vnto vs, is of his owne accord without being bound thereto, insomuch that 60 wee did rather deserue to be vtterly reiected at his hand. And Moses thinketh it not enough to say [...]ingly that God made the sayd couenant: but hee addeth also that hee sware it: and not without cause doth he set that further here. For as I haue declared already heretofore, when GOD speaketh, wee inquire whether the thing be so or no. Truely such manner of in­quiring is very wicked. But what for that? Our vnbeliefe beareth such sway with vs, as we can­not simply trust vnto GOD. Therefore doth he supply our want, and sweareth to warrant his worde the better which hee hath giuen vs. If wee beleeue not a man vppon his bare worde, wee doe him wrong. And therefore are mortall men put to their othe, because they bee incli­ned ouermuch to vanitie. But when God swea­reth at our request, what a thing is that? For se­ing he is the vnchangeable truthe: why should not men trust him as soone as the worde is spo­ken with his mouth? But hereby we see how fro­warde wee bee, and on the otherside we see also how God beareth with vs in humbling himself so farre as to sweare for our sakes, because hee seeth that wee would else be alwayes vnquiet, and that we shoulde still bee tempted to doubt. Therefore vouchsafeth hee to confirme vs by swearing, to the intent wee might bee the better assured of the hope of our saluation, and not doubt any more of his promises. Thus much concerning Gods swearing.

Now againe Moses sheweth after what ma­ner men ought to seeke GOD: and hee shew­eth it by deede. Hee had sayd afore that such as seeke God: with all their heart and with all their soule, shal find him. And now he sheweth by what meanes men shall yeelde good proofe thereof, that is to wit of their true and vnfeined repentance: that is to wit, by obeying the voyce of God. For men will make bragges enowe that they beare a good heart to Godward: and we see dayly this shamelesnesse, that such as haue not one veine that tendeth to Godward, cease not for all that to protest with full mouth, that they loue God, and they beare the worlde in hand that they bee wonderful zealous. But there Mo­ses bringeth vs backe to the tryall. Wee must shewe whereby, (sayth hee,) so as it may ap­peare by our fruites that our sinnes mislyke vs in deede, and that we bee desirous in very deede to seeke God, to sticke vnto him. And howe may that bee done? Euen by obeying his voyce, according as wee knowe also that obedience is the thing which God preferreth before all other sacrifices.1. Sa. 15. [...] Psal. 5 [...]. [...] And that is a thing worthie to be wel marked. For Moses here setteth our two things: The one is, that when men bragge of their wil­lingnesse to seeke God, if they shewe it not in good earnest by their whole lyfe, so as it may bee knowen by their fruites: a men may well tell them that they lye, and that they doe but mocke with GOD and the worlde when they say, wee bee sorie for our sinnes. That is the thing which wee haue to marke for one poynt. Therefore let vs try our repentance by the said rule. When wee seeme to our selues to seeke God: let vs looke that it bee with liuely repentance, not in feete, hands, or eyes: but in y^e reformation of all our affectiōs, so as they may be giuen ouer all wholy to follow God & his worde. If it be not so with vs: all y^t euer we can say of repentance, is but mockery. Marke that for one poynt.

[Page 159]The other is the obeying of Gods voyce. When as hee speaketh of the obeying of Gods voyce: it is to exclude all the fond deuotions of mans owne inuenting. For when men intend to serue God well, how goe they to worke? Mee thinkes (say they) that such a thing is good: and thereupon they set vp goodly gay seruices. Moses therefore excludeth all these thinges, in saying that we must obey the voyce of our God. Wher­fore let vs see that wee submit our selues vnto 10 him. Because wee see the world is so greatly giuen to inuent fond deuotions: let vs for our part learne to know, that whatsoeuer is of mans deuising, is playne deceit, and euen the high way to leade vs to destruction: and that the one­ly way to please God and to make our lyfe allow­able before him, is simply to obey his worde, & to submit our selues to him, whē he prouoketh vs to repentance, assuring our selues that it is the very meanes also whereby we may obteyne sal­uation,20 though wee haue deserued to perishe a hundred thowsand times.

Now let vs kneele downe in the presence of our good God with acknowledgement of our sins, praying him to make vs feele them better than we haue done heretofore, yea euen in such wise, as hauing condemned our selues for them, wee may not forbeare to rest vppon his promi­ses, and to resorte vnto him, and to pray vnto him, that hee may haue pitie vppon vs, as hee that desireth not the death of sinners, but that they should come home againe to him, for as­much as hee is ready to admit them to the sal­uation which hee hath promised to his children. Wherefore let vs repayre vnto him, euen in the name of our Lord Iesus Christ, and if wee con­uert not at the very first as soone as hee chasti­seth vs, let vs pray him to make vs to proceede in true repentaunce from day to day, by forsa­king the vice that is in vs, so as he may gouerne vs by his holy spirit, and the worlde may per­ceiue that Gods word hath such authoritie ouer vs, as we desire nothing but to fashion our selues all wholly thereafter. That it may please him to grant this grace, not onelie to vs, but also to all people and nations of the earth, &c.

On Tewsday the iiii. of Iune. 1555. The xxvii. Sermon, which is the ninth vpon the fourth Chapter.

ALthough that all the thinges that euer God did, ought to serue for our learning, & wee 50 knowe not any thing but by auncient stories: yet the later that thinges were done, so much the better ought they to touch vs. And although wee ought to profit our selues by Gods workes when wee beholde them a farre of: yet ought they to moue vs much more, when they touch ourselues and concerne our owne persons. If a thing be tolde vs, which wee neuer sawe: yet ought the storie to serue to 60 waken vs. But if wee bee able to beare witnesse of it ourselues, so as our eyes haue seene it, and wee haue not had it by other mens report, but euery of vs is able to auowe it by his owne expe­rience: ought wee not bee much better and muche more assuredly taught by it? In like case is it when any of vs shall haue seene or perceiued any worke of God: for he ought to be touched so much the more to the quick. In the selfesame respect doth Moses now speake vnto the people, Looke about thee, inquire of the auncient tymes, see whether thou canst finde that euer there haue bin any such wonders wrought since the creation of the world, as God hath done in thy sight. Seeing it is so, thine vnthankfulnesse shalbe the more vnexcu­sable, if thou acknowledge not so great a bene­fite, by perswading thy selfe fully, that there is none other God than the same that hath vtte­red himselfe to thee, & hath giuen thee so euidēt and infallible tokens of his maiestie. Therefore haue a regard to serue the God that hath pur­chased thee: for thou canst not henceforth al­ledge any cause of ignorance. Now by the way we haue to marke, y^t the intent of Moses is, to put a difference here betweene y^e God of Israel, & all [Page 160] those that were worshipped [for Gods] in the world: and not without cause. For when men haue forged any God to themselues, they may well toyle themselues to serue him, but it shall turne to their condemnation. Why so? Because they rob God of the honor that belongs to him, to giue it to a creature or rather to a shadowe. For if wee make idols, they bee not worthy to bee reckoned among Gods creatures. If wee imagine of God after our owne lyking: it is but 10 vanitie and leasing. So then, when men worship the thing that they haue conceiued in their own fāsie:1. Cor. 8.4. they conuey the glory of y^e liuing God, not only to creatures, but also to that which is no­thing at all. Therefore it is very expedient for vs to knowe which is the true God, that wee may worship him. For euen at that time the world was peruerted, so as al men went wādring in their owne superstitions. Although God manifested himselfe so many wayes: yet not­withstanding,20 lyke as the world was blinde and ceased not to intangle it selfe in all errors: so e­uery man forged idols to himselfe. True it is, that all men sayd, wee haue a religion, and our intent is to serue God: but yet for all that, there was no soundnesse, there was no vnder­standing among them.Gen. 17.7. Exod. 19.6. 2. Pet. 2.9. Behold, God gathe­red his people together, accordingly as he had chosē y^e house of Abraham, and according to his saying y^t the same should be to him a holy linage 30 and dedicated to his seruice. Seeing then that the Iewes were not mingled with the other nati­ons of the earth: they should haue considered that they ought not to haue had any fellowship with the vnbelieuers, so as their religion should haue beene intangled and doubtfull: but that being sanctifyed to the maker of heauen and earth, they should haue worshipped him purely, and submitted themselues vnder his obeysance. Now then wee haue here the counsell of Moses,40 or rather the counsel which y^e Ghost inten­ded to vtter in speaking here by his mouth. And (as I haue told you) that this doctrine is very profitable, so ought wee to be the more heedfull in marking it. For naturallie wee be inclined to goe astray. Insomuch that although wee had no occasions before our eies: yet would euerie of vs deceiue and beguile himselfe. And againe, the diuell ceaseth not to offer vs many illusions, to dazle our wittes withall, and to make vs swarue 50 from the right and pure religion. Seeing then that there is such vice in vs, and that wee bee hemmed in on all sides with so many daungers: let vs learn to make our profit by his doctrine.

True it is that the thing cannot bee sayd to vs nowadayes, which Moses telleth the people of Israel here: for Gods shewing of himselfe to vs, or his stretching out of his arme to deliuer vs, hath not bin of any late continuance of time, as was his speaking to that people from the mid­dest 60 of the fire: but yet neuerthelesse the same exhortation belongeth vnto vs also. And why? For Gods choosing of the people of Israell to himselfe, and his declaring of his wonderfull power for the recouerie of them, was not to the end that they shoulde knowe him and worship him as the true God, by the space of a hundred yeeres onely: but to the intent that the remem­beraunce of the same redemption shoulde con­tinue to the worlds end. Then let vs marke well that Gods deliuering of the children of A­braham from the bondage of Egypt, was to the ende that wee also in these dayes shoulde take him for our true GOD which hath all power in his hand, which disposeth of his creatures, and which created the worlde and gouerneth it. Sith it is so, although our eyes haue not seene the miracles that are rehearsed here: yet ought wee to make our profite of them, and to bee edi­fyed by them, so as wee may bee sure that wee haue not an vncertaine GOD, nor a religion forged at aladuenture, or at the pleasure of men: but that it is the very true GOD, who hath gi­uen so good proofe of his power at once already, as wee haue no cause to doubt of him, or to think his maiestie darksome, or to stand skanning whether hee ought to haue superioritie and pre­heminence or no. For hee hath shewed that all the world is his, and that all that euer was wor­shipped at that time in the world, was but idols. Thus yee see how this text is to bee taken that wee may apply it to our owne profite. For it is not enough for vs to knowe what Moses ment in speaking to the people of Israell: but we must vnderstand lykewise, whereto the same doctrine serueth vs at this day, so as we may receiue in­struction by it.

Now before wee passe any further, let vs marke the wordes that are set downe here. In­quire (sayth Moses) of the dayes of olde time, since God created man vppon the earth. Here hee shew­eth vs that our negligence is partly the cause that wee knowe not God. True it is that wee cannot atteyne to his high maiestie by our owne wit: for our sight is too short. Nay (which more is) not onely Gods highnesse is incomprehen­sible to vs: but also when we think to come neere him, it ouerwhelmeth vs. We be blind wretches that haue nothing but darkenesse in vs: and God in respect of himselfe dwelleth in vnapprocha­ble lyght. But yet for all that, if it bee well and throughly considered and looked to:1. Tim. [...] it will ap­peare that men make none account of seeking GOD, but forslowe it as a thing of no profite. So then let vs marke the exhortation that is made here, that at leastwise when God worketh, wee may apply all our wittes earnestly to consi­der it, and that if there be the lyke indeuour in vs as wee make reckoning of, wee may pre­ferre that before all other thinges. For what a thing is it if wee knowe not him that made vs and fashioned vs, and by whose power we haue our being still? When wee shall haue raunged about heauen and earth, and yet know not God: must wee not needes bee wretched? Now then let vs learne to bee more diligent to know God and religion that wee haue bin. And this stret­cheth very farre. For we see how we be sharpe-sighted and forecasting in worldely thinges, and we spare no paines in y^e behalfe. If y^e case cōcerne our own cōmoditie or profit: we neede no great calling on, for nature leadeth vs thereunto. [Page 161] But when wee should go to Godward, and seeke his will: then wee haue no leasure, euerie of vs findeth an excuse, we bee letted about other things. And is not this a token of great naughti­nesse? So much the more therefore ought wee to come backe to that which is tolde vs here: namely that wee bee so farre of from being ex­cused now adayes: that if wee bee negligent and seeke not after God, nor inquire how things goe, nor what God hath done, nor what he teacheth 10 in his Church: wee shall bee condemned by this text. For it is said, Inquire of the dayes of olde time, since God created the world. True it is that all can not bee so great Clerkes as to knowe all thinges that were requisite: but yet ought wee not to sleepe in that behalfe, as though the knowing of God were a thing of no value. Therefore let vs learne to place it in highest degree, so as all the rest of our cares and businesses may bee put vn­der it as inferiour to it, as good reason woulde 20 that they should be. Now Moses saieth expresse­ly, since God created man vppon the earth, bicause that that people had bin taught concerning the creation of the world. But that was not knowen eueriwhere: insomuch that when those which tooke themselues to bee verie wise, were de­maunded how long it was ago since the worlde was created: some woulde make it six times as long ago, and othersome thirtie times. Wherein it appeareth how God punished their shamefull 30 negligence. And whereof came it that mē knew not when the world was created: but that they were contented to shut their eyes, and to knowe nothing that had bene done? Wherefore seeing that men do wilfully shun instruction: it is good reason that God should giue them ouer to such beastlinesse, as they shoulde not knowe from whence they came, nor what their original was, but bee vtterly dulled. And for the same cause Moses speaking to the people whom God had 40 reserued to himselfe, did put them in remembe­raunce of the day wherein man was created vp­pon the earth.

Nowe he saieth, Inquire from the one end of hea­uen to the other, to wit if euer there were so great a thing, or if euer man heard of the like. After he hath spoken of the time, nowe he speaketh of the pla­ces. As if he should say, If folke will make good inquisition, it is not ynough for them to knowe what thinges God hath shewed to themselues:50 but it were meete for them to seeke about euery where, and to marke well what they finde, and to call to minde the things that haue bene done in farre Countries. Therefore consider well (saieth he) what hath bin done from the one end of the heauen to the other. And this is it that I sayde afore, namely that wee must profit our selues by all Gods workes, and although we behold them not with our eyes, yet if wee doe but heare of them, and tidings is brought vs of them from a 60 farre, wee must honour God in them. In deede if wee bee witnesses of them, they ought to touche vs so much the more. But yet howsoeuer the case stande, wee ought to doe our indeuour to knowe the things that haue bin done in straunge Countries, according as is said here. And when as Moses saieth, so great a thing: thereby he she­weth that the more that God manifesteth his power: the more ought wee to be rauished with wonderment. In deede there is no worke of God so small, which ought not to moue vs to acknow­ledge some token of his Maiestie therein. If wee doe but looke vpon a flie: surely wee haue there wherefore to magnifie God. If wee see but the slip of an herb, or any other thing bee it neuer so little: wee haue therein whereby wee ought to acknowledge the wonderfull workemanship of God. But if he doe moreouer worke much more euident myracles, ought not all our wittes to be much more occupied or spent about them? Whē God doeth after a sort alter the order of nature, and worketh after a new and vnaccustomed ma­ner: is it not all one as if he should rebuke vs for our negligence and say vnto vs: Seeing you knewe mee not for God by the accustomed or­der of nature, at leastwise thinke vpon mee now when I goe to worke after another straunge fa­shion, and consider ye whether I bee God or no. Thus ye see what Moses meant by saying, There was neuer yet so great a thing, neither was there euer the like heard of. Let vs marke well therefore that to attaine to the right knowledge of God, when wee haue raunged vp and downe through the whole world, and spent all our wittes in looking vpon al things whether they be great or small: if God giue vs any such inclings of his Maiestie as may mooue vs more than ordinarie, we must be wholly rauished thereat, and yeeld him the ho­nour that is due vnto him. And how that ought to be done, it shall be declared more plainely a­non: for as nowe I doe but goe through the wordes of Moses seuerally as they lie.

He saieth afterward, Was there euer any people that heard the voyce of their God speaking out of the middes of fire, as thou hast done, and yet continuest a­liue? Here among other things Moses alledgeth y^t God had spoken to his people out of the mids of fire. For it was a visible signe of Gods Maie­stie, so as it was not for them to doubt any more whether he were y^e liuing God, seeing they heard his voyce thundering from heauen, and there­withall sawe a great thicke cloud and a flaming fire. Nowe seeing that this appeared to them: was it for them to inquire any more whether it were God or no? No verily: for the thing was most euident. And furthermore, here Moses vp­braideth the people couertly with their leawd­nesse, if they continue slowe still in doing ho­mage to the liuing God, seeing that all the hea­then were inclined yea and wilfully wedded to their superstitions, and yet knewe no cause why. For had the Heathen men bene asked by what warrant they worshipped their idoles: they would haue answered, by reason of their myra­cles. Yea, but what maner of miracles were they? fantasticall imaginations, diuelish illusions, and inchauntmentes. But beholde, Moses speaketh here of a thing that was knowen: the hearers of it were present to beare witnesse of it. For he saieth, ye heard the voyce of your God from out of the middes of fire. Seeing that your GOD hath shewed himselfe to you so familiarly: there [Page 162] remaines no excuse for you, if you worship him not as your GOD. Either ye must forsake him through wilfull rebellion, or else ye must needes graunt that there is neither power, Maiestie, nor glorie in the whole worlde, other than that which was shewed vnto you, when the lawe was giuen you.

But let vs marke by the way, that Moses matcheth here the worde with the myracles. For the myracles had booted them nothing at 10 all,Deu. 4.11.12 if doctrine had not bene matched therewith, as hath beene touched heretofore. But yet is it good for vs to bee put in minde of it againe, and it is not for nought also that the holy Ghost re­peateth it in this text: and wee shall see it men­tioned yet againe hereafter. If the people of Is­rael had but onely had some visions,Deut. 4.36. to doe them to vnderstand which was the liuing God that had brought them out of the lande of Egypt, and in the meane whyle had bene let alone in 20 their ignoraunce, so as they had had no lawe, no rule, no promise of saluation, no instruction of Religion: all the rest had beene to no purpose. It is true that they might haue liued, being once deliuered from bondage: but what had the end of it bene? They had become but a barbarous people, and they had corrupted themselues with superstitions as the Gentiles did. But when as God, (after his declaring of himselfe vnto them, and after his shewing of his Maiestie vnto them 30 as it were in a myrrour or rather a liuely pic­ture) did also teache them and giue them a sure Lawe: he ledde them into a Religion that was sacred and holy. And so yee see that God gaue them such an euidence as was fitte for their sal­uation.

Now remaineth how Moses addeth, That the people hauing heard Gods voyce, continued still aliue. Whereby he doeth vs to vnderstande: that it is a speciall grace of God that wee bee not consu­med 40 by his presence and by his worde. It is saide that the mountaines melt at the sight of him.Psal. 68.9. & 97.4 5. and 114 7. Psal. 9.3. And againe, that if he doe but cast his eye vp­on the whole earth, it quaketh. For Gods Maie­stie in it selfe is so terrible, as it were ynough to sink the whole worlde. When he speaketh, his voyce doeth not onely scare all creatures, but al­so vtterly dismay them, yea and euen bring them to nothing. Therefore it is a great myracle, that mortall men being so frayle and brickle, and be­ing 50 no better than a shadowe: are inabled to heare Gods voyce, and yet are not consumed thereby. So then, Moses sheweth here, y^• God did not onely make the people of Israel to perceiue his Maiestie & heauenly power: but also gaue thē a louing taste of his grace and goodnesse there­withal, to the intent they should not be too much dismaied at it, but rather haue their wits at liber­tie and well setled to acknowledge, Beholde, my God hath shewed himself to mee, & therefore it 60 is good reason y^t I shoulde serue him and submit my self wholly vnto him. Thus in effect wee see two things: wherof the one is that God shewed not himselfe to his people without teaching thē by his word: & the other is, y^t the same word was not only so warranted as they might know it to be the word of God, and submit themselues vnto it: but also was made sweete & amiable so farre forth as was requisite. The people could not but bee partly afraide (as I haue declared alreadie) when they perceiued the Maiestie of God: but yet howsoeuer they fared, God did so moderate his rigour, as they perceiued him to be their fa­ther in that he shewed them such reason.

Moses addeth immediatly, Was there euer any God that tooke vppon him to bring a people from among other people, by temptations, signes, wonders, warres, and a stretched out arme, as thou knowest that thy God hath done in bringing thee out of Egypt? Here Moses purposeth expressely to confirme the people in the Religion that had bin giuen them, to the intent they shoulde not yeeld themselues to any of the great nomber of superstitions that raigned eueriwhere at the same time, as wee bee commonly wont to doe. Truely if a people haue auncient customes, they bee loth to forgo them. And why? Bicause pride maketh vs to like well of the thinges that growe in our owne gardine, (as they say:) and to our seeming, all that euer o­ther men haue is nothing in comparison of that [which is our owne.] But if God call vs to him, and teach vs faithfully what we haue to doe: we be so wildheaded as we cannot abide the things that are shewed vs. We fall to seeking of this & that: behold (say we,) in such a Countrie there is such a custome & such a fashion: & why should not wee haue the same as well as they? Also wee see howe the vnbeleeuers vpbraide Gods chil­dren that they will needes bee too wise, if they hold themselues in awe vnder Gods word. What is it that the Papists do cast vs in the teeth with­all now adayes? These are the men (say they) which take vpon them to renew the world, they will needes be singular by themselues, as though they had nothing at all to doe with the rest of mankinde. For this cause doeth Moses say here, Passe not you for it though you see so manye Nations haue diuers fashions, so as euery of thē hath a Religion contrarie to yours, and that you be alone by your selues. For why? Your God hath chosen you in such sort, as he hath shewed you that ye may bee bold to defie all other nati­ons. For hath it euer come to passe, that any god hath taken vppon him to conuey a people from out of the mids of another people? Seeing then that you are so shooled out, haue yee not a sure warrant that GOD will not haue you to min­gle your selues with other Nations? Therefore if ye haue an eye to Gods bringing of you out of the lande of Egypt, ye shall alwaies bee put in minde, that the Religion which ye hold of him is good and holy, and ye may hold scorne of all other religions in the world. And moreouer, al­though other nations bee greater than you: yet may ye be bold to spit at their superstitions. For God hath sufficiently shewed, that he hath not giuen you his Lawes and Ordinances in vaine. And why? For he hath brought you out by your selues: which neuer befell to any people of the world but you.

And to the end that these things should bee the better esteemed: Moses sheweth here, that [Page 163] the said deliuerance had no common thing in it. For it was wrought (saieth he) by temptations, signes, wonders, warres, strong hand, and stretched out arme. When as he saieth, by temptations: he meaneth that the proofes were so notable, as the matter ought to be out of all crie. Seeing then that God had giuen them so many tokens: was it not y­nough to lay it wide open to them, that the idols of Egypt were nothing, and that Pharao with all his power was vnable to doe any thing against y^e 10 God of Abraham? True it is that the woordes Signes and wonders import the selfe same thing: but yet is it not without cause that Moses vseth such diuersitie of termes: And why so? For wee see howe lightly men ouerpasse Gods woorkes, and make verie slender reckening of them. Therefore was it requisite that Moses shoulde vse such termes and speeche, to set the more e­stimation vppon the excellent greatnesse of the thinges that God had done in Egypt. Beholde,20 (saieth he,) thy God hath giuen thee signes and wonders, he hath vsed his strong hand & stret­ched out his arme, in deliuering thee from such bondage: and therefore know thou thereby that he hath sufficiently warranted his Lawe, and the rule whereby he will haue thee to liue, & where­vnto he hath put thee in subiection.

Now he presently addeth thereunto, That this was done before their eyes, so as they were certified y^t GOD was their maker, and that he onely was 30 the true GOD, and that there was none other God before him. Here againe Moses intendeth to prooue the people the more vnthankefull, if they profited not themselues by the things that they knewe by experience. Thine eyes (saieth he) are witnesses of it. As if hee should say, If God of his gratious goodnesse did but send thee mes­sengers to tell thee of y^e things that he had done: yet oughtest thou to receiue the thinges that were told thee. But now it is not any other bodie 40 that maketh report of them vnto thee: but euen thy God himselfe hath shewed them vnto thee, and therfore there is no further excuse for thee, for it hath bin shewed euen to the sight of thine eye: and what more? that the Lord is the true God, (saieth he) and that there is none other but onely he. Here wee haue the same thing to marke which hath bin touched alreadie: namely that Moses speaketh not simply of myracles or wonders, as it were to make a rehearsall of them: but also 50 sheweth the ende whereto they tend, which is y^t God should be magnified. And it is a verie profi­table lesson, [to vnderstand] that when we haue such thinges, wee must learne in any wise to glo­rifie our God by them. And had this point bene well obserued, the wretched world had not bene turned aside to so many superstitions as it hath bin, vnder colour of false myracles. Whereof commeth it that creatures are worshipped in Poperie, but vnder the colour of false myracles?60 O (say they) such a Saint hath done a myracle. And vnder y^• colour Gods glory must be dimini­shed, insomuch that looke how many myracles there are, so many stops are there to w^tholde the wretched world from comming vnto God, and they be euē fond gasingstocks also to make men stand poring vpon y^e creatures. Therefore doth it stand vs on hād to mark the things so much the better, which are told vs here by Moses: that is to wit y^t by myracles God wil haue himself only to be knowē without matching of any companion w^t him. He will haue his glory to shine foorth in such wise, as men shall stoope to him alone, and yeeld him all y^e preheminence. To bee short, (as Moses saith here) he will haue men to know that there is none other but he, neither aboue nor beneath. According whereunto he forwarneth vs here to make any vndergods or meanegods, and doeth vs to vnderstand that the soueraigne God will keepe his state still, so as he will not a­byde that men shall in any wise abase it, nor di­minish his Maiestie, nor part his offices among his creatures, to allot any peece or portion of it, bee it neuer so small, to one or other: No no, he will continue alone by himself. Thus ye see what we haue to marke in effect as concerning those wordes of Moses.

But nowe let vs come backe againe to make a short conclusion of the chiefe matter which I haue touched: which is, that Gods declaring of his strength and power in such wise, was to the intent he might be discerned from all the idoles of the world, and that his people might be ty­ed to the religiō that he had deliuered thē. Ne­uerthelesse it belongeth to vs also, and in verie deed it behoueth vs to apply it to our selues. And surely seeing that God hath authorized his lawe by so many myracles: let vs assure our selues y^t he deliuered not a doctrine of two or three dais, but such a one as should continue for euer: in so much that the ratifying which he added vnto it, ought to haue full force euen among vs at this day. Is Gods Lawe abated, I meane as in respect of the substance? It is true that the Ceremonies are no more in vse: they were all laide downe at the comming of our Lord Iesus Christ.Eph. 2.15. Col. 2.4. He. 9.10.11 Mat. 5.17.18▪ But as for the doctrine of the Lawe, which containeth the promises of saluatiō, the couenant wherby God hath chosen those whō he will haue to be of his Church, y^e records of y^e forgiuenes of our sinnes, and finally his will to shewe vs the true rule of good life: all this continueth still, and shall continue to the worldes ende. Wherefore let vs marke well that all the myracles and wonders y^t were wrought in deliuering the people of Isra­el out of Egypt, doe serue vs at this day for a confirmation to cause vs to receiue Gods Lawe with all reuerence, and to assure and warrant vs that it is not a doctrine of mans deuise, but of Gods owne thundering down from heauen. Let that serue for one point.

But yet notwithstanding, wee haue a grea­ter confirmation giuen vs in our Lorde Iesus Christ. For God hath appeared more visibly in him, than he did to the fathers in the time of the Lawe.2. Cor. 3.18 Hebr. 1.2. 1. Iohn 1.1. Colos. 2.9. Wee knowe that the whole fulnesse of the Godhead dwelleth in Iesus Christ, and that the same hath bene knowen wel ynough in him. Sith it is so then: we may better assure our selues now adayes, than the Iewes could in their time, that wee haue one God, of whome wee ought not to doubt, and that we haue such a Religion as was [Page 164] not inuented by man, and that wee ought not to goe at all aduentrue, but that wee haue a most sure way to walke in. And here ye see whereof wee ought to glorie. For surely it is an inestima­ble benefite, that wee stand not in a mamering, to say, I would faine doe well but I wote not how: but are fully perswaded that God alloweth our doings, and that wee haue to doe with the liuing God: and may take vppon vs to compare our selues with all the wretched idolaters and infi­dels 10 throughout the whole world. True it is that the Papistes pretend to worship the same God that wee doe: but wee see how they swarue from Gods worde. And therefore it standeth vs on hand to put the thing in vre which I haue spoken of heretofore: that is to wit, that it is not ynough for vs to conceiue some Maiestie of God, but we must also learne which is he, to the intent wee wander not away in our owne imaginations. For that is the thing wherein we differ from the 20 Papistes and the Iewes. The Iewes can say well ynough that they worship y^e God of Abraham, and that they haue the lawe that was giuen by Moses: but in the meane while they haue re­nounced Iesus Christ who is the end of the law,Rom. 10.4. 2. Cor. 3.15. and they haue the vaile that blindfoldeth their eyes, & moreouer they haue so peruerted Gods seruice, that they be straied quite and cleane frō the right way. Likewise the Papistes will say that they worship God, and him whom he hath sent 30 to be the Redeemer of the world: but yet for all that, men see how they haue transfigured God, and abolished his seruice, & made a hotchpotch of all the superstitions of the Heathen, with the Religion that God ordained. To be short, there is nothing but vncleannes among them in that behalfe. In respect whereof, ye see wee ought so much the more to acknowledge the infinite grace of our God towardes vs, in that he hath so shooled vs out frō among the vnbeleeuers. And 40 wee must also marke the meane: which is, that wee haue not onely the myracles to proue that there is a God in heauen: but also that doctrine wherein God sheweth himselfe fully to vs, to the intent wee should knowe him, and not haue our eyes bleared any more, nor runne rouing here and there: but follow the doctrine that our God hath giuen vs, and whereby it is his will to draw vs to him.

Thus yee see that the meane for vs to put 50 this saying of Moseses in vre, is not to looke onely to the myracles that haue bene wrought for the ratifying of the Lawe: but to goe to the Gospell, and there to perceiue that God hath shewed himselfe to vs againe in farre greater perfection than he did to y^e fathers of olde time. Besides this, let vs beare in minde the warning that I spake of afore: namely that when we once knowe the myracles whereby God vouchsafed to confirme his Maiestie: we must repaire to his worde, assuring our selues that that is the verie meane whereby God draweth vs to him. There­fore whensoeuer we haue Gods word preached vnto vs, let vs vnderstand that it is a confirmati­on to assure vs that he raigneth ouer vs. And therefore let vs take heede that wee make our profit thereby, seeing he graunteth vs this grace and priuiledge,Eph. [...] which (as we see) is not common to all men. And let vs pray him to seale the do­ctrine in our heartes by his holy spirit, which we heare with our fleshie eares, that seeing he hath once called vs to the knowing of him, he will in­crease the same more and more, and so guide vs as we may rather looke vp to heauen than pore vpon the creatures and things that are mortall. Therefore let vs haue a constant and inuincible fayth in God which hath once manifested him selfe to vs, so as wee may defie Satan and all the abuses and errours that haue bene brought in by men.

According to this holy doctrine wee will cast our selues downe in the presence of our good God with acknowledgement of our faults, pray­ing him to make vs so to feele them, as it may bring vs to true repentance: and wee therewith­all acknowledge the grace and benefites which he hath powred out vpon vs, so as we may know better to make our profit by them than we haue done, and not bee negligent in considering his workes, but diligent therein as becommeth vs: and moreouer so receive the doctrine y^t is dayly preached vnto vs, as wee may apply our eyes to the discerning of the things that are dayly shew­ed vs, and our good God make vs to finde his power and goodnesse by experience, as he hath done to others in all ages, that we may bee the better confirmed in the loue and obedience which wee owe him, so as wee may neuer be tur­ned from it whatsoeuer the Diuell practise to turne vs away from it. That it may please him to graunt this grace, not onely to vs but also to all people and nations of the earth, &c.

On Wednesday the v. of Iune. 1555. The xxviij. Sermon, which is the tenth vpon the fourth Chapter.

[Page 165] I Told you heretofore that if God had but only wrought myracles when he brought his people out of Egypt, it would haue beene to small purpose: for they had had no instruction to leade them to right knowledge. But in asmuch as his word was matched with them, now there wanted nothing at all. And that is the cause why Moses exhor­teth the people yet againe, to consider howe it is 10 long of none but themselues that they know not God, yea euen to attaine to the heritage, not onely of the land of promise, but also of the king­dome of heauen. Furthermore he telleth them that Gods word had such maiestie, as the people had no cause to doubt but it was God that spake it. Assure thy selfe (saith he) that the voice which thou herdest was not a humain or earthly voice: but thy God spake as it were from heauen. It is true that the voyce sounded from the middes of 20 the fire that was seene vpon the mountaine: but here Moses meaneth that the doctrine was not darke, for asmuch as God gaue certaine signes of his maiestie, to the ende that the peoples faith might bee assured throughly. And for the same cause doeth he vse the worde instruction, which signifieth not onely to teach with words, but also to traine on with often chastisement. As if he should say, thy God in this case hath as it were helde thee in awe, so as it is not nowe lawfull 30 for thee to despise his lawe as though it came from an vncertaine place. For why? It hath so­ueraine authoritie, thou canst not but thereby perceiue that God hath declared himselfe to thee, to the intēt thou shouldest worship his ma­iestie and do him homage. Now then we see that the effect of the thinges which Moses declareth heere to the Iewes▪ is that God had giuen them visible signes at hande, and as it were familiarly, to the ende that his worde shoulde haue due re­uerence,40 and bee receiued obediently, and all things bee done to the instruction of the people. And although Moses rehearse but the things y^t were done in mount Horeb, where the lawe was put forth: yet may we gather a general doctrine thereof. For wee see howe God stoopeth to our infirmitie. Because we cannot mount so high as to come vnto him, he cōmeth down to our slen­der capacitie. Seing that he doeth so, ought not we to be the more prouoked to submitte our 50 selues to him? and if wee doe it not, shall it not bee cast in our teeth, that there was no lette in him that wee had not meanes and helpes to in­struct vs with all? But what for that? In steede of comming to God, we haue turned our backe vppon him and rebelled against him. Wherfore let vs consider after what manner God applieth himselfe to our rudenesse, that wee may bee the more moued to resort vnto him. And besides that, let vs referre all thinges to the same ende 60 that Moses noteth heere: which is, y^t forasmuch as God is so gracious to vs as to shewe vs his truth▪ wee must imbrace it, assuring our selues that it groweth not in the worlde, but commeth from heauen. Therefore let the doctrine of sal­uation be receiued among vs with al obedience. For else it is to no purpose for vs to protest that we call vppon God and are willing to honor and serue him. For the proofe that he requireth ther­of, is that we should hearken quietly to his worde, and that our faith should bee setled, so as wee re­semble not the vnbeleeuers, who are alwayes doubting: but stande vpon this sure foundation, that it is God which speaketh it, & therefore it is not lawful for vs to reply against it, but wee must submit our selues wholly in all points to y^t which he saith. Thus yee see what we haue remember vpon this place.

And herewithall let vs marke when this was treated of. For it is not without cause that Moses speaketh of this instruction. Why so? For if wee bee not subdewed, it is hard for vs to submit our selues to God▪ nay rather we draw cleane backe from him. Therefore must our Lorde bee faine to correct this loftinesse in vs: and when he seeth vs after that sort, either rebellious, or stubborne, or that wee bee dull vppon the spurre: hee must vse such meanes as hee knoweth to bee fit to re­claime vs withall. Wee see howe Moses saieth heere, that the wonders which were wrought at the publishing of the Lawe, serued as it were for a nurturing, to the intent that the people shoulde no more be so vnruly as they had beene before, but become more fitte to be taught. But this vice reigned not among the Iewes onely: it is to be found continually among al men. Ther­fore let vs learne to make our own profite of the thinges that our Lorde hath giuen vs for the au­thorising of his word, that we play not the wood beastes, but behaue our selues as meek sheepe and lambes, to hearken to the voice of our shep­herd. This is the thing in effect, which wee haue to gather vpon this place.

And now he saith, Because God loued thy fathers, therefore hath he chosen their seedes after them: how­beit that he say, thy seede after him. Moses chaun­geth here the number, and not without cause: for after he had spoken of the fathers, hee retur­neth to one alone, that is to wit, to Abraham, because it was he with whom God made the co­uenant. And againe it serueth to magnifie the grace that is mentioned here, as shalbe declared anon more at large. The effect of y^e thing y^t Mo­ses intendeth to tell y^e people, is that it is a great shame for thē and y^t they be vnexcusable, if they know not the goodnes of their God. And why? Because God of his owne free mercy chose thē, not for that they were better than other nations, (as shalbe shewed more at length hereafter) or for that there was more noblenes, worthines or vertue in them: but for that it pleased him to loue their fathers. Nowe we see that the meaning of Moses was as if he shold haue said thus: You haue heere an inestimable benefite aboue all people, namely that God vouchsafeth to reigne among you, that he hath sanctified you to himselfe, that you bee his Churche,Exod. 19.6. & 1. Pet. 2 9. that you bee his flocke, that you bee his children, and (as it is saide in another place,) that you be a kingly priesthood. Assure your selues this is not giuen you for a­ny desert of yours, for haue you deserued aught at Gods hand? Are ye better than al y^e of the [Page 166] worlde? No: why then hath God giuen you such priuiledge? Not for any thing that he hath foūd in you: but because it pleased him of his owne good will. And whereof came that? Euen of his choosing of your forefathers. You were chosen of him before you were borne. And what was the cause that he chose your forefathers? Euen his owne loue, (saith he): that is to say, because hee marked them of his owne free mercie, to shoule them out from the rest of the world: yea euen at 10 such time as Abraham was barren, and alreadie striken in yeeres,Rom. 4.19. Hebr. 11.12. and as good as decayed and halfe deade, when as yet hee had no issue at all. And yet for all this, God chose him, so as that poore old fellowe became the welspring of your forefathers. Seeing then that God hath chosen you after such a sort, yee see there is none other cause of the comming of saluation vnto you, but onely his meere goodnesse. Now therefore con­sider how much you be bound to your God, and 20 bee not vnthankfull to him, neither suffer such a benefite to slip from you, so as yee should be be­reft thereof through your owne lewdnes and vn­thankfulnes. This in effect is the doctrine that is conteined in this place.

Nowe, that we may fare the better by it, wee haue to marke first of all, that when God calleth vs to be of his Church, so as he maketh vs parta­kers of the Gospell, and of the things depending vpon the same: it is not for y^t we went to him a­forehād,30 but because he hath chosē vs. The word Chose is set down here to expresse the better that that thing came not of the people themselues, but that God was the first beginner therof. That is one point which wee ought to marke wel. For it is not onely here that the holy Ghost speaketh thereof: but all the whole scripture is full of that doctrine: namely, of telling vs that we must not seeke the cause of our saluation in our selues, as who shoulde say wee were better than other 40 men.1. Cor. 12.4. Wee see that God giueth not his gra­ces indifferently to all men: but that to set the greater shewe vppon his goodnesse, hee giueth that thing to one man which hee denieth to another. Wee see that most men are desti­tute of the Gospell at this day: and we see that euen where it is preached, most folke are as good as blinde and deafe still. Nowe when the Gospell is preached in any place, it is a kinde of choosing, and it is the verie same that Mo­ses 50 speakes of here. Seeing then that God cau­seth his worde to raine vppon vs, so as we haue our fill of it euerie day: and in the meane sea­son other much greater, richer, and nobler Ci­ties want it and are destitute of it: let vs vnder­stande that this so great benefite commeth not of our owne seeking, neither haue we obtained it by our owne trauell or policie: but it is GOD that hath chosen vs to it of his owne mercie. Marke that for one point.60

Eph. 2.8.Againe, whereas it pleaseth him to giue vs faith, so as we tast of his word, and are through­ly fed with it, and it toucheth vs inwardly at the very heart: let vs vnderstand that y^t is a second sort of chosing which god maketh of vs. So then, let vs yelde him his deserued praise, for in with­holding it from him we bee traitors to him, and wee bereaue him of the thing that belongeth a­lonely vnto him: and in so doing wee set vp our selues as Idols in his steede. For a man cannot take a greater honour to himselfe, than to beare himselfe in hand that he is the author of his own saluation, and that it is he that preuenteth God. If wee imagin so, it is a defacing of Gods glorie. And therfore let vs beare this lessō well in mind.

Howbeit forasmuch as men are malicious, & when they cannot abolish Gods praise altoge­ther, they darken it as much as they can: Moses excludeth here expresly all worthinesse of per­sons, and all desert of workes, in saying, it is the loue of God. For it is not ynough for vs to knowe that God hath chosen vs to himselfe: but we must also know what it is that moued him thereto, and how he was induced thervnto. Did hee seeke the cause of it out of himselfe? No: but his owne loue was the cause that he chose vs. Nowe when the scripture speaketh of Gods loue: it meaneth that free fauor which he beareth towards vs, so as he respecteth not our persons nor seruices, nor aught else that wee can bring. Sith it is so, let vs consider here Gods goodnes two wayes. For first of al when we haue his Gospel preached among vs, and his Sacraments, whereby he gathereth vs as it were into his fold, and sheweth himselfe to be our shepherd: it is (say I) a choosing of vs, for the which wee be greatly bounde vnto him: in so much that our maliciousnesse must needes be cast in our teeth, and bee called to account to receiue horrible vēgeance, if we make no recke­ning of so great a grace as he hath bestowed vp­on vs. Therefore let vs make much of the bene­fite that we inioy,De [...] ▪ [...] that is to wit, of Gods gathe­ring vs heere together in his name, to bee as his houshold folke.

But there is yet a seconde choosing: which is when euerie of vs perceiueth that God hath in­lightened him by his holie spirit, and made vs to tast his worde, so as wee sticke to it by fait, and that hee hath graffed vs into the bodie of Iesus Christ,Rom. [...] Eph. 5 [...] to the ende we shoulde bee taken & held for members of him: which thing wee must vn­derstand commeth not of our selues, nor of our owne power: but of Gods will, which vouchsafed to marke vs out. And why? Let vs not make long circuits to finde some reason in our selues: but let vs holde vs contented with the free loue of our God, for hee is not bounde to any man. Hee might destroye all mankinde by his iustice: but yet for all that, he hath pitie vpon vs. And wher­as he pitieth not all alike, but letteth whom hee list alone: therein he intendeth to giue the grea­ter shewe of his goodnesse (as I haue said alredy) to the ende that wee shoulde compare our selues with others and say, Wherfore am I one of gods elect? wherefore hath God chosen mee to him­selfe? I shoulde haue beene as other men are, if God had not reached me his hand. And what moued him to do it? His owne meere goodnesse. This comparison then must induce vs to glorifie our God, when we see that he hath stretched out his mighty arme ouer vs. And so we see, that that doctrine was not vttered onely for the instructi­on [Page 167] of the people of old time: but that the same is common to vs also at this day.

Remember (saith Moses) that thy God hath chosen thee. And why? Because hee loued thy fathers. And the same also is the cause why that in that high and excellent redemption which was made by our Lorde Iesus Christ, the scripture sendeth vs to the loue of God: for that is the onely wel­spring. God so loued the worlde that hee spared not his onely sonne.Iohn 3.16. What is the cause then that 10 Iesus Christ is come to bee our Sauiour? What is the cause that the saluation which he purchased for vs, is preached nowadayes vnto vs? What is the verie cause that faith is giuen vs, and that God inlighteneth vs by his holy spirit? We must alwayes resort to this grounde, that it is because God loued vs. It is true that Saint Iohn saith ge­nerally, that hee loued the worlde. And why? For Iesus Christ offereth himselfe generally to all men without exception to be their redeemer.20 It is saide afterwarde in the couenant, that God loued the world when he sent his only sonne: but he loued vs, vs (I say) which haue beene taught by his Gospel, because he gathereth vs to him. And the faithful that are inlightened by the ho­ly Ghost,Eph 1.9. Rom. 8.16. Gal. 4.6. Eph. 13.14 haue yet a thirde vse of Gods loue, in that he reueileth himself more familiarly to thē, and sealeth vp his fatherly adoption by his holy spirit, and ingraueth it in their hearts. Now then let vs in al cases learn to know this loue of God,30 & when we be once come to it, let vs goe no fur­ther. Thus we see three degrees of the loue that god hath shewed vs in our Lord Iesus Christ. The first is in respect of the redemption that was pur­chased in the person of him that gaue himselfe to death for vs,Gal. 3.13. and became accursed to recon­cile vs to God his father. That is the first degree of loue, which extendeth to al men, inasmuch as Iesus Christ reacheth out his armes to call and allure all men both great and small, and to win 40 them to him. But there is a speciall loue for those to whom the gospel is preached: which is, y^t God testifieth vnto them that he wil make them par­takers of y^e benefite that was purchased for them by the death and passion of his sonne. And foras­much as we be of that number, therefore are we dubble bound alreadie to our God: here are two bonds which hold vs as it were strait tyed vnto him. Now let vs come to the third bonde, which dependeth vpon the thirde loue that God shew­eth 50 vs: which is, that he not only causeth the go­spel to be preached vnto vs, but also maketh vs to feel the power therof, so as we know him to be our father & sauiour, not douting but that our sins are forgiuen vs for our Lord Iesus Christes sake, who bringeth vs the gift of the holy Ghost, to re­forme vs after his owne image. When as God doth so imprint in our harts the doctrine that is preached vnto vs by the mouthes of men: let vs vnderstand that he sheweth vs a third loue. True 60 it is, that to speake properly, God hath not di­uers affections: wee must not imagine so: but I handle these matters according to our capacitie, and wee must consider of Gods loue according to our slendernesse, because wee cannot attaine to his high maiestie as is said afore, and therfore euen he himselfe also vttereth himselfe to vs according to our abilitie. And so wee see now that Gods loue is vttered and shewed vnto vs eui­dently three wayes in our Lorde Iesus Christe:Col. 3.10. the cheefe whereof are when wee haue the gospell preached, and that faith is added vnto it therewithall.

And as I saide, when wee once haue this free loue of God, we must goe no further. For we see what hath happened to all such as haue not held themselues in such sobernesse. And surely when men are inquisitiue why God loueth some more than othersome: it proceedeth of a certain pride and spyte, in that they cannot abide that the whole praise of their saluation should rest in god alone. Men seeke alwayes to challenge somwhat to themselues. And therefore when it is tolde them that God calleth those whom he hath cho­sen, and that he chooseth whom he listeth of his owne free goodnes: they will needs fall to scan­ning, how so? Why doeth God prefer one before another? When they debate after that maner, it is not a simple inquisitiuenes, but a pride as I said, because they would faine be esteemed and finde somewhat in themselues wherewith to deface Gods meere mercie: And therfore it is good iu­stice that Satan shoulde afterwarde bleare their eyes, & set many fancies before them. And that is the verie cause that maketh them to goe al­wayes seeking, that God choseth those whom he foresawe to be such as would become worthie of his grace. Againe, such as dare not alledge altogether their owne deseruings, doe say that they attaine to faith because God foresawe that they would be faithfull, and therefore reserued them to himselfe. So then, by that meanes faith shoulde proceede of mens workes. But such men doe in deede shewe that they be as it were bloc­kish, when they make such conclusions: and yet­notwithstanding a great part of the worlde stan­deth vpon that point, and is still blinded there­with. But as for vs let vs learne that whensoeuer Gods loue is set afore vs we must wholly hold vs to it and rest vpon it, so as it must suffice vs that God is righteous, and yet notwithstanding not bounde to any person, but at his free libertie to choose whom he listeth, because hee receiueth them to mercie. For it is to the same purpose that he saith to Moses,Exo. 33.1 [...] Rom. 9.15. as S. Paul alledgeth, I will haue mercie on whom I will haue mercy, and I will haue pitie on whom I haue pitie. As if hee should say, let not men fall to controlling of me in this case, nor bee so malapert as to aske why I shewe not mercie to all men: or why all are not delt with alike, or why I choose one and leaue a­nother. Let them not dispute so with mee: for I haue power to vse my freegoodnesse where I list, and they must stoope to me: And whosoeuer da­reth repyne at it, shall finally be confounded in his owne pride. Therefore to bee short, let vs learne to glorifie our God. After what man­ner? Euen for his choosing of vs. As for the cast­awayes, it is certaine that they will doe nothing but grinde their teeth, to blaspheme GOD, and wee see it to bee so. But whereunto doeth Moses bring vs backe▪ He saith not y^t they which [Page 168] are chosen shall glorifie God for any thing that they haue of their owne. Howe is it then that God wilbe glorified at our hands? Euen in this, that we beholding the benefites which hee hath bestowed vppon vs, shoulde not exalt our selues aboue others, thinking our selues to be better or more noble and excellent than our neigh­bors: but acknowledge that hee doeth all those thinges of his owne free goodnesse. This is the doctrine which wee haue to gather vppon this 10 text.

And it is said here that God chose Abrahams seede after him, because of the loue that had gone long time before. And this serueth for a larger proofe of the thing that I haue touched: accordingly to Saint Paules saying,Ro. 9.11.12 that if God shewe mercie to men before they be borne, & before they haue done either good or euill: it is an excluding of all de­serts. And that is well worth the marking. For God hauing chosen to himselfe the seede of A­braham 20 because of the adoption that had beene made: hath yet a narrower choyce, as hath bene declared alreadie. For Esaw was of Abrahams linage as well as Iacob: and so was Ismael as well as Isaac: and yet yee see that both of them were cut off from Gods couenant, and his adoption a­bideth in the house of the others. What is the cause thereof? Gods choice, which I termed a testimonie of a more strait and deare loue, which is the first, and which also I placed in the 30 redemption made by Iesus Christ: and I placed the preaching of the Gospel in the seconde de­gree, and faith in the third degree. But for as­much as here is no speaking but of the couenant that God made with Abraham: it is a generall couenant that extendeth to all his linage.Gen. 17.1. Ther­fore all they that came of Abrahams seede are comprehended vnder that couenant which god had made. God in respect of himselfe, knew who belonged to his election: but yet for al that, anon 40 after, hee shooled out those whom he thought good, and took whom he listed to be of his hous­hold. Forasmuch then as wee see it is so: Let vs beare in minde that God continueth his mer­cie to a thousande generations,Deut. 5.10. as hee himselfe saith. And yet notwithstanding let vs assure our selues that in so doing his minde altereth not. When he setteth vp his Church in any place, he doeth it not vppon some sudden braide, but be­cause he loued our fathers. Likewise nowadayes 50 when we haue the Gospel preached and the Sa­craments ministred: whence shoulde we thinke that that commeth? First we must vnderstande, that the gospel was preached through the whole world, and that our forefathers were gathered into Gods flock, to be made partakers of the sal­uation that was brought by Iesus Christ. Neuer­thelesse by reason of their vnthankfulnesse and wicked dealing, the diuell got the vpper hande of the worlde, so as there insued horrible darke­nesse 60 and all thinges were put out of order. But nowe God hath as it were raised vp his worde a­gaine: and what hath moued him to it? Euen the performance of his promise. For when hee had once extended his couenant through the whole worlde: it was his will to renew it againe, because of the promise that hee had made afore. And if it be demaunded wherefore God woulde haue his Gospel preached after that sort: it was for that it pleased him to come neere to such as liued at that time, because he had chosen them before they were borne.1. Cor. [...] Gal. 4.4. Againe we must vnder­stande that the accomplishing of the fulnesse of time wherof the scripture speaketh, is not groun­ded vppon men, but vppon the good pleasure of God.Eph. 1▪ 1 [...] ▪ We must come to this point, that God had ordeined the preaching of his Gospel in his own euerlasting purpose: and that our atteining to the possession of so great a benefite at this day by the vertue of that vnchangeable ordināce, is because he had called our fathers before we were borne, & that when they had made themselues vnworthie of the kingdome of heauen, and bani­shed themselues from it as much as in them lay: yet notwithstanding God vouchsafed to cal vs a­gaine, and all through his owne free goodnesse. Thus yee see what wee haue to marke where it is saide, that God chose the seede of Abraham after him.

And by the way let vs call to minde the thing that I haue touched alreadie, that is to wit, that Abraham was alone as the Prophet Esaie vp­braideth the Iewes.Esa. 51. [...] The trueth is that he exhor­teth them to be of good cheere, though they be scattered abrode and cast downe. Haue an eye (saith he) to the quarrie whence ye were taken, and vnto your originall. What was it? was it a great and infinite people? No: It was a sillie olde man al alone without child or issue. Behold, your mother Sara was barren all the time of her life, and her age was a further let that she might not conceiue: and yet hath God taken ye out of that quarrie, that is to say, of one man alone. Why then should yee bee afraide though yee were vt­terly consumed▪ But yet for all this, hee vpbrai­deth them with their vnthankfulnesse, because they trusted still in their owne greatnesse, and if there were any likelihood at all, by and by it puf­fed them vp. And therefore let vs learne by this text, first that Gods choosing of our forefathers was not for any worthinesse or nobilitie in them selues: but because he had pitie on them, which pitying importeth that they were in wretched case, and had beene vtterly forlorne, if God had not gathered them into the hope which they coulde neuer haue conceiued of themselues. Marke that for one point.

And secondly if wee see Gods Church scatte­red, so as wee be fewe in number, and it seemeth that there is no certaintie nor assurance for vs, but all is like to goe to hauock in y^e turning of a hande: Let it not dismay vs. And why so? For God hauing once chosen Abraham did also multiplie his seede, notwithstanding that hee was a man stricken in yeares, drooping, and childlesse. So likewise nowe, although there be but a hand­full of vs, and we be despised and without power or strength to maintaine our selues: yet can God increase vs, and hauing increased vs he can pre­serue vs. Wherefore let vs learne to looke whol­ly to his goodnes, when the state of the Church lieth in hazarde, and let vs not be out of heart: [Page 169] but although that to the worldwarde wee see it cast downe, and so diminished as it seemeth as good as nothing at all: yet let vs not cease to be of good courage still, and to waite till God per­forme that which he hath done in all ages. For the manner of setting vp of the Church in good state againe, and of the preseruing thereof, must be wonderfull to the sight of men.

Now after that Moses hath spoken so, he ad­deth, Thy God chose thee, euen of purpose to bring 10 thee out of the land of Egypt, before his face. He shew­eth that the deliuerance of the people out of the lande of Egypt, proceeded of the said election, and consequently of Gods free loue. And it is a point which wee ought to marke well. For it be­hooueth vs to be led from one thing to another. As for example, when God doeth vs any good, we doe indeede perceiue his goodnesse: but wee must mount yet higher. Wherefore hath GOD prouided so for vs? not for any worthines or de­sert 20 of ours: but because he had chosen vs. And when or wherefore chose hee vs? Wee must not range any further, but holde our selues to this grounde of Moseses. But in any wise let vs marke whereof hee speaketh, that wee may the better make our profite thereby. Thy God deliuered thee out of the lande of Egypt, because he had chosen thee be­fore, yea euen before thou wart borne. In so saying hee sheweth, that although this redemption was (to see to) but a deliuerance of the bodie:30 yet was it a figure of y^e saluation that God had promised afore in the person of the Redeemer: and although the deliuerie of the people of Isra­el out of the lande of Egypt, was but as a tempo­rall redemption: yet doth Moses say that it de­pended vpon Gods freebestowed adoption. See­ing it is so in that case: what is to bee thought nowe, when wee bee to be brought out of the gulfes of hell to bee conueyed into heauen? (For by nature wee bee cursed,Eph. 2.3 6. and plunged in 40 the gulfes of hell:) are wee able to get thence? Doeth it not belong onely vnto God to deliuer vs thence? And if it were meete that God should choose the people of Israel to deliuer them from the tyrannie of Pharao: let vs conclude, that by a more strong reason it was meete that when he shoulde deliuer vs from the bondage of the di­uell and from the bottomles pittes of hell: hee shoulde declare this vnto vs: that he had chosen and adopted vs. Wherfore let vs not onely take 50 holde of the death and passion which our Lorde Iesus Christ suffered for vs, and of his sauing of vs by his grace: but also let vs come to the meane degree, namely that the cause why wee bee made partakers of the saluation that Iesus Christ hath brought vs, is for that GOD hath adopted vs. And when did hee that? After hee had founde some vertue or some good forward­nesse [...]n vs? no: but before wee were borne, and before wee had done either good or badde, yea 60 eue [...] at such time as wee were alreadie vow­ed and giuen vp to endelesse destruction. [...]om. 9.11. [...]ph. 2.5. This is it which we haue to note in the first place.

Neuerthelesse it is not for nought that Mo­ses saieth also, that God brought out the people be­fore his face: as if hee shoulde say, hee was their guide. For had GOD reached out his hande to his people but for once, and thencefoorth haue let them alone: to what purpose had that beene? It is not ynough for a mother to helpe vp her young childe when hee is falne downe: for hee may fall a hundred thousande times, and in the ende breake his necke: but shee must holde him vp still. Euen so our Lorde decla­reth that it was not ynough for him to haue shewed himselfe to bee a deliuerer of his peo­ple for a day or two: but hee helde on still, and conueyed them before his face, as a man that hath his eye continually vppon his childe. To bee short, hee sheweth heere that his goodnesse abode with the people euen to the ende, so as hee helde on in helping and succoring them, and mainteined them throughout. And why? for else his bringing of them out of the lande of Egypt had beene in vaine.

And afterwarde hee addeth, To destroy peo­ple mightier and stronger than they, that their lande might bee giuen them to inherite. Hee sheweth that God ceased not to goe through with his fa­uour towardes the Iewes, till hee had perfor­med the promise that hee made to their fa­thers: that is to wit, of putting them in possessi­on of the lande of Chanaan as hee had promi­sed. But (as I haue saide alreadie) wee must compare our selues with the state of that people. And therefore let vs learne, that God not onely draweth vs out of the gulfe of hell, and out of the cursednesse wherein wee were borne, and which would holde vs alwayes locked vnder his wrath: but also holdeth on and continueth his goodnes towards vs, so as hee will not misse but haue his eye still vpon vs, to watch ouer vs vnto the end. And if our Lorde had not such a care to defende vs: in what taking were wee? Should not the di­uell snatch vs vp euerie minute of an houre? We see he trotteth vp and downe seeking euer to de­uour,1. Pet. 5.8. and hee hath meanes to doe it. And could we scape his pawes if we were not defēded from thē by y^e goodnes of our God? So then let vs vn­derstande, that God doth not onely beginne our saluation, and then let vs alone to shift for our selues: but that he goeth through with vs as long as we haue nede, and performeth the thing that he hath begunne. Thus doth he keepe vs alwayes in his sight: that is to say, hee neuer forgetteth vs, but considereth our necessities, to prouide for them and to remedie them in due season. Now if God haue his eyes so open to thinke vppon vs, that hee may succour vs at our neede: Let vs on our side also walke as before his face.Psal. 116 9. Esa. 29.15. & 40.27. And let vs marke that wee cannot hide our selues from him: and therefore seeing he yeeldeth vs such fauour and honour as to haue a care of vs: it is good reason that all our life should bee answera­ble thereunto. And so, Gods goodnesse ought so little to make vs negligent, that it shoulde rather spurre vs forward to repaire to him with an ear­nester minde. In deede a man shall see some dogges and swine that will defame this doctrine of Election. When it is tolde them that God knoweth which are his, and that he wil neuer suf­fer them to perish: very wel (say they), then wil I [Page 168] [...] [Page 169] [...] [Page 170] cease to doe well: and so they mocke at God and his doctrine, shewing indeede that they neuer wist what the worde Election or Choyce meaneth. But as for vs,Phil. 2.12. wee must take assurance by Gods grace, to liue warely and circumspectly: and good reason haue we to humble our selues, con­sidering that we were damned and forlorne, and our God hath deliuered vs, and moreouer shew­ed himselfe so bountifull towardes vs as to make vs heires of his kingdome,Eph. 2.5. Col. 2.13.14.15. Phil. 2.13. euen vs that were the 10 bondslaues of Satan. And on the otherside it standeth vs on hande to walke in feare, seeing wee can do nothing at all of our selues, further­forth than Gods grace vttereth it selfe in vs. A­gaine it behooueth vs to pray vnto him, foras­much as if he shoulde let vs alone from the one ende to the other, wheras we be now aduaunced vp aloft, we shoulde tumble into the pitte euerie minute of an houre. Therefore wee haue cause heere to call vpon our God, and to resort vnder 20 his protection. Furthermore seing it is said that hee guideth vs and keepeth watch for our wel­fare:Deut. 11.21. Ier. 16.17. it becommeth vs to bee the more wakened to walk as in his presence, knowing that he mar­keth, not onely all our doings,Act. 1.24. but also our affe­ctions and thoughts. Besides this, seeing that Moses knitteth here the deliuerance of the Isra­elits out of Egypt, with their possessing of the lande of Chanaan: Let vs marke well that God will haue all his benefits linked together which 30 he bestoweth vpon vs, vntil we be brought to the full perfection of our saluation. For it is not to be thought that God letteth vs alone when he hath once called vs vnto himselfe, so as we shoulde be in daunger of being left vp to the spoyle: but contrariwise let vs mark, that he will go through with the thing that he hath begunne, as S. Paul declareth in the first to the Philippians, where hee saieth y^t this his calling of vs,Phil. 1.5.6. importeth a warrantise that wee shall neuer bee left destitute 40 of his defence, vntill hee haue brought vs to e­uerlasting saluation. Thus yee see that the thing which we haue to beare in mind, is that as God is the beginner of our saluation, so is he the fini­sher thereof also.

And as touching Moseses interlacing of Gods destroying and driuing out of people that were stronger and mightier than they: it is true that God vsed an extraordinarie manner of dealing, in his roo­ting out of the Chananites and such other like as dwelt in the countrie which the Iewes posses­sed: but yet haue wee cause to thinke vppon the like at this day. For whither is it that wee ought to goe? whither doth our Lorde call vs? To the heauenly life frō whence euen the verie Angels are falne. For wee know that the diuels, which as nowe are not onely banished from the glorie of the heauenly kingdome, but also ap­pointed to horrible damnation, were sometime as the children of God, and helde the roome whereinto our Lorde calleth vs at this day. And nowe, are wee worthyer than the Angels which fell in that sort from aboue?Rom. 11. [...] 17. Eph. 2. [...] Moreouer, if wee come but to men: were not the Iewes as holy ly­nage? Sprang they not of the roote of Abra­ham? Yes: and what are we on our side? did the kingdome of heauen belong to vs? No: no more than to the wilde Canniballes. But yet those na­tural children and as it were lawful heires by y^e adoption of their fathers, are cast off and bani­shed from the saluation wherevnto God cal­leth vs at this time. They be driuen out, and we succeede as it were in an emptie place. Haue not wee cause then to magnifie the grade that God sheweth vs in these dayes? Doeth it not appeare that this text serueth not onely for the Iewes, but also ought rather to be applyed to our vse at this day? Then let vs vnderstande, that seeing God hath chosen vs to himselfe, wee ought in any wise to be wholy his, & to continue setled in the possession of his grace, howbeit not by wal­king in statelines & presumptiō, so as we should be proud of it: but by acknowledging with all lowlinesse, that wee hang wholly vppon the free goodnesse of our GOD. And let vs not cease to assure our selues that he will go through with the thing that hee hath begunne in vs, at leastwise if wee abide vnder the guiding of his hand, to suffer our selues to be ruled by him.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to rid vs of them by forgi­uing them for our Lord Iesus Christes sake: and therewithall to worke in such sort as wee may daily labour to renounce all our wicked lustes, and whatsoeuer else hindreth vs to serue him, and altogether to rule our selues according to his commaundements. And so let vs all say, Al­mightie God heauenly father, &c.

On Munday the xvj. of Iune. 1555. The xxix. Sermon which is the eleuenth vpon the fourth Chapter.

IT was shewed yesterday, that wee must assure our selues that God will continue his goodnesse towardes vs, and that when hee hath once begunne, wee must not doubt but hee will shewe himselfe a Sauiour vnto the ende. When wee haue founde him such a one, wee must walke on in the saide trust, that we may call vppon him all our life long: for else wee shoulde bee saued but for a day, and that were all one as if God had 20 neuer shewed himselfe to vs at all. Therefore our hope must extende to the time comming, and when God hath ridde vs from Satans tyran­nie wherein wee were to make vs inioy his heri­tage, we must holde on still as Moses saith here. True it is that God hath not brought vs out of Egypt,Hebr. 9.14. but hee hath deliuered vs from the bon­dage of the diuell and of death. And therefore let vs trust that he will leade vs to the place that he hath promised vs, that is to wit, to the immor­tall 30 life. But in the meane while we must consi­der to what ende he calleth vs, and to what end he bestoweth so manie giftes vppon vs:Lu. 1.74.75 namely to the ende that we should serue him all our life long.Eph. 1.4. And that is the thing which Moses addeth as nowe, and which was touched also as yester­day: namely that our trusting in God must not make vs ydle and slothfull, but rather the more inflame vs to loue and feare him.

Therefore he saith here, vnderstande thou this 40 day, and thinke well vpon it in thine heart, and beare it in rememberance, that there is none other God but the euerlasting, neither aboue nor beneath. The cheefe intent of Moses is to shewe, that Gods reaching of vs his hand vnto vs, it not to the ende that we shoulde haue no care to honour him: but rather that we should bend our selues wholly therunto, and that wee perceyuing howe hee hath hono­red vs so highly as to choose vs for his people, should shewe in verie deed by our seruing of him 50 as our God, that his so doing is not in vaine. That is y^e meaning of Moses. But yet therewith­all be doeth vs to vnderstande, that we shall ne­uer be able to yeelde God his due honour, vntill we knowe him. For if we imagine newe Gods of our owne heade, we disguise the liuing God,Ro. 1.23.25. and bereaue him of his chiefe honour. I say hee is disguised, when we attribute that thing to the creatures, which is peculiar to him alone, and it is al one as if we did make ydols, though we con­fesse 60 it not with our mouthes, as a great number do deale, which cā protest welynough that their intent is to haue no moe but the onely God, and yet notwithstanding faile not to robbe him of the thinges that are peculiar to his maiestie, dealing them to the creatures at their owne pleasure, as though it were some bootie. When GOD is so spoyled, it is all one as if men shoulde set vp ydoles in despyte of him. And so yee see wherefore Moses saieth, Nowe vn­derstande that the Lorde is God both aboue and be­neath, and that there is none other. Heere is the foundation where vppon wee must grounde Gods seruice: namely to knowe that hee can­not abide any companion, but that wee muste discerne him from all mens deuices and imagi­nations, to saye, This is the GOD that hath reueiled himselfe vnto vs. And Moses exhorteth the people to thinke vppon it that they might beare it in minde. For if wee haue not that care with vs, we shall wonder to see howe soone some wicked fancie will take place in our heade. If such as knowe the trueth doe not sticke to it, and walke warely and carefully, they shall soone let themselues runne at rouers. And why? For naturally wee bee inclyned to lea­sings, and thereto wee bee so wauering as is pittie to see.Psal. 116.11. & Rom. 3.4. Therefore it is not ynough for vs to haue knowen the true liuing God for a time: but wee must dayly thinke vppon the thing that is tolde vs, and wee must continually re­newe the rememberance of it. For otherwise wee shall bee at our wittes ende to see what su­perstition will steppe in our way. Then let vs marke well, that it is a continuall exercise for vs all our life long, to knowe which is our true GOD that hath mainifested himselfe vnto vs.

And nowe that Moses hath spoken so of knowledge: hee sheweth that our confessing with our mouth and our feeling also with our heart that there is but onely one GOD is no­thing woorth: vnlesse wee shewe by our deedes that wee take him for our father, our master, and him, to whome wee belong. And for the same cause hee saieth that he hath giuen vs his lawes, commaundementes, and statutes. So then, wee see that the knowing of God is not a deade and vneffectuall thing: but that it ought to preuaile with vs, so as wee may shewe that wee haue beene schooled by Gods worde, by keeping his lawes and commaundementes. The ende therefore whereunto God hath cho­sen vs of his owne free goodnesse, and the ende whereunto hee mainteyneth vs,Luk. 1.74.75 and continu­eth his grace towards vs is this:Rom. 14.8. that we shoulde glorifie him not onely with our mouthes, but also with our whole life. But heere is yet one worde more to be noted: which is, that Moses addeth, that he setteth before Gods people, his laws & comman­dements: wherin he bereueth them of al excuse of ignorance. As if he should say, ye cannot alledge y^t yee know not how to serue God: for I do shew [Page 172] you his will, and therfore striue not against him. So then after as our Lord granteth vs the grace to be taught purely by his word, let vs mark that we be the more bound vnto him, and the lesse to bee excused, so as it is not for vs to vse any shif­ting For wherof is it long that we yeeld him not his due praise, and that wee liue not as we ought to do, seing he teacheth vs what to do, and shew­eth how we ought to liue? Wherfore let vs labor to make the doctrine powerfull which is dayly 10 preached vnto vs, assuring our selues that the preaching thereof is to the end that God should be the better honored among vs. This is the ef­fect of that which is set downe here.

Now it is set down consequently, that before they passed Iordan, Moses did seuer out three Cities in the land that had ben conquered from the Amorrhits, (as we haue seene heretofore) & from their neigh­bours, as the land of Basan: and those three Cities, were appointed for such to flie vnto as had slaine any bodie 20 through vnaduisednes. This Law is declared more fully in other places:Num. 35.15 22. and thence must wee fetch the exposition of this present text. God had said and ordeyned,Deut. 19.4. that if a man bearing no hatred to another man, did slea him vnaduisedly, that is to say by chaunce medly (as they term it) with­out pretensed purpose: hee shoulde not be puni­shed. For why? the manslaughters that are pu­nishable must either be wilful, or else proceed of reuenge, or of spyte, or of lying in wait which is 30 worst, & greatest fault of al. But if a man seing no bodie did shoot an arrow & hit a man, & the man dyed: this manslaughter was not punishable as a felonie. Neuerthelesse God woulde not haue it simplie pardoned: and that was for two causes. The one was to the ende that men shoulde in a­ny wise mislike of any murder and the shedding of mans bloude: and the other was, that the kins­folke of the partie that was slaine shoulde not be prouoked to reuenge: And therefore God had 40 ordeyned that hee which had giuen the stroke shoulde get himselfe out of the way, and keepe himselfe as a prisoner till the death of the high Priest: And then had hee as it were a Iubilee, so that when there was once a newe high Priest, then the partie that had so fled to the place ap­pointed, whether it were at the ende of tenne, twentie, or thirtie yeeres, might returne to his owne house if he listed: but vntil that time, it be­houed him to be as a banished man. That is 50 the thing which is spoken of here as nowe. Mo­ses rehearseth not the Law as it was giuen of God & as it is set down in the booke of numbers: but yet in reporting the storie,Num. 35.15 therewithall hee giueth an incling of the foresaide lawe and ordi­nance as we haue saide. Nowe for the better vnderstanding hereof, we must first marke the thing that I touched afore: that is to wit, that God abhorreth murther, insomuch that al­though he punish not vnaduised manslaughters 60 rigorously: yet he chastiseth them: wherby hee sheweth that he mislyketh of bludshed. This is a thing well worthy to bee noted. For first wee see thereby, how greatly God loueth vs: & he shew­eth the cause thereof in the ninth of Genesis,Gen. 9.6. to be for that we be created after his image. Hee saieth that the sleaing of a man is the doing of wrong to himselfe. Yee see then that God bea­reth vs such loue, that he taketh himselfe to bee wounded and misused in our persons, because he hath made vs after his owne image. And that ought to bee a warrant of his great goodnes and louing kindnesse towards vs, to make vs to trust wholy vnto him & to honor him. And so ye see whereat we ought to beginne, when it is tolde vs that God hateth murther and cannot abide it: and therefore that when a man hath slaine his neighbour wilfully, that is to say, either through malice, or in quareling, or for reuenge, or by lay­ing waite for him: hee is so detested of God that he is not worthy to liue in the worlde. And in good sooth wee see the same by another Lawe, where god curseth whole countries for suffering of murders.Numb. [...] & 35.33. For it is saide there, that if a deade bodie bee founde, search must bee made with all diligence, to finde out the murtherer. Why so? To the intent (saieth hee) that the lande bee not defiled therewith. Wee see here­by that if Magistrates and Iudges shut their eyes and make no reckoning to punish a murder: it is as a cōmon defiling, which prouoketh Gods vengeance vpon the whole land. And therefore it standeth them on hande to consider that God setteth great store by mens liues. Againe if the dooer of the wicked deede bee not founde: let the Iudges (saieth hee) make solemne prote­station, in this wise: We haue inquired diligent­ly whence this murther shoulde proceede, but wee cannot finde the dooer thereof, and there­fore are wee cleare and guiltlesse of it before God. And moreouer Gods will was that they shoulde offer sacrifice for the same. Nowe then wee see howe lothsome wilfull murthers are be­fore GOD. I call them all wilfull murthers which are committed through trecherie or in rage, or howsoeuer else it bee where there was any enmitie or variance afore. Yea & although it be lawfull for men to kill their enemies in the warres that are good and holie:2. Chron. [...] 8. and [...] yet doeth the Scripture vse a manner of speech to shewe vs that GOD hath alwayes misliked of murthe­ring. For there it is saide of a valiaunt man, howbeit without blaming of him, that hee defi­led his handes. Is it so? Nay rather it is worthie of praise that a stoute fellowe being inured to the warres, shoulde goe through with his due­tie. For if hee offer no man any wrong, but behaue himselfe valiantly when hee commeth to the incounter, doeth that deserue blame? No: but as I saide afore, Gods meaning is to shewe vs, that wee ought to tender our neigh­bours liues in such sort, as not to wishe their death, nor to further the same, vnlesse wee in­tende to violate his image. That is the thing in effect, which is heere set out vnto vs. Nowe then if God doe so abhorre the manslaughters that are committed when men assaile vs, so as we seeme to haue iust cause to defend our selues: I pray you what is to be said to it whē men fall to quareling with their neighbours, & will needes shed bloud of set purpose? What meaneth this? Suppose we y^t Gods curse is not doubled vpō the [Page 173] land, when such crimes are borne withall and maintained? It is said that if a murther bee let passe, and the doer of it scapes vnknowen, Gods wrath is thereby prouoked: and if the murthe­rer be knowen, then is it a more heynous crime to let him scape vnpunished. But if a theefe lye in waite for a mā that mistrusteth no such thing, and setteth vppon him: is it not a plaine spiting of God, if that bee suffered? And if it be not any one man that is assaulted, but there are such o­uer 10 lustie mates as will say, let vs kill and slea, & when they haue their swordes out, they care not against how many they drawe, but make a com­mon hauocke, and such slaughter as all is on a gore bloud: are not the folkes that stirre vp such broyles, worse than the theeues and robbers in the woods? Men wil at leastwise mistrust theeues in a forest: but [who woulde thinke] that where there should be ciuill order, where Lawes [ought to] raigne, where there is a seate of Iustice: there 20 men whould fill all things with bloud, and violate so many images of God as come in their way, & that the same should be suffered? I pray you is it not a bewraying that wee bee loth that GOD shoulde raigne among vs, or haue vs vnder his protection? Yes. Therefore let vs marke well what is said here concerning wilfull murthers, how there is no pardon for them, but God will haue them rooted out of the worlde and execu­ted by Iustice, which haue violated his image.30 And why? To the intent wee shoulde alwayes beare in minde the thing that I spake of before, that is to wit, how greatly he loueth vs, and that forasmuch as he hath adopted vs to be his chil­dren, he will haue a continuall care of vs, and keepe vs as charely as the Apple of his eye, as he speaketh by his Prophet Zacharie.Zach. 2.8. Now if it bee so that wee desire God (as the holy Ghost teacheth vs) to keepe vs as the Apple of his eye, that is to say, as the tenderest and delicatest part 40 of him: I pray you ought not we to gather ther­by, that seeing he loueth vs, he will haue vs also to loue one another, yea euen with more than brotherly loue? Yes: and therefore let vs learne to abstaine from all wrong and outrage. More­ouer whensoeuer any murther is committed, or whensoeuer any folke are so wicked and cruel as to goe about to shed mans bloud: let vs make account of them, not onely as enemies to men, but also as deadly enemies to God, for as much 50 as he sheweth himselfe to bee their aduersarie, and telleth vs that he taketh it as an assaulting of him in his owne person, and in his owne Ma­iestie. That is the thing which wee haue to marke.

And herewithall wee must passe yet further. For wee knowe how S. Iohn saieth, that whoso­euer hateth his neighbor in his hart,1. Iohn 3.15 is a murthe­rer before God. True it is y^t wee must in any wise keepe our handes cleane from all iniurie and 60 outrage: but yet must our heart also be pure and cleane before God. If it bee not so: we shall bee blamed, not for drawing of our swordes, but for desiring to ouerthrowe our neighbour, and for labouring, so much as was in vs, to bring it to passe by ouerthwart meanes. Albeit that men can not blame vs; yet doeth God condemne vs for murtherers, yea though our hatred were so secret as wee neuer made countenance of it. For whereas S. Iohn saieth, he that hateth his brother in his heart: it is al one as if he saide, although the hatred appeare not, nor men can beare witnesse of it: yet are wee faultie, if our heart be infected with any rancour, or enmitie. Sith it is so, let vs beare well in minde, that our Lordes intent is to perswade vs to brotherly loue among our selues, and to agree togither, indeuouring to helpe one another. For all mankinde is knit togither as it were into one bodie. And therfore let vs learn to abhorre all murther, as well which is committed against other folkes, as which is meant against our selues. Howbeit let vs learne to hate (that is to say to condemne) cōtinually all murder, with­out saying little or much in excuse of it: in so much that although wee were guiltie of it, yet wee should iudge against our selues if wee would iudge rightly. Will wee then condemne mur­ther in another man? Let vs condemne hatred in our selues, by abstaining from all malice and reuengement, that our heartes may be rid of it. If we deale with such vprightnesse, then wil God dwell with vs and make vs to prosper.

But yet for al this, it is saide that the man­slaughters which are not committed through malice, nor in rage, nor by quarelling, shall bee pardoned, and not without cause. For as I tolde you, the crimes that are punishable, must bee committed with a will and intent. Then if one shoote, and meaning to leuell at his marke doe hit a man by the way, he is not punishable: for euen the Lawes of man haue ordained so, and there is an example of it set downe in another place of this booke,Deut. 19.5. where it is said that if a man bee cropping of a tree, and his Ax fall downe vp­on one that is vnder the tree, he shall not bee guiltie of the falling of his Ax vppon the head of him whom he perceiued not. And why? For it was God that did it (saieth the text,) whereas we say it was by chaunce or fortune: Bicause wee cannot conceiue that things happen otherwise than by chaunce. Ye see here howe it is saide to bee Gods doing: that is to say, it was the will of God who gouerneth all things by his secret pro­uidence, that such a one should bee taken out of the worlde. Yet notwithstanding, he that gaue the stripe vnawares, ought not to be punished as if he had killed one in anger and in a fray. Thus wee see heere what manslaughters are pardo­nable.

Howbeit, there are two thinges to bee noted therewithall: the one is, that inquisition must be made of it: and the other is, that although such a one bee not to bee taken as a felon, yet doeth God separate him from other men, & will haue him to bee as a prisoner for a time, to the intent he should be an example to others to shun mur­der the more, seeing that y^e manslaughter which was cōmitted vnwillingly is punished after that fashion. As touching inquisition and making of search, it is a notable point. For we see how men are abused with the thinges that are done in fa­uour of offenders: in so much that if any thing [Page 174] be alledged that may moue to pitie, and a coun­tenance bee set vppon the matter that the of­fender is verie sorie: men must shut their eyes at him, and say, alas, what should a man do? And this is done dayly, and woulde God that exam­ples therof were not so common. Iustice is com­monly abused: in so much that if there bee any cause or reason to be shewed that some mā may happen not to bee so faultie as he is accused to be: the same shall bee wrested to another mans 10 defence, which is not worthy to haue any fauour at all. And why is that? For want of examinati­on. And by that meane wicked men are styll maintained. For were there diligent examinati­on made, and things sifted to the bottome: men might soone discerne betweene them that are faultie, and them that are faultlesse. But what? men are contented to shutte their eyes, and al­though they cannot but see, yet will they make countenance as though they knewe it not. And 20 so are the wicked discharged. The matters lye open to the worlde▪ they may bee pointed out with ones finger, the euidence is too too ap­parant: and yet nothing can bee knowen. And why? Bicause men list not. O ye purblinde folkes which bleare your eyes in such sort, yee shall be driuen in the ende, to knowe what place yee hold, & that he which ordeined you to be iudges, seeth for you, yea and that he seeth clearely, and writeth y^e things in his Registers which you for­get 30 and wilfully ouerslip, and he will put you in rememberaunce of them to your cost. For when so heynous offences are committed, our Lorde will not haue them let slip vnder colour of sim­plicitie or pretence of ignorance: but he wil haue them sifted out, and information given of them, & the truth tried by all meanes possible, so as mē may not say, where are we nowe? What is to bee done? And when it commeth to iudgement, he wil haue y^e matter laid forth & handled plainely,40 so as the truth of it may be knowen: and after al this diligence vsed, he will haue sentence giuen according to y^t which is knowen. That is the first point: namely that wee suffer not faultes and crimes to slip for want of due inquisition and ex­amination how the case standeth.

There is a second point which I haue touched alreadie: and that is, y^t God would there should bee some correction for such as commit man­slaughter vnawares. And thereby he sheweth (as 50 I said afore) that he loueth mankinde dearely: in so much that if wee offend that way, although it be not of malice, but by chaunce (as they say,) & in such wise as the lawe which he hath ordained, meaneth, & although we ment not so to do: yet neuerthelesse we must feele by experience & see with our eyes, howe deare mans life is vnto him. This is another thing which wee haue to marke vpon this place.

And herewithall let vs marke also, y^t God in­tended 60 to preuent y^e daungers, (as we haue said) y^t the kinsfolk might not be prouoked: for we bee too much subiect to our passions, & therefore he purposed to cut of occasions & obiectes as they terme them. In deede it is a wicked imperfectiō in me, & it is a vice worthie to bee condemned, when I hate one y^t hath slaine my brother or my neighbour vnwillingly, or when I beare him any grudge. And why? For the poore mā is not blame worthy, bicause God acquitteth him, & there is no fault in him. And yet for all that, I can not finde in my heart to looke vppon him: but if he come towards, my heart riseth against him, & I am mooued at him. Therefore am I to blame. Neuerthelesse GOD seeing our frailtie, hath vouchsafed to beare with vs in y^t behalfe, & hath not left vs without a remedie for it. Now wee are warned thereby, to eschew the occasions of al e­uill to the vttermost of our power: & if God on his part haue vouchsafed to deliuer vs from such temptations, do not they ouerthrow themselues wilfully, which thrust thēselues into them? Sure this lesson is verie profitable, & extendeth verie farre. For we see how a great nōber sticke not to fling out at randō & to offēd God. And wherby? Through rashnes. To their owne seeming they be able to resist whatsoeuer cōmeth in their way: & thereupon they step forth boldly and without discretion, & they maruaile greatly y^t God shold disappoint their ouerlustinesse, so as they neede not any thing else to make them to stumble, yea and to tumble into some grosse fault. Seeing then that we be ouer hardy in hazarding our selues a­gainst a nomber of temptations: let vs learne y^t God by giuing vs such a lawe, doth warne vs ge­nerally to walke in feare. It is true y^t if God call mee to any thing, all the daungers in the worlde must not hold me back nor stoppe me. For why? God calleth mee, and he will shield mee. But if I of mine owne foolish rashnesse will needes ad­uenture vppon a thing that God commaundeth mee not: if it fall out to my harme, what is the cause thereof but the ouerweening & presump­tuousnes wherewith I was puffed vp? For I con­sidered not mine owne frailtie, that I should haue humbled my selfe before God to haue walked in his feare. Then let vs marke well, that wee must not cast our selues ouer boldly in daunger, and promise our selues this and that as we see a nom­ber doe, which say, as for mee, I can well serue God: Although other men misbehaue them­selues, yet may I liue vertuously euen among the wicked. It is true: but art thou sure y^t thou doest it? No: but this lustie gallant that speaketh thus stoutly, intermingleth himselfe with the wicked and with their abhominations. If he heare Gods name blasphemed and outrageously misused a hundred thousand times, he winketh at it and vaileth his bonnet: if he see any loosenesse and vnhonest pranckes hee intermedleth himselfe with them: and if he happen not to giue his full consent to them, yet he withstandeth them not. Thus ye see how that vnder the colour of har­dinesse mē cast themselues into daungers which they ought to shunne, considering that God war­neth them of them after that sort.

And herewithal Moses here setteth down the inquisition that was to bee made, that is to say, Whether there were any hatred at that present time or before. Wherein he sheweth, y^t it is not ynough to heare a mans confession, and his protestation y^t he did it not vpon any malice, wee must not stay [Page 175] there. For if the offenders may bee beleeued: there shall neuer be anie hanged, they will well ynough cleare themselues, and it is a common rule among them: but the iudge must be of wise­dom to bowlt out things, & to seeke out the truth some where else than at the mouth of the offen­der. True it is that the confession of offenders ought to be takē, but if a mā should tarie til they vtter things of their owne accord, & condemne themselues: it were too great a mockerie. Ther­fore 10 they must be straitened and constrained to say the truth, and triall must bee made by other meanes, that men may be assured and vtterly out of doubt of it. And euen verie nature it selfe she­weth it vs, though there were no lawe written by Moses. Thus ye see what we haue to remember vpon this place.

Whereas it is said that inquisition must bee made [whether there were any malice borne] to day or yester­day or of any time afore: it is a manner of speache 20 that is rife in the Hebrew tongue, whereby is meant whether any hatred or rancour were per­ceiued to haue bin betwixt them at any time be­fore. And why? For it is to bee presumed y^t where there is any hatred, the partie goeth to worke w^t malice. And contrariwise, if it bee found: y^t there was no quarell, no ill will, no hatred, no rancour: can it bee saide that the manslaughter was com­mitted of malice and set purpose? No. And here­by we be put in minde, that the life and conuer­sation 30 of a man ought to direct and leade vs to the finding out of the matter. True it is that we ought alwais to iudge of matters without respect of persons, and we must euer haue an eye to the deede & to the desert of the case as they terme it: but that is for the time comming. I meane not that diffinitiue sentence shoulde bee giuen according to that which hath bene knowen by a man aforetimes: but howe shoulde men deale to come to the trueth of things done? Let them 40 consider what manner a one the man hath bin. I see that one is a despiser of GOD, I see a lewde vnthrifte that hath neither faith nor ho­nestie in him, I see a drunkarde that is full of fu­rie and passeth no more to murder a man than to cutte the throate of a Capon or a Henne: I see this: also I see he is a quareller, and is euer working of some mischiefe or other, yea I see and can point one with my finger that seeketh to bring all goodnesse to decay and to put al things 50 out of order: I see al this: now I pray you is not this a good inducement to leade mee to the trueth of the matter, by comparing the faulte that hee shall haue committed, with his former life? As for example, a man is founde at some murder, or apprehended for some other mis­deede that he is charged with: and bicause there is not sufficient witnesse, he will denie that hee knowes any thing of it: notwithstanding, by the markes that God sheweth mee of him, I see his 60 whole lyfe is as an euidence against him. If I were to take information of the whole matter, and had a doosen witnesses that coulde say vnto mee, this is the murtherer: I coulde not more clearly perceiue the murther, than by beholding that the partie is a rank naughtipacke, a despiser of God, such a one as hath neither faith nor ho­nestie, a cutthrote and robber, of a spitefull sto­macke, and ful of poison, so as he is vtterly out of all square. I pray you is it meete I should be blin­ded still when I see such proofes? Now then let vs marke well that whereas Moses speakes here of the time past: it is to shew vs that God wil helpe vs to the knowledge of matters and of the truth of them, so wee on our side shut not the gate, nor quenche not the light when it is offered vs. Loe what wee haue to beare in minde.

And on the other part let vs marke also, that if wee haue knowen a man to be of a good con­science, and seene none other signes in him but of the feare of GOD, of honestie, and of vpright dealing: wee must not lightly take vp­pon vs to charge him with any cryme. For to what purpose shoulde it serue such as haue ly­ued as becommeth them, to haue giuen good example all their lyfe long: if euerie ill repor [...] shoulde bee admitted against them at the first dashe, so as they should be condemned without further inquirie? So then let vs marke, that God meant here to restraine vs from iudging vnad­uisedly, and from thinking amisse on such as haue liued aright.

Nowe for the sūme and conclusion of all, here is the promise that Moses maketh: that is to wit, That the people shall prosper in the lande that is giuen them to inherite, and that God will blesse them for euer, and them also that come of their children. And this doctrine is verie ryfe: namely that if wee serue GOD he will blesse vs, as though our seruice were recompensed. But yet wee must not imagine hereupon as the Papistes doe, that wee deserue any thing at all at Gods hand, & that he yeeldeth vs like for like, as though he were boūd thereunto or as though there were some hire or wages due to vs: we must not enter into such do­tages: but we must cōsider y^t the cause why God promiseth reward to such as serue him, is to har­ten thē by doing thē to vnderstand y^t it is not lost labor to serue God. By y^t means then God inten­deth to incourage vs to serue him and to do wel: and not to make vs proude or to put vs in beliefe that wee deserue aught. Then let vs marke, that wheras God promiseth vs reward: it is for that hee had earst giuen vs the grace to serue him. Whereof commeth it that wee liue as becom­meth vs? Commeth it of our owne freewill? Commeth it of our owne selfmoouing? No: but of Gods gouerning of vs by his holy spirit. Now then, although it were a recompence: yet ought not the same to bee attributed vnto vs:1. Cor. 15.10 but ra­ther to y^e grace that God hath put into vs, which grace he crowneth.

But there is yet one point more: which is, that although God blesse vs and make vs to prosper: yet haue not wee serued him as we ought to do, for all that: but he should alwayes rather finde somewhat wherefore to punish vs, if he listed to vse rigour towardes vs. Therefore let vs not thinke that euer we haue so discharged our due­tie, as that God should in any thing be bound to­wards vs. But forasmuch as he beareth with vs, and imputeth not our sinnes and offences to vs, [Page 176] but winketh at them & taketh all in good worth as at his childrens handes: therefore doeth he vouchsafe to reward our workes. And so wee see that all such as attribute any deserte to them­selues, are surely besot [...]ed with fond selfweening, & must be fain to mislike of themselues, & not to make any account of their owne wretchednesse. And soothly if we wist what our workes are, wee should alwayes haue cause to sigh, and to craue pardon at Gods hand: and that will make our 10 workes to be accepted at his hand, notwithstan­ding they bee vnperfect. And why? Bicause he beareth with vs as with his children. And so he yeeldeth vs, not that which he oweth vs, nor that which we haue deserued: but that which it plea­seth him to giue vs of his meere liberalitie. Ne­uerthelesse he giueth such recompence to our workes, to the intent wee should be the willinger to serue him, and vnderstand that our seruing of him shall not bee in vaine: but that we must im­ploy 20 our selues for him as for our maister and prince, and giue our selues wholly to his seruice, though it bee not with such perfection as were requisite.

Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faults, praying him to make vs feele them more and more, that being humbled we may bee dra­wen to true repentance, and therewithall knowe to what ende wee are chosen to bee his people, namely to the ende wee should worship him as our King and obey his lawes, not onely in out­ward deedes, but also with true and heartie affe­ction: and liue in such wise vnder him, as we may moreouer bee linked to our neighbours with brotherly loue, and by that meanes bee assured more and more that his adopting of vs to bee his children is not in vaine. 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 Fryday the vij. of Iune. 1555. The xxx. Sermon, which is the twelfth vpon the fourth Chapter, and the first vpon the fifth Chapter.

On Wednesday the xij. of Iune. 1555. The xxxj. Sermon, which is the second vpon the fifth Chapter.

WE haue seene heretofore howe Moses tooke great payne to make the people perceiue the maiestie that is in Gods word, that they might receiue it with all reuerēce. For although men protest enough that they be willing to serue God: (for euen nature driueth them thereunto:) yet can they not submit themselues to his word,40 notwithstanding that that is the true proofe whereby to knowe whether wee bee subiect to GOD or no. But therein appeareth the re­belliousnesse of the worlde. For albeit that they graunt that Gods word is to bee receiued with­out gainesaying: yet shall yee skarsly finde one among a hundred, that humbleth himselfe in good earnest, to yeelde it the authoritie which it ought to haue. And why is that? Because wee conceiue not the maiestie of GOD which 50 is vttered there.

Yee see then that it is not for naught that Moses hath tolde vs so often heretofore, that Gods worde ought to beare such a maiestie towardes vs, as all creatures ought to quake at it. And now againe hee addeth another con­firmation of the same matter, saying, that God talked with the people face to face in the mount, out of the middest of the fire. As if hee shoulde say, yee haue now no cause at all to doubt, whether 60 the doctrine that I deliuer vnto you bee of God or of men. For it is warranted enough and more than enough: God hath declared himselfe to you by visible and apparant signes, so as yee cannot but knowe that it is hee which spake to you. Now wee see Moseses meaning.

But before wee goe any further, here a que­stion might be put, how it may bee sayd that God spake face to face, seeing that men cannot comprehend his infinite glorie: and with what eye can wee beholde Gods substance? Wee be so weakesighted, that if God should cast but one little bcame of his brightnesse vppon vs, by and by wee should bee altogether daseled and con­founded. Agayne, wee knowe how it is sayde that wee cannot beholde God face to face, vn­till wee bee renewed, which shall not bee till the last day.1 Cor. 13. [...] For as now (sayth Saint Paule) wee see but as in a glasse, and in parte, and dark­ly.

Moreouer hee sayth in another place, that as now the Gospell representeth Gods maiestie in such wise vnto vs,2 Cor. 3. [...] 18. as wee may see him there: but the lawe was darke, and there hung a veile before it, which hindered the fathers frō know­ing God in such sorte and so familiarly as wee doe nowadayes. But all this agreeth very wel. For if the Lawe bee compared with the Gospel: it is certeine that the thing shall bee founde to bee true, which Saint Paul speaketh heere. For God declared not himselfe so familiarly at that time, as hee doth to vs by meanes of our Lorde Iesus Christ, who is his liuely image. There­fore at this day the greate treasures of Gods wisedome are layde foorth,Colos. [...] Heb. 1. [...] Col. [...] Eph. 1.5 [...] 1. Thess [...] so as GOD cal­leth vs to the kingdome of heauen, and sheweth that hee taketh vs for his children and heires: it was not so in the time of the Lawe. Againe, al­though wee haue so great & familiar knowledge nowadayes: yet doth y^e thing stand alwayes true which I sayd y^t is to wit, y^t we see but in part. And [Page 183] why so? For wee be not yet made partakers of Gods glory, and therefore wee cannot come neere him, but hee must be faine to reueile him­selfe to vs according to our rudenesse and infir­mitie. And albeit that God haue appeared to men euen from the beginning of the worlde: yet hath hee not shewed himselfe as hee is in deede, but according as men might be able to abide it. Therefore wee must alwayes come to this poynt, that God neither was knowen of 10 the fathers, nor appeareth to vs at this day in his substance: but applyeth himselfe to vs, inso­much as hee is faine to stoope to make vs per­ceiue his presence according to our abilitie.

Neuerthelesse it is not for naught that Mo­ses sayth here, that God spake face to face. For hee meaneth that the people had not some gli­mering or gesse onely, so as they might doubt or onely conceiue some opinion of him, but that they had an infallible warrant, so as they might 20 conclude thus: here is our GOD, who hath so communicated himselfe vnto vs, as our faith ought not to be any more vncertaine, neither ought the doctrine that is set foorth to vs in his name, to be any more debated in way of dispu­tation, As whether it bee meete to bee receiued or no. And why? For God hath giuen vs a sure marke▪ which cannot deceiue vs, nor leaue vs in doubt that it proceeded not from him. Thus wee see nowe the meaning of Moses.30

Hereupon wee haue a good lesson to gather: which is, that if GOD vtter not himselfe in such stately maner as our lyking could afoorde: wee must assure our selues that his so dooing is for our profite and welfare. For if wee consider our owne infirmitie, it will pull downe our ouer­lustinesse whereto our nature prouoketh vs con­tinually. For wee woulde bee inquiring of Gods secretes without ende or measure. And why? Because wee feele not our own vnabilitie. Wher­fore 40 let vs magnify the goodnesse of our GOD for that it pleaseth him to haue regard of vs and of our rudenesse, and to hide his glory from vs least wee shoulde be ouerwhelmed by it. For as I sayd afore, wee coulde not abide it, being so fraile as wee bee. And herewithall let vs vn­derstande, that there is no excuse for vs, if wee yeelde not GOD his due honor when hee shall haue giuen vs any euident token of his pre­sence.50

Therefore let vs not looke that God should come to vs in his inestimable glorie, that the heauens should cleaue a sunder, and that all the Angels of paradise should appeare to vs: But when our Lord sheweth vs that it is hee that speaketh, let that suffise vs, and let vs humble our selues out of hand. For if wee will needes bee slothfull in that case: it shall bee cast in our teeth that wee turned our backs vpon him when hee shewed vs his face. In deede it is sayd 60 vnto vs in another place, that men cannot be­holde Gods face without perishing. Insomuch that although hee shewed himselfe in such wise to Moses as is spoken of in Numery,Num. 33.11 20.23. so that he was familiar with him as with his friend: yet is it sayd that hee sawe no more of him but onely his backe partes. But that is to shewe vs alwayes that wee must not presume to preace vnto GOD, so long as wee beare this fleshe a­bout vs: we must not think to attain so high. For if the very Angels of heauen vnder the shape of Seraphins,Esa. 6.2. doe hide themselues when GOD sheweth himselfe: what shall wee doe, which doe but creepe heere on earth? But howsoe­uer the case stand, yet will God condemne vs for our vnthankefulnesse, if we haue no list to be­hold his face, and that the tokens of his presence which hee sheweth vs doe not suffise vs. Aboue all thinges let vs beare this in minde, namely that the case concerneth our submitting of our selues as well to the lawe as to the Gospell. For it is there chiefly that God will be knowen of men to the ende they should worship him, simply re­ceiuing whatsoeuer commeth out of his mouth. Whereunto then shall wee apply his saying of Moses? To this ende verily that whensoeuer the scripture is set afore vs, so as it is either preched or expounded vnto vs, or wee our selues reade it: this preface must serue to humble vs, that we may exalt God with all reuerence, and not ad­uenture to reply against his worde, but trem­ble at it, as is sayde in the prophet Esay.Esa. 66.2.5. For all that euer is conteined in the holy scripture, is so throughly warranted vnto vs, as it may well be sayd that GOD hath talked with men, yea and euen shewed himselfe to them after a visible manner.

Nowe hereunto Moses addeth, that he him­selfe had bin as a mediator betweene God and men, be­cause the people were afraide and durst not goe vp into the mountaine. Whereby Moses doth vs to wit, that the deliuering foorth of the lawe by a mor­tall man, ought not to diminishe the authoritie thereof. And why? Because the infirmitie of the people required it: that was their fault. And it is a text well worthie to bee marked. For wee doe alwayes seeke startingholes, that wee might despise Gods worde. In deede wee will not pretend it openly: but yet are all of vs so lewdely disposed, that wee thinke our selues well at ease if wee can finde any color to say, Tush I knowe not whether this bee Gods word or no, I cannot tell whether it speake to me or no, I wote not what condition is annexed to it. Thus wee see how the worlde striueth continu­ally to exempt themselues from the obedience of Gods worde: and it is a very common excuse to say, yea, it is true that GOD ought to be o­beyed, but yet for all that, they that preach are but men lyke our selues: and must their doctrine bee hearkened to, as though they were men that came from heauen? Many men beare themselues in hand that this shoulde goe for payment, notwithstanding that they be rebels against GOD, or rather that they passe not at all to submitte themselues to him and to his worde.

But wee haue an aunswere heere, where­with to cut off the occasion of all this: which is, that whereas GOD sendeth his worde by the hand of men, hee doeth it in respect of mens de­fault and infirmitie. Neuerthelesse hee ceaseth [Page 184] not to giue vs some marke of his glory, where­by his word is sufficiently knowen to be heauen­ly: insomuch that if the matter bee duely scan­ned, it appeareth that God hath warranted it throughly. So then, it is not onely for the aun­cient fathers, that Moses spake: but this war­ning is directed to vs also: that is to wit, that al­though men bee appointed as messengers to preach Gods worde to vs, yet ought not that to diminishe the maiestie thereof any whit at all.10 And in deede wee doe misconsider our owne frailetie, when wee desire that God shoulde worke miracles dayly: nay verily wee can­not tell what is meete for vs. For as touching miracles, there haue bin enowe wrought alrea­dy for the warranting of the trueth as well of the Lawe as of the Gospel, that wee might bee ful­ly certifyed of them. Yet notwithstanding it is expedient for vs at this day, that God shoulde send vs men like our selues, with commission from 20 him to teach vs in his name and in his stead, as one that allureth vs to him with all gentlenesse and courtesie. Thinke we that wee were able to abide his presence, if hee shoulde come to vs in such sort as hee is in deede? Alas no: there were no shift for vs but wee should bee all con­sumed. If God should speake in his strength: wee knowe how it is sayd that it would make the very rockes and mountaines to melt: and could we that are as feeble as any thing may bee,Psal. 97.5. Esa. 64.1.3. Mich. 1.4. bee 30 able to outstand such force, that it should not thunder downe vpon vs and destroy vs? There­fore let vs marke well that when God ordeined that his word should bee preached vnto vs, and that we should haue it in writing, therein he ap­plyed himselfe to our weakenesse, dealing with vs as if himself were a mortal man, to the intent we should not be afraide to come vnto him, but be drawen to him with all gentlenesse. Againe, how highly doth hee honor vs, in that it plea­seth 40 him to choose men of no reputation among vs, to represent his person and to speake to vs in his name? For what could hee giue more to the Angels of heauen? Coulde hee giue them a more honorable charge or office? Seeing then that hee vouchsafeth to set men in so noble and excellent a roome, as to beare abroad his word: thererein hee sheweth how great his goodnesse is towardes vs, namely that it is more than fa­therly.50

And on the otherside, hee tryeth our humi­litie. For if hee thundered from heauen, if he appeared visibly vnto vs, if the Angels came downe vnto vs: it were no maruell though men beleeued his worde. But when both great and small imbrace the order that hee hath set in his Church, that is to wit, when they obey his worde that is preached vnto them: that is a good tryall of our faith. Neuerthelesse, let vs still come backe to this, that God hath shewed 60 himselfe sufficiently to men, so as wee haue no cause to doubt of his worde, or to stande scan­ning from whence it came. For wee bee sure enough of his will, if wee bee not wilfull in re­fusing the signes that hee hath giuen vs. Thus yee see what wee haue to gather vppon this sen­tence of Moses, where hee saith that the peo­ple durst not goe vp into the mount, by reason of the feare which they had conceiued. And al­though wee in these dayes woulde not refuse that God should speake vnto vs: yet if all thinges bee wel considered, it would not bee for our pro­fite. And therfore let vs vnderstand, that Gods vsing of mens seruice in that wise, ought not to diminishe the certeintie of our faith.

It is sayd consequently, that God taught the people, saying: I am the Euerlasting, thy GOD which brought thee out of the lande of Egypt. Thou shalt not haue any other God in my sight. Here to keep the people of Israel in awe, GOD telleth them that the knowledge which they haue of him, ought to keepe them aloofe from all superstiti­ons. For it was not to bee marueiled at, that the heathenfolke had idols, and went wandering after their owne errors and fancies. Wee must vnderstand that it is mans propertie of him­selfe, to doe so. It is pitie to see howe much wee be inclined to vanitie. We neede not to goe to schoole to learne to bee deceiued: for euery of vs is clearke greate enough in that case. To bee shorte, wee goe alwayes fore­warde to euill, yea euen vnder colour of good: insomuch that in stead of seruing GOD, there is nothing in vs but corruption and idolatrie. Therefore the Heathen had their diuersities of superstitions: for euery man might forge what hee would of his own braine,) and in the meane while the liuing GOD was let alone of all men. And why? For hee was not so gratious to the whole worlde, as to shewe himsel [...]e to all men. And so, men became brutishe, but that was for want of teaching. Neuerthelesse, that excused them not: for they bee still guiltie before GOD. Moreouer, the fountaine from whence idola­trie springes, is the vnthankefulnesse and lewde­nesse of men in that they forsooke the liuing GOD of their owne accord.

And when the worlde was once growen out of kinde (as I haue sayd afore,) the wretched Paynims ran astray lyke blinde folkes: for they had no light to shew them the way of saluation. Now here GOD chargeth the people of Isra­ell with rebellion, if they helde not themselues to the lawe that hee gaue them. And why? For I am the Euerlasting, thy God. When as he sayth, I am the Euerlasting: it is an excluding of al the Gods that haue bin inuented by men. As if hee should say, there is but onely one Godhead, and that is in mee. Therefore it is to bee con­cluded, that such as knowe mee and yet doe turne away to idols, cannot excuse themselues, but y^t they haue wilfully forsaken y^e liuing God.

And whereas hee addeth that hee is the God of that people: it is to shewe that hee had declared himselfe sufficiently. As if hee should say, I haue shouled you out from all other men: You see how all other men goe wandering a­stray, and that is for want of guiding and directi­on. But I haue chosen you for my people, and giuen my selfe vnto you.

Seeing then that I am your GOD: holde your selues henceforth to mee, or else ye shalbe [Page 185] lesse excusable than the Heathen. Your punish­ment must needes be dubble, yea and a hundred fold grieuouser than theirs, bicause ye shall haue falsified your faith which ye haue plighted vnto me, and broken the Couenant that I haue made with you.

He alledgeth yet furthermore the fauour that he had shewed to the people, saying That he had brought them out of Egypt, from the house of bondage. Whereby he meaneth that he hath bounde the 10 people in such wise vnto him, as they can not start away, but they must deserue to bee still pu­nished. For inasmuch as they shall haue forgot­ten their deliueraunce: their vnthankefulnesse shall bee dubble. Seeing they had bene redee­med by the hand of God: it behoued them to giue ouer themselues wholly to the seruice of him that was their Redeemer. And he termeth Egypt the house of bondage purposely, to make the people consider throughly in what plight they 20 had beene there. For we see that they which sighed and cried out when they were oppressed with such violence and tyrannie as wee reade of in Exodus:Exod. 2.23. & 14.12. & 17.3. Num. 14.3.4 desired to returne thither againe as soone as God had deliuered them. And whereof came that, but that they remembred not their oppression any more, and the diuel stopped their eyes, that Gods grace might not bee esteemed among them as it deserued? That is the cause why Moses termeth Egypt the house of bondage. In 30 the end the commaundement is added, that the people should not haue any other gods before his face, whom they ought to account for their God.

Now let vs apply all this doctrine to our own vse. First of all whereas he saieth, I am the Euerla­sting: let vs learne to weigh this saying in such sort, that seeing Gods Maiestie is appeared vnto vs, wee imagine not any other Godhead. For God cannot abide any companion. If the Sunne doe darken the light of all the Starres: is it not 40 reason that when God sheweth himselfe, al men should worship him, and that all the glorie that was before should be then as it were vtterly de­faced? Yes: and therefore is it said by the Pro­phetes, that when the Lord raigneth,Ezec. 13.10. Ezech. 23.7. there shall bee none other light but his: insomuch that e­uen the Sunne shall be dimmed, and the Moone bee turned into darknesse. This serueth to shew vs, that if wee mingle any of the fansies of our owne heads with God: it is a diminishing of the 50 right that belongeth vnto him. For he can not away with any companion. Therefore this word Euerlasting must driue all fantasticalnesse from vs, that wee take not leaue to imagine one thing or other. Let vs be contended to haue the onely one God, & let him suffice vs. And for the same cause also is it said,Esa. 19.1. that when our Lord Iesus set­teth vp his seate in the world, then shall the idols of Egypt fall downe. Now this text belongeth to vs. For like as Moses saide to the people of olde 60 time, The euerlasting hath appeared vnto you, and therefore you must driue away all idols frō among you: so now, seeing that God hath decla­red himselfe vnto vs in the person of his onely sonne, [...]. Tim. 3.16. it is meete that all idolles should downe. Wee knowe that the Countrie of Egypt was full fraught with them aboue all the rest of y^e world. Now then wheras we were plundged in lyes & darknesse before, & had an infinite number of i­dols: all those thinges must melt & vanish away, when as God telleth vs that hee is the Euerla­sting. And whereas moreouer he termeth him­selfe our God: it is to acquaint vs with him, that wee may knowe his Maiestie after a louing fa­shion. For if God should speake but onely of his euerlastingnes and of his being: we should for y^e most part be vtterly abashed. True it is, y^t this were sufficient to condemne all our dotages: But yet for all that, so it falleth out, that wee can not be properly instructed thereby to our owne vse and profite. Therefore when God hath once shewed vs that he onely is to be worshipped and honoured: then must he also come to vs after a gentle and familiar maner, that wee may feele him to bee our father and maister, and knowe that his will is to make a couenaunt with vs, to the intent that wee should sticke to him. This is the thing that is meant by the title that is attri­buted to him in this text, as if he shoulde say, I come not onely as the euerlasting to make thee afraide:Deut. 4.20. but therewithall I am also thy God, I haue chosen thee to my selfe, I intend to haue thee for mine heritage. Now then wee see howe GOD authorizeth his Lawe, to the intent wee should receiue it with all reuerence and loweli­nesse: and yet therewithal vouchsafeth to make it amiable, to the end wee should taste of it, and take pleasure to submit our selues to it, and suffer our selues to bee ruled by the doctrine therein contained. And so to bee short all excuse is be­reft vs, if wee honour not our God nowe adayes by renouncing all superstitions, and all thinges that are contrarie to his seruice. Why so? Bi­cause the titles which he attributeth here to him selfe to holde vs in awe, ought to drawe vs vnto him. When as he speaketh of his souereintie o­uer vs, and saieth he is our God: that ought to make vs to taste his fatherly goodnesse. And both of them are contained here. Wee see then that there remaineth no more to doe, but to hearken to the thinges that are tolde vs in Gods Lawe, and to hold our selues simply to the same. And that is y^e cause why he vpbrayded the peo­ple of Israel, that they neither loued him nor fea­red him.Mal. 1.6. If I bee thy God and maister, where is thy feare? And if I bee thy father, where is thy loue, saieth hee by his Prophet Malachie? No doubt but the Prophet hath an eye to the thing that Moses toucheth briefely here. For when God nameth himselfe the euerlasting: it is to the end we should yeeld him the reuerence that is due to him. And whereas he nameth himselfe the God of that people: it is to the end to winne them by friendlinesse, and to shewe them that seeing he had chosen them, it was good reason that they should put themselues wholly into his handes. Nowe if it were so vnder the lawe: it a­greeth much more to vs nowe adayes. For al­though God haue vouchsafed to bee as it were abased in the person of his onely sonne:Phil. 2.7. yet not­withstanding he continued still in his glorie, and it was no abatement of the highnesse whereof [Page 186] mention is made here. The abasing of our Lord Iesus Christ, was an infallible euidence of the mercie of our God: but yet howsoeuer it were, it ought not to make vs to despise him. For it was Gods wil to draw vs to his infinite glory by that means, to the intent y^t we shold worship him see­ing he came down after y^t fashion vnto vs. Iustly then may he vpbraid vs now adayes, that we be vtterly vnexcusable, if we doe not both feare him and loue him. For he sheweth himself to be both 10 our God and our maister. Where then is our feare, if we make none account of his comman­dements, but bee so hard hearted at his threat­nings, as to set light by them, and to goe on stil in euill deedes, & to make but a mocke of it though he shew himselfe to be our iudge and call vs to a reckening? Where is the reuerence that we owe to our God? For if it were a mortall creature, we would stand in more awe of him than we do of the liuing God, who hath all superioritie ouer 20 vs. Againe, it is not ynough for vs to feare God after a slauish maner, as by constraint: but our feare must bee matched with loue. And for the same cause he nameth himselfe our father. Yea and wee haue to note, that in shewing himselfe to bee the GOD of Israel, vnder that saying he meant to bee our Sauiour also. Thou art our GOD (sayeth the Prophet Abacuck) and wee can not perish.Abac. 1.12. Nowe then, let vs beare these ti­tles well in minde, for they belong to vs, that is 30 to say, they ought to serue for our instruction at this day,1. Tim. 3.16. when the Maiestie of God is appeared in our Lord Iesus Christ.

And herewithall wee must also note what he addeth concerning the fauour that he shewed to his people. I haue brought thee (saieth he) out of the land of Egypt. Of a trueth God meant hereby to bind the people of Israel to him most specially aboue al other natiōs. And that is the cause why hee maketh expresse mention of their deliue­rance.40 Neuerthelesse, when God speaketh, wee must bethinke vs of all the benefites whereby he hath bound vs to himselfe, which are infinite & inestimable. But yet must we taste of them after our abilitie, and apply all our vnderstanding to them, and forasmuch as wee see that wee come short, wee must straine our selues the more, to know at leastwise so much by them, as may teach vs to feare and loue our God. Doeth God then speake? We must first consider, that it is he which 50 hath created and fashioned vs: and therefore wee bee his. Loe here a benefite that is singular ynough alreadie. Were there no more but his setting of vs in this worlde and his maintaining of vs here: could wee recompence it as wee bee bound to do, though euery of vs imployed him­selfe to serue him to the vttermost of our power? No: But yet further when we behold y^e recordes of his loue which he giueth vs both aboue and beneath,Gen. 1.28. Psal. 8.7. as that he hath made the world for our 60 sakes,Gen. 1.26.27. & 9.6. Heb. 9.15. & 11.16. 1. Pet. 1.4. that he hath ordained and appointed all things to our vse, that he hath printed his image in vs to the intent wee should be immortall: and that he hath prepared a better inheritance for vs than this transitorie life: when we see al these things, must it not needes be that wee bee worse than blockish, if we be not rauished with earnest affection to worship our God, and to vowe and dedicate our selues wholly to him? Yes: but be­sides this, wee must bethinke vs of all the good turnes which God hath done vs, as well in gene­ral as in particular: and then must we confesse with Dauid, Lord, when I thinke vpon thy bene­fites, behold, my wit is plundged as it were into a bottomlesse pit:Psa. 40. [...]. yea they be moe in nomber thā the haires of my head, as it is said in the fortith Psalme. Againe, when wee haue acknowledged how much we be beholden to our God general­ly: let vs also consider the benefites that euerie of vs haue receiued at Gods hand particularly. And whereas it was saide to the people of Israel in olde time, I brought thee out of the land of Egypt: let vs consider whence our Lorde deliuered vs, when he vouchsafed to admit vs into his house­hold and Church.Rom. [...].1. Eph. 2.3 [...] 1. Co. 1 [...]. [...] Act. 26. [...]. 2. Tim. [...]. [...]. For we be Adams childrē, by nature cursed, heires of death, altogither sinne­full, and consequently must needes be lothsome to our God. Let men like of themselues and glorie of themselues as much as they list: yet not withstanding this is their pedegree, this is al their nobilitie, namely y^t they bee Satans bond­slaues, that they haue a sinke of sinne and cor­ruption in them,Eph. 2.11 4.18. and that they haue nothing but Gods wrath and curse hanging ouer their heads: and to bee short, that being banished from the kingdome of heauen, they be deliuered vp to all mischiefe and woe. But our Lord hath deliuered vs from these things by the hand of his sonne, he hath not sent vs a Moses as he did to the people of olde time:Rom. [...]. [...] nay he hath not spared his onely sonne, but hath deliuered him to death for vs. Seeing then that we be raūsomed with so deare and inestimable a price,1. Pet. [...] as is the holy bloud of the sonne of God: ought wee not to giue our selues wholly vnto him? Furthermore if Egypt were termed a house of bondage: I praye you what is it when y^e diuell holdeth vs in his bondes and vnder his tyrannie, so as we haue no meanes to scape death, but are shut out from all hope of saluation, and God is vtterly against vs? Seeing wee bee deliuered from all these things, is it not a much more excellent deliuerance, than that which Moses here speaketh of? Yes: and there­fore whereas it was saide to the people of olde time, thy GOD hath brought thee out of the lande of Egypt: nowe it is sayde that we be not our owne, as saieth Saint Paul in the fourteenth to the Romanes,Ro. 14. [...] 1. Cor. [...] 24. and also in the seuenth of the first Epistle to the Corinthians. Wee bee not our owne: the faithfull must not take leaue to doe what they list, nor to liue euerie man after his owne liking. And why? Bicause our Lorde Iesus Christ dyed, and is risen againe to raigne both ouer quicke and dead. Then is it good reason that Iesus Christ shoulde bee Lord of life and death, seeing he spared not himselfe when our redemption & saluation were to be wrought.

And moreouer, besides that the sonne of God hath offered vp himselfe for redemption: let vs vnderstand that he maketh vs partakers of that benefite at this day,Eph. 1.1 [...] Eph. 1. [...]. by meanes of the Gospell. For hee gathereth vs to him to the intent wee [Page 187] should bee of his flocke. True it is that hee is the Lambe without spot which wypeth awaye the sinnes of the world,Iohn 1.29. 2. Tim. 1.9.10. & Rom. 5.10. and 2. Cor. 5.19. and that he hath offe­red himselfe vp to reconcile men vnto God. But yet for all that, wee see a great nomber of peo­ple that are let alone, against whome the gate is shut, and GOD doeth not graunt them the grace to bee inlightened by faith as wee bee. And therefore let vs marke well that seeing the Gospell is preached vnto vs, and wee haue 10 there a warrant that the sonne of God will make the redemption auailable in vs which he hath once wrought, and cause vs to inioye the bene­fite thereof: wee must learne that our thanke­lesnesse will bee the shamefuller, if wee doe not our indeuour to giue our selues to our God, who hath bounde vs to himselfe after that sorte. If the vnbeleeuers play the loose Coltes, and ouer­shoote themselues in their superstitions, and in wantonnesse of life: well, it is bicause they haue 20 no bridle, he hath not reyned them backe as he doeth his housholde folke. Wee see the horri­ble confusion that is in Poperie: but yet there is not any doctrine to plucke men backe to God: nay rather, that doctrine which is there, doeth drawe them quite and cleane from him. And we see that the diuell hath gottē such footing there, that all is full of trumperie and illusions, and the liuing God is quite forsaken. And so ye see that there is a horrible confusion. But as for our part,30 seeing that God draweth vs to himselfe, is it not a straiter bond to make vs to linke in throughly with him, and to holde ourselues vnder obedi­ence of the doctrine that is set foorth to vs in his name? Yes: and therefore let vs learne to sticke so to our God as wee may renounce all that euer wee can imagine of our owne head: and let vs consider that it is not for vs to swarue one way or other any more, or to be tossed too and fro in any wise, assuring our selues that there is but one­ly one God, who will possesse vs, yea and pos­sesse vs in such wise, as his honour bee not taken from him and bestowed vppon creatures, and that he watcheth ouer vs to the end wee should knowe that it is onely he on whom wee ought to call,Psal. 11 6.9. and to whose grace we ought to repaire for succour. And finally forasmuch as it is his will to haue and accept vs to bee of his houshold: let vs walke as in his presence and in his sight, and that in such wise as wee worshippe him as our onely God, not onely with Ceremonies and out­ward protestation, but also in our hearts, as they that knowe that his seruice is spirituall, and to be short, let him possesse both our bodies and our soules, that he may bee throughly glorified in all respectes.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet­ter, that it may leade vs to true repentance to be mortified more and more, so as our wicked lustes may be cut off, and we bee wholy giuen to feare and honour him: & that forasmuch as wee can not serue him throughly as he deserueth, so long as we be hild downe vnder the infirmities of our flesh: it may please him to vphold vs, vntill hee haue clothed vs with his own righteousnes. And so let vs all say, Almighty God, &c.

On Munday the xvij. of Iune. 1555. The xxxij. Sermon, which is the third vpon the fifth Chapter.

FOrasmuch as men are so incli­ned to corrupt Gods seruice with wicked superstitions: God is faine to threaten them, that they may bee helde vnder as it were by force, or els their fond­nesse would carie them away to surmise of God, contrarie to that which may beseeme his Maie­stie. And this is a verie notable point, as I haue touched heretofore. For in as much as the peo­ple 10 of Israel knew the liuing God: it may seeme to bee as it were needelesse to forbid them to make any image. Howbeit by reason of our cur­sed inclination, it was behoofefull that this for­bidding should bee added as straite as wee see it here. And it is well for vs that it is so. For this sinne is rooted as it were in our verie bones: in so much that if God tolde vs not that he cannot away with idolatrie, and that he wounded vs not with that threate: there is none of vs all which [Page 188] would not forge infinite idols to himselfe, and by that meanes the honour of y^e liuing God should be conueied ouer vnto our own imaginations. Wherefore let vs marke well, that here wee bee conuinced to haue a froward and cursed nature which draweth alwaies to superstition, and that it is requisite for vs to bee restrained after a vio­lent maner. For of our owne will wee can neuer serue GOD so purely, as to imagine nothing of him but as may beseeme him. And herewithall 10 wee see also whereunto our good intentes serue vs. For if there bee any thing wherein men may excuse themselues, by imagining that they doe well: it is in forging of idols. For to what end do they make them, but to serue GOD, that they may bee stirred vp to the greater deuotion, and be the surer that God will graunt their requests? Therefore by this meanes men might shroude themselues vnder colour of good intent. But we see on the contrarie part, that God abhorreth it:20 wee see howe he vttereth the grieuous sentence of condemnation, against all such as proceede to behaue themselues so after their owne imagina­tion. They may well ynough say, (and so it is in deede) that their meaning is to serue God. But what for that? He accepteth no such seruice, but rather curseth it and vtterly misliketh it, & that iustly. For (as I haue shewed afore) it is a disgui­sing of his Maiestie, to make any visible image vnto him. Therefore this text teacheth vs to 30 forbeare to doe the thinges that seeme good to our selues, and specially that when Gods seruice commeth in question, we must not attempt any thing vpon our owne head, but in all simplicitie followe that which he ordaineth by his woord, w^tout putting any thing at all therto. For looke how soone wee swarue neuer so little from that: alledge wee what wee can, and set wee neuer so good countenance vpon our case: God will not faile to punish vs. For this threatening of his is 40 not in vaine where he saieth, That he is a ielous & angrie God, which visiteth the wickednesse of the fa­thers vpon the Children.

Ye see then how there are two pointes for vs to remember in this text. The one is, that foras­much as we be naturally too much giuen to ido­latrie, wee must alwayes set this threate of God before our eyes, that wee take not vppon vs to mingle any thing with his word, or to deuise any worshipping of images, but serue God purely ac­cording 50 to his owne nature, and not after our owne fansie. Let that serue for one point. The other is, that we must consider, that we must not pretend our owne good intentes, to iustifie the things that we our selues haue inuēted: but con­trariwise beare in minde, that the chiefe seruice which God requireth,1. Sa. 15.22. Eccle. 4.17. is obedience.

But now let vs come to the wordes that are set downe here. First God saieth, I am thine euer­lasting God, yea euen the strong or rather mightie 60 God. Here againe he setteth himselfe against i­dols. For wee haue seene heretofore, that to cor­rect superstition, he did set himselfe forth in his Maiestie. And surely Gods manifesting of him­selfe, is to bereaue men of all excuse. So long as we knowe not the true Religion, no nor can dis­cerne which is the true God: it is no maruaile though our wits runne at rouers, and we gad vp and downe without any certaine stay, so as we be euer straying. But contrariwise, when God hath once shewed himself vnto vs, & giuē vs knoledge of his trueth: it is good reason that all our owne dotages should sinke, and that wee should sticke to the thing that wee knowe. For this cause God repeateth the matter, how he had declared him­selfe to the people of Israel, and chosen them to himselfe of purpose to gouerne them, euen by his Lawe which is nowe published. And he ter­meth himselfe expressely a ielous or angrie God: for the Hebrew word that is placed here, betoke­neth both twaine. And although he call himselfe God here: yet the word that he vseth commeth of strength. Now then whereas he termeth him­selfe ielous: no doubt but his meaning is, that he cannot abide the violating of his honour, or that men should rob him of that which is his owne, to giue it vnto creatures: he is not so patient as to suffer such treacherie. And therefore although Gods honour be not so greatly regarded of vs as it deserueth: this argueth not y^t he neglecteth it: for in the ende wee shall finde that he hath not forgotten himselfe;Num. 14. [...] Leuit. 10. [...] but that he will maintaine his glory, accordingly also as he declareth tho­rough out the whole holy scripture.

Truely, if we had but one drop of good rea­son, we would be ielous ouer the honour of our God, so as wee should neede no incouragement thereto, but rather should indeuour to performe this saying of the Psalme,Psal. 6 [...] that the zeale of him should euen consume vs, and we should be so set on fire within, that whensoeuer we sawe his Ma­iestie dishonored or lightly esteemed, we should feele as it were a burning fire within vs. But what? We be nice in maintaining our own honor but in the meane while wee suffer Gods honour to be trodē vnder foote, and to be scoffed at, and to be made sport of, or rather to be rent in pee­ces, when the world giueth it selfe to idolatrie. Howbeit, for as much as we doe not our duetie: our Lorde hauing cast vs in the teeth with our lewdnesse and vnthankfulnesse, must be faine to shewe vs, that although we haue bin lasie & neg­ligent, yet will not he faile to haue such a zeale as is requisite for the maintenance of his honour, so as he will be reuenged of men for defacing of it after that maner.

And to the end we should know that God be­ing ielous of his honour, is also well able to pu­nish idolaters: he vseth that name of his which betokeneth strength or mightinesse, as I haue declared alreadie. And it behoueth vs to ioyne those two wordes togither. For Moses meaneth the same thing that is better expressed in the Prophet Nahum where he saieth, The Lord is a ielous God,Nahum [...] a God of vengeance, a God that pu­nisheth such as haue offended him, a God that watcheth ouer his enemies, a God that wil come with whirlewind and tempest. The Prophet v­seth this manner of speache, that God is ielous, that is to say that he forgetteth not himselfe, ne shutteth his eyes when men despise him, but marketh euerie whit of it, and inregistreth it be­fore [Page 189] him, and they must come to account for it. And hauing spoken of the saide disposition, that is to saye, that God will maintaine his honour: hee sheweth immediatly that hee hath where­with to doe it, and that hee is armed with power to punish his foes, so as they cannot scape his hande. That is the cause why hee speaketh of whirlwind and tempest: that is the cause why he speaketh of vengeance: insomuch that if God seeme to dissemble thinges for a time, yet hee 10 hath an eye to his enemies, and will in conue­nient season make them to feele with whome they had to doe, and that they prouoked the li­uing God. Nowe wee see what Moses meant here: that is to wit, that God setteth great store by his own honour: and y^t although we beare our selues in hande that wee shall scape vnpunished when wee haue violated his seruice, or by any meanes corrupted it: yet notwithstanding hee will shewe that hee hath not forgotten himselfe,20 and that he will maintaine himselfe. Marke that for one point.

Besides this, hee is also mightie to put the same ielousie in execution. He is not like mor­tall men, which are angrie and colerike when dishonor, dishonestie, or wrong is offered them, but yet are not able to doe as they woulde. God is no such a one: for hee is armed with power to confounde all his enemies. In deede wee must not imagine any humaine affections in 30 God,Deu. 32.39.41. that hee shoulde bee moued as wee see that men bee. There is no wrathfulnesse in God. But forasmuch as wee cannot con­ceiue him as hee is: hee is faine to apply him­selfe to our rudenesse. Therefore whensoeuer the scripture speaketh of anger, of wrath, or of indignation: it is not for that God is inclynable, or for that hee resembleth vs, or for that hee is moued thereto: [no,] hee standeth alwayes at one stay, and there is not so much as any little 40 ouershadowing in him,Iam. 1.17. as saith S. Iames, who vseth the same similitude to shewe that there can bee no chaunge in his beeing. Howbeit forasmuch as wee conceiue not Gods iudge­mentes and threatenings, but by the termes of yre, anger, wrath, and indignation: therefore doth the holy scripture speake so of him. Where­fore let vs marke first of all, howe GOD hath shewed vs in this text,Iebr. 10.31. that it is a dreadfull thing to fall into his handes. And specially that if 50 wee corrupt the purenesse of his seruice with our wicked inuentions, and will needes at­tempt whatsoeuer our owne braine deuyseth: we shall feele with whom we haue to doe, and that he is too great a Lorde for vs to dally with after that fashion.

Moreouer God thinketh it not ynough to threaten the parties themselues that turne away from this Lawe through their idolatrousnesse: hee thinkes it not ynough to tell them that hee 60 will punish the persons themselues: but hee ex­tendeth his vengeance euen to their issue also. I am (saieth hee) a iealous God which visiteth the sinnes of the fathers vppon the children, vnto the third and fourth generation. It shoulde seeme at the first blush to bee vnseemely for Gods Iustice, that hee shoulde punish the children for the of­fēces of their fathers and mothers. And besides that it is vtterly against naturall reason:Ezech. [...]8.19 wee see what is saide of it in the prophesie of Ezechiel: namely that the partie which sinneth shall beare his owne burthen: so as the sonne shall no more beare the sinne of his father, than the fa­ther shall beare the sinne of his sonne. This text then may seeme somewhat rough and sharpe, yea and to deface the vprightnesse and equitie that is in God: for sinne craueth his wages, that is to say the death of him that com­mitteth it. Why then shoulde hee dye which is guiltlesse?Ezech. 18.2. Againe, although this reason were not so euident: yet doeth the holy scrip­ture auowe, that God telleth vs hee will not pu­nish the guiltlesse children for the sinnes of their parentes. Yea and hee rebuketh the Iewes for this blasphemie which ranne in their mouthes, whereof they had made a common prouerb: Our fathers haue eaten sower grapes, and our teeth are set on edge with it: Gods handling of vs thus rigorously is not for any fault of our owne committing, for wee haue liued as wee ought to do: but he ouer reacheth vs with the sinnes of our fathers. After that manner did the Iewes grudge against GOD. But hee sweareth that such blasphemie shall take place no more.

Nowe if all bee well considered, there is no contrarietie at all. For in the saide texte of Ezechiels, GOD meant nothing else but that those whome hee punished coulde not al­ledge innocencie, nor saye hee did them wrong in vsing rigour against them, but that euerie one of them shoulde finde themselues guiltie, so as hee himselfe shoulde bee iustifi­ed, and they well perceiue that hee went not beyonde measure and reason. And this is verie certeine. For although GOD punishe the children for their fathers sakes: yet cea­seth hee not to bee righteous in such cha­stisementes. For if the children bee well examined, they shall finde themselues guil­tie on their owne behalfe: yea (say I), euen though they were but newely borne, and had neuer done any open fault that were knowen to the worlde. For what manner of ofspring are wee? What bring wee with vs by nature but vtter naughtinesse? Yee see then that euen infantes are sinners aforehande: they bee condemned before GOD being yet in their mothers wombes. The euill is not yet perceiued: but yet for all that their nature is sinfull and frowarde, they haue a secret seede within them,Rom. 5.14. and they bee alreadie in condemnation, because of the originall sinne that is come from Adam vpon all mankinde.

Nowe seeing that the little babes are not exempted from the wrath and curse of GOD,Eph. 2.3. in so much that if hee punishe them it is not without cause, neither can men saye but that hee proceedeth alwayes vprightlye as a good Iudge: much lesse canne they that are [Page 190] men growen auowe themselues to be innocent, but they shall much rather bee founde guiltie. And so as concerning Ezechiels purpose, it is an euident matter that God punisheth not the guiltlesse children for their fathers sakes: for there is fault to bee founde euen in them al­so.

Furthermore where as hee saieth that hee pu­nisheth the sinnes of the fathers vppon the children: let vs marke howe that is done, and then will this 10 doubt be yet better discussed. First of all wee knowe that God is not any thing indetted vn­to vs, and that if hee doe vs any good, it is of his owne free goodnesse, and not for that hee is bounde vnto vs. Nowe if he list to vse rigour towardes vs, hee may leaue vs all in condem­nation as those that are there alreadie. Let God but onely withholde his mercie, and shewe himselfe as a iudge to the whole worlde, and what will become of it? Wee bee all forlorne,20 there is no remedie for vs, both great and smal, fathers and children, I say all of vs without ex­ception are damned euerychone, if God drawe vs not out of the cursed case wherein wee be, yea and that hee do it not of his owne freebestowed goodnesse, without being bound thervnto. Now then seeing that God might destroy vs and cast vs all away: is he to be blamed, is there any fault to bee founde with him, if it please him to vse his goodnesse and mercie towardes some, and to 30 call them to him, and to deliuer them out of the bottomlesse pitte wherein they bee? No. For our eye must not bee spitefull because hee hath pittie vppon his creatures.Matt. 20.15 And although hee vse not like courtesie towards all men: yet doth it become vs to keepe our mouthes shutte: yea and sometimes againe wee ought to open them wide to confesse that all his doings are in vp­rightnesse and equitie,Psal. 33.4. though they surmount our capacitie. For wee cannot alwayes per­ceiue 40 why God disposeth so of men: but our prat­ling must bee put downe, and wee must learne to reuerence God in his iudgementes when they bee too high and too secret for vs to at­taine to. How soeuer the case stand, let this stand for a generall rule, that God might let vs alone in the destruction wherein we bee if he thought good, and that by that meanes all the worlde might perish: but forasmuch as it pleaseth him to shewe himselfe pitifull and gentle, not to­wardes 50 all, but towardes one part of them, therefore putteth he a difference betweene the one and the other. And there vppon hee leaueth whom he listeth in their owne cursednes where­in they were borne.

Nowe if it bee demaunded why GOD vseth mercie after that manner towardes the one sorte and rigour towardes the other: truely the first cause thereof is vnknowen to vs, and wee ought not to bee inquisitiue of it. And why?60 for it becommeth our wittes to bee locked vp and imprisoned in that behalfe, and wee ought to confesse that God hath free power to choose whom hee listeth and to cast away the rest. But howsoeuer the case stande, hee maketh this promise to the faithfull, that hee will haue mer­cie vppon their children: and that as hee hath begunne his mercie vppon the parentes them­selues, so hee will holde out with it continually vnto a thousande generations. We see nowe that there is some cause why God hath pitie vppon the one sort rather than vppon the o­ther. Againe on the contrarie part, he threa­teneth the vnbeleeuers that he will curse them, not onely in themselues, but also in their rase, and in those that shall spring of them.

But nowe let vs come to the mercie that God graunteth, and to the punishment that hee extendeth. His blessing of the faithfull folkes children, is not in riches, in health, and in all other such thinges, or in making them to prosper to the worlde warde: Those are not the greatest blessings which God graun­teth: that is not the ende which hee beginneth at: but rather the mercie that hee sheweth them, is that hee gouerneth them by his holy spirite, that hee giueth them the badge of his adopted children, and that he correcteth them and purgeth them from their sinnes, to fashi­on them againe after his owne image. Yee see then that the mercie which God extendeth to­wardes the children of the faithfull, is that hee suffereth them not to abide in their owne cor­ruption and naughtinesse, but reformeth and ruleth them by his holy spirite. This done, hee proceedeth yet further, and maketh them to prosper, euen in this worlde, vntill the full measure of his mercie bee heaped vppon them, that is to wit, till he haue taken them vp into his heauenly kingdome, and there giuen them euer­lasting life.

On the contrarie parte, whereas hee puni­sheth the sinnes of the fathers vppon the chil­dren: it is as much to say, as hee letteth their ofspring alone in the same plyght that they bee in. There is a wicked man, there is a despyser of GOD, there is an hypocrite, there is an vnbeleeuer: well may hee haue chil­dren, but God careth not for them (as yee woulde saye) and taketh them as straungers: and forasmuch as hee acknowledgeth them not to bee of the number of his, hee vouchsafeth not to shewe himselfe father like towardes them, but letteth them runne at rouers, so as Sathan must needes possesse them. And when they bee so destitute of Gods spirite, what can be­tide them but vtter mischiefe, so as they must prouoke him to wrath more and more? Nowe then doeth our Lorde punishe them without cause? Can they say that they be guiltlesse? No: for there is fault ynough in them beforehande. Wee see then much better, that the thing which God hath spoken by Ezechiel is true: that is to wit, that the partie which hath sinned shall re­ceiue his owne hyre as hee deserueth: and that the guiltlesse shall not bee punished for the guil­tie and for the offenders sake. Neuerthelesse wee see also, that his saying that hee will punish the sinne of the fathers vppon their children, is not without cause. For why? It is in him to withholde his grace from the children of the wicked and faithlesse, or of the despisers of his [Page 191] worde, or of hypocrites that abuse his name: God is at free libertie to withdrawe his spirite from all the whole race of them. And when their children are so alienated from God: what haue they, but the corruption of Adam? There is nothing in them but sinne and corruption,Rom. 8.7. and therefore they must needes be enemies vn­to God. Yee see then how he punisheth them iustly, and that they cannot shift themselues from his hande, to say that hee doeth them 10 wrong, or that he is cruell to them. All mouthes must bee stopped in that behalfe. True it is that the rebellious sorte will neuer bee contented: for wee see howe there are some, which aduance themselues against God with such boldnesse, as all modest and sober folke may bee ashamed of them. But let vs suffer those dogges to bark their fill, and let vs in the meane while glorifie our God with all lowlinesse, acknowledging neuer­thelesse that hee hath authoritie and good right 20 to bee gracious and fauourable to whome hee listeth.Exod. 3 3.19 By reason whereof wee must con­clude, that if God withholde his spirite from the linage of the wicked, hee cannot bee blamed of crueltie for it: for yee see they bee punishable when they bee so forsaken of him, and are not gouerned by his holy spirit. Wherefore let vs marke well, that this saying impugneth not the saying of Ezechiell.

But let vs come backe againe to the intent of 30 Moses. It is not to bee doubted but hee ment to imprint a greater feare of God in vs, than if he had said but singly, God will punish you when yee shall haue corrupted his seruice, by chaun­ging any thing in Religion: and thinke not to scape his vengeance, if yee deuise any shape of him: for hee cannot abide to haue his honour defaced after that fashion. Had Moses spo­ken after that manner, men are so stubborne and hardharted, y^t they woulde not haue beene 40 sufficiently touched with feare. But heere hee proceedeth further. God (saieth hee) will not onely punish you in your owne persons, but also extende his vengeance to your issue, and not onely to your children, but also to the vttermost of your ofspring, so as you shal alwayes feele his wrath as a burning fire, and the markes of your wickednesse shal appeare stil after your decease. God will put you to open shame: so as yee shall needes bee a gazing stocke. Although ye be rot­ten 50 in the earth: yet shall Gods vengeance pur­sue you in such sort, as your sinnes shalbe remē ­bered from age to age, and the world shall know that yee haue beene disobedient, vnto him that had bestowed so many benefites vppon you, as yee ought at leastwise to haue beene as sheepe of his flocke, to bee ruled by him according to his worde.

Nowe therefore let vs learne to bee no more so drowsie when God wakeneth vs after that 60 fashion. Surely if hee gaue vs but some incling of his displeasure by some worde or outward signe: it ought to touch vs with feare and terrour. But wee bee dull vppon the spurre: and there­fore seeing GOD telleth vs, that besides his punishing of vs in our selues, hee will continue his vengeance still vppon all our linage, and that those which are begottē of vs must be condem­ned after our death: his speaking after that ma­ner ought at leastwise to make vs more ware, to liue in awe of him and to call our selues home to him, least we should prouoke his wrath, seeing it is so terrible. Thus yee see howe we may profite our selues by this text.

Nowe he saieth, of them that hate him. By this terme hee meaneth all such as breake his Lawe. If it bee demaunded whether all such as swarue from their obedience to God warde doe there­fore hate him: this text sheweth that they do so. [Howbeit] not to their owne seeming, but yet in verie deede. And in this case we must not rest vppon our owne iudgement: for onely God is competent iudge to determine of that matter. And forasmuch as men when they giue them­selues to naughtinesse, will not say, no nor think in their hearts y^t they hate God in doing amisse: it is requisite that that fault shoulde bee discoue­red. True it is that the hypocrites will indeede pretende, that the loue of God causeth them to shew some good countenance, and in verie deed they may well haue some seede of it: howbeit, that is but a bastardly and sinful seede, insomuch that this hatred of God appeareth not in the hy­pocrites, no nor euen in those that leade a disor­dered and loose life: but yet is it in them though wee perceiue it not. For like as malefactors coulde finde in their heartes, that there were no iudge nor order nor gouernement in the worlde: so all such as acknowledge not themselues sub­iect to God (at leastwise willingly) are contemp­tuous against him, and coulde bee contented to haue him plucked out of heauen. This is appa­rant ynough in such as are vtterly giuen to wil­fulnesse. When men haue once let themselues loose to all wickednesse: they can no more away with any correction, and thervpon they become so much the lesse teachable. If a man threaten them, they gnash their teeth at him, they storme at him, and they become as good as madde a­gainst God. Nowe then, this hatred of God is apparant ynough in such as haue taken lawelesse leaue to doe euill, and are caryed away with their owne leawdnesse, and as it were saped in their sinnes. Againe, it is true that this appea­reth not in such as haue yet any feare of God in them, & feele some remorse when a man speakes to them of God and of his iustice: but yet is there some hate of God in them. Indeede they thinke it not: but God seeth much more clearely than wee, and whereas we perceiue not things, he no­teth them. Wee must alwayes remember how saint Iohn saieth,1. Ioh. 3.20. that God is greater than our consciences, that is to say, that if our conscien­ces beare recorde of our offences, God will not sleepe in the meane while. And so let vs briefe­ly beare in minde, that all such as submit not themselues obediently vnto God, ne humble themselues vnder his maiestie to serue him and to honour him: do euerie one of them hate him, although they shewe it not at the first by their deedes, nor can bee deemed of the worlde so to doe. And for the same cause doeth God begin [Page 192] at loue, when hee speaketh of such as keepe his commaundements.

He saieth that hee will shewe mercie in a thousand descentes to such a [...] loue him. And why? For it is vn­possible that wee shoulde bee desirous to honour God and to bee obedient vnto him, vnlesse wee haue felt the loue that is spoken of heere. And this may serue vs for a good lesson: according as we shall see hereafter, howe Moses intending to giue vs a briefe summe of the Lawe, saith: What 10 doeth the Lorde thy God require of thee O Israel,Deut. 10.12. but that thou shouldest loue him with all thy hart, & that thou shouldest sticke vnto him? Neuer (say I) doe we knowe what it is to keepe Gods Law, and to behaue our selues thereafter, vnlesse wee beginne at the saide loue. And why? For God requireth willing seruice. Hee will not haue vs to serue him,2. Cor. 9.7. onely vpon a slauish feare: but hee will haue vs to goe to it with a free and cheerefull courage,Rom. 8.15. that wee may euen take 20 pleasure in honouring him: and that cannot be done without we loue him. Wherefore let vs marke, that the beginning and as it were the welspring, foundation, and roote of obedience, is the saide loue of God, so as wee be not forced to come vnto him, but haue a singular pleasure in doing it, assuring our selues that our true bles­sednesse is to desire to bee gouerned altogether according to his will, and to frame our selues wholly therevnto.30

Moreouer let vs marke also, that this loue cannot be in vs, vntil we haue tasted of the good­nesse of our God. For so long as wee imagine God to be against vs, wee must needes shunne him. Will wee then loue him? will wee frame our selues to the obeying of him, to take all our delight in seruing of him? Wee must first knowe that hee is our father and sauiour, and that hee seeketh nothing but to bee fauourable vnto vs. When we haue so tasted his loue towards vs: thē 40 shal wee bee prouoked to loue him as our father.Ioh. 14.15. Insomuch that if that loue be in vs, no doubt but we will obey him, and his lawe shall reigne in our mindes, in our affections, and in all our mem­bers. For what is the cause why we be so disobe­dient vnto God, but for that wee hate him, as I saide afore? So on the contrarie part the loue of God will drawe vs to serue him, and to submit our selues to his righteousnesse, so as men shall see a certaine conformitie and agreeablenesse 50 betwixt Gods lawe and all our desires and affe­ctions. But yet for the better vnderstanding hereof, let vs consider what God is: For hee will not be knowen according to our nature. And when we heare him spoken of, it is not ynough for vs to giue him the title of God: but he will be knowen as hee is in deede: that is to wit, to bee righteous and good, as the perfection and foun­taine of all wisedome, of all power, of all right, and of all equitie. Nowe then let vs conceiue 60 God as he is: that is to wit, with his iustice, righ­tuousnesse and equitie: and then shall wee not desire any thing else than to fashion our selues like to him. Contrariwise if we loue naughtinesse and be wrapped in it, we must needes hate God. For why? Heere is no talke of a naked being: wee must not imagine God to bee as an ydoll: wee must conceiue him with his righteousnesse and equitie. Therefore when wee hate the thinges that are in God, that is to say his iu­stice and righteousnesse: wee must needes hate his owne selfe: for hee cannot forsake himselfe, hee cannot disguise himselfe,2. Tim. 1. [...] hee cannot trans­forme himselfe after our fashion: hee continu­eth euermore like himselfe. So then, (as I saide afore) all such as loue God, neede not bee afraide that they shall not obey his Lawe and keepe his commaundementes: for they bee thinges vnited and vnseparable. That is the thing whiche wee haue to marke vppon this place.

And heereby wee bee warned to shunne all stubbornenesse and all offending, more than we haue done: for it is no small matter for vs to bee declared to bee Gods enemies, and as makers of warre against him. And yet the case stan­deth so, as we cannot aduance our selues aboue him, nor turne away from him, nor shake off his yoke: but wee be conuicted to haue beene his e­nemies, and to haue made open warre against him. And is not that a cursed thing? So then let vs learne to abhorre our owne sinnes and vi­ces, because they attaint vs as traitors to God, and hee must needes shewe himselfe to bee our aduersarie partie. Also herewithall we be war­ned to resort vnto God with a pure and right meaning minde. For it is not ynough for vs to haue with helde our feete, hands and eyes from euill doing: but the heart must goe before, and wee must serue God with a true affection: and this affection must not bee inforced, but it must proceede of verie loue to Godwarde. There­fore if wee minde to keepe the Lawe well: wee must first knowe that God is a good and kinde­harted father towardes vs, to the ende we may be fully perswaded of his loue towardes vs. And therewithall let it neuer sinke in our heartes to dally in protesting that wee loue God, except the same may appeare by our whole life. For when as Moses speaketh heere of the louing of GOD: hee addeth, That those which loue him doe also keepe his commaundementes. Therefore our life must bee answerable in that behalfe, and bee as a certificate whether we loue him or hate him.

Furthermore it is not without cause that God comparing here his wrath and vengeance with his mercie, saieth that hee will punish those that hate him, euen in three or foure descentes: and shewe mercie in a thousande descentes to them that loue him. For thereby hee sheweth the thing which is yet better expressed in other sentences of the scrip­ture: which is, that hee is slowe to wrath and forwarde to mercie,Psal. [...]9.17. and therewithall long suf­fering, so that where as his anger lasteth but a verie short time, his mercie is euerlasting all the life long. Yee see then that the verie nature of God is such, as hee seeketh nothing but to drawe men to him by all manner of gentlenesse, and to vse his goodnesse towardes them. When hee punisheth them, it is (as yee woulde say) a­gainst his nature. Not that it is not meete for [Page 193] God to punish as well as to shewe mercie: but his meaning is to shewe vs that his goodnesse is farre the greater: and to be short, that he is not rigorous, but that his onely desire is to vtter his good will to vs, if wee woulde suffer him: for in very deede hee woulde faine bee knowen to bee good and pitifull, and it is the thing wherein his glorie doeth chiefly shine foorth. Therefore let vs marke well how it is not for nought that Mo­ses hath assigned heere a thousande generati­ons 10 to Gods mercie: and restrained his wrath and vengeance to a three or foure generations. As if hee shoulde saye: It is true that our Lorde will not suffer superstition vnpunished. When yee shall haue corrupted his seruice and defaced his honour by gadding after your owne dota­ges, yee shall feele the punishment thereof, yea and euen your children after you must bee faine to feele it to: insomuch that when the fire of his wrath is once kindled vppon you, it shall not bee 20 quenched againe so soone as yee weene for: but yet for all that hee will not faile to bee pitifull still, and his mercie shall alwayes bee greater than his wrath. And in deede, like as by the threate which wee haue hearde, GOD inten­ded to holde the worlde in the true religion, to the ende they shoulde not make ydoIs and pup­pets to themselues: so was it his will also, that the promise which is conteined heere shoulde allure vs to him, if wee beare him the loue and 30 reuerence which wee ought to doe: and hee had leuer to winne vs by his goodnesse, than to re­straine vs by his threatnings. And therefore hee saith, My children, looke not that I shoulde punish you. Truely if yee prouoke mee, I will not suffer my selfe to bee so mocked at your hands: but yet for all that, when I haue told you of my displeasure, I had much leuer to traine you and to winne you to me by mercie. Therefore I tell you that if you abide pure and sounde in my 40 obedience: I also will continue in doing good vnto you euen vnto a thousande generations, so as your children after you shall find me the same still. Thus yee see what we haue to remember vp­on that sentence.

Moreouer for a conclusion, it is not for nought that God vseth the terme Mercie, notwithstan­ding that it bee as a rewarde for the seruice that is done vnto him. Hee might well haue saide, I will consider the seruice of such as shall haue 50 honoured and serued mee: and when men shall haue loued mee by keeping my commaunde­mentes, I will shewe them that they haue not lost their labour in taking paines to honour me. God might haue spoken so: but hee saieth, I will shewe mercie. And howe may that bee? Doeth it not seeme that if we serue God, hee oweth vs recompence? No: but hee sheweth that his do­ing of good to such as honour him and followe his commaundements, is not of bounde duetie nor for any desert of theirs: for euen in so doing hee vseth mercie still. And the terme Mercie serueth to beate down all pride of men, so as they may not boast of their owne workes, as though they were worthy of recompence: but rather consider that thereby God ment to declare, that when we serue him the best that we can, we haue still neede to be borne withall at his hande, and to haue our faultes and infirmities forgiuen vs. Thus are there two thinges for vs to marke in this place. The one is that although wee serue God neuer so purely, yet his recompensing of vs is not vppon any duetie that hee oweth vnto vs.1. Cor. 15.10. For indeede whence commeth our seruing of him, but of his meere grace? And what can hee then owe vnto vs? Nay, there is yet a further matter: namely that we should all of vs be found faultie in his sight,Rom. 3.4. if he listed to examine vs ri­gorously. So then, whereas God recompenseth vs for our seruing of him: hee doeth it for his owne meere goodnesse, and therfore not of any bounde duetie: but (which more is) hee is faine to pardon our sinnes and to beare with vs, yea euen in the good that wee doe. Wherefore let vs consider that God sheweth himselfe so gratious and freeharted towards vs, that where as hee might make vs to feele his rigour, hee is contented to make vs tast of his mercie by bea­ring with vs in our infirmities. For let vs not think but that without his mercie we were al vn­done: and that although we stroue neuer so much to obey him, yet wee shoulde be found faultie, if he vsed not y^e foresaid gracious goodnes wherof he speaketh. So then, that is the thing wherevn­to we must flee for refuge, if we intend to be sure of our saluation.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our sinnes, praying him to make vs feele them bet­ter than wee haue done, that it may leade vs to true repentance, so as being taught to feare him, wee may stande in such awe, that as soone as he threateneth vs with his wrath, wee may con­ceiue the power that is in him, to the ende that being humbled in our selues, wee may haue re­course to his fatherly goodnesse, not doubting but that when hee hath once begunne to shewe himselfe a father and Sauiour towards vs, he will continue so stil yea euen after our decease, so that wee shrinke not from him through our owne naughtinesse and disobedience. That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, &c.

On Wednesday the xix. of Iune. 1555. The xxxiij. Sermon which is the fourth vpon the fift Chapter.

IF we were well aduised, we nee­ded not to bee taught to yeelde reuerence to our God: for na­ture ought to leade vs thereto. To what ende are we created in this worlde? To what ende liue we here, but to honour him to whom wee be be­holden for al good things, and to giue our selues to the glorifying of his maiestie? That then is the end and whole summe of our life. But in the 10 meane season, in steede of honouring our God, and of applying our selues that way: we seeme to haue conspyred the cleane contrarie. For some of vs woulde haue all remembrance of God bu­ried: some despise him and mocke him: and o­thersome blaspheme him with open mouth: so as we shewe sufficiently, that wee knowe not to what end we liue or should liue. Now forasmuch as there is this vice in vs: God intending to re­dresse the same, telleth vs that we ought at least­wise 20 to refraine from abusing his holy name: for that is as an vnhallowing thereof. And therefore hath hee forbidden men to take his name in vaine. By these wordes he meaneth, that wee must con­sider well which is the right and lawfull vse of his name. Of a trueth wee be not worthie to take Gods name in our mouth after any manner at all, for wee must remember what the Prophet Esay saide in his sixt Chapter:Esa. 6.5. Lorde (quoth he) I haue vncleane lippes, and dwell among a peo­ple 30 that is altogether defiled. Seeing then that we haue nothing but infection and filthinesse in vs: it is certain that we may not take Gods name [in our mouth,] at leastwise if it were not that God of his goodnes were willing that we should vse his name, so it bee to glorifie him withall. Therefore let vs marke well, that when as it is saide that we shall not take the name of God in vaine: our Lord rebuketh vs for our vnthankfulnesse, if we haue not the skill to vse his name as he hath 40 giuen vs leaue, by following the rule that is set downe in his worde: for that is the lawful meane whereby wee may rightly vse the name of God.

Neuerthelesse to the end that this may be yet plainlyer vnderstoode: wee must marke, that vn­der one particular, God meant to shewe vs here what a maiestie is in his name, to the intent we shoulde not speake of it, but with all reuerence and honour. Therefore he taketh one particu­lar 50 kinde, to wit, of an othe, specially when occa­sion serueth to sweare: and vseth it for all pro­phaning of God his name whatsoeuer. We see howe our Lorde loueth vs, seeing he lendeth vs his name whereby to communicate with our neighbours,Exod. 22.10 11. Hebr. 6.16. so as if there happen any doubt or variance among vs, it may bee dispatched by that meane: that is to wit, if we be not beleeued, and a matter hang in doubt, the name of GOD may come in as an vmper, to dispatch all con­trouersie,60 so as the matter may bee certaine and sure by such confirmation. Is it not an inesti­mable goodnesse, that our God humbleth him­selfe in such sort, as to giue vs leaue to vse his name? Yes. And why? for it is certaine that Gods maiestie is so precious, as it ought not to bee abased so lowe: but yet he vouchsafeth to ap­ply himselfe vnto vs, and therefore so much the greater is the vilanie, if wee vnhallowe Gods name in our othes. And that is done, not one­ly by forswearing our selues: but also by taking Gods name at aduenture, without regarding to speake with good discretion, or whether the thing that wee haue in hande, is worthie to bee so confirmed or no. Therefore when men goe to it so ar aladuenture, Gods name is as it were vnhallowed. It is true that GOD taketh it as a kinde of his seruice, when men sweare by his name: not that hee is beholden to vs for it, but cleane contrariwise. For as I haue touched al­redie, we must in this case consider howe GOD beareth with vs, in that he giueth vs leaue to vse his name. But yet doe wee by our swearing ac­knowledge that God hath all superioritie ouer vs. The inferiour sweareth by his superior, saith the Apostle to the Hebrewes.Hebr. [...] And surely if wee wist to what ende an othe serueth, it cannot a­gree but onely to the maiestie of GOD. For our meaning is to warrant such thinges as are secret and haue no proofe among men. But that can­not bee done by any creature: God must bee faine to shewe himselfe in that behalfe, as hee that sercheth mens hearts to the verie bottome.Ier. 1 [...] 2. [...] 30. Psal. [...] 1. Cor [...] And againe it is not for nought that he chalen­geth to himselfe the title of trueth. Wee see then that in swearing, wee do homage vnto God▪ by protesting him to bee our iudge, and the on­ly partie to whome wee haue recourse in all doubtfull and secret cases, because it is his of­fice to bring them to light, and againe hee will maintaine the trueth, sith the same belongeth to his honour. That is the cause why God ta­keth it to bee a kinde of seruing of him,Ier. 5. [...] when men doe sweare by his name, howe be it so as the othes bee not needelesse. And hereby wee see that the fault of such as forsweare them selues, or as sweare rashly, is so much the gree­uouser: for it is as a violating of Gods seruice, and as an abolishing of it, as much as in vs ly­eth.

As touching them that commit periurie: they bee not onely guiltie of taking Gods name in vain, and of abusing the same falsly: but also they bee traitors and wicked caitifes. Can wee de­uise to doe a greater outrage to our GOD, than to abolish or deface his trueth? No: for there is nothing more peculiar vnto him. And therefore it is all one as if wee woulde plucke him out of his seate, yea and vtterly bereaue him of all diuine honour and glorie: whiche thing is done when men turne his trueth into a lye. Therefore whosoeuer forsweareth him­selfe, that is to saye, whosoeuer taketh Gods name with an euill conscience, whether it bee to colour lies, or to beguile, or to disguise mat­ters: surely hee blasphemeth in so doing. And I say expresly, if wee goe about to disguise matters. Why so? For many doe dispence [Page 195] with themselues, vnder colour that they cannot be conuicted of periurie before men. And why is that? Because they turne the cat in the pan, and set such a face vppon their matters, as it may seeme that they forsware not themselues at all. But God liketh not any such suttleties. Where­fore let vs not imagine that wee shalbee quitte and scape scotfree before him, when wee shall haue vsed such fetches and startingholes. Thus wee see in effect, that all such as take Gods name 10 otherwise than soundly and simply, doe commit blasphemie. Let that serue for one point.

Nowe as for them that sweare to no purpose and vnaduisedly: they shewe well ynough that they make none account of God, and that they doe but dally with him. In deede they protest the contrarie: they can welynough say that their intent is nothing so: but that is but hypocrisie: for the deede it selfe sheweth sufficiently that they beare no reuerence vnto GOD. If wee 20 haue a mortall man in estimation, wee will not take his name in vaine, wee woulde not that men shoulde make a babling of it, or intermed­dle it with scornefull and scoffing words. Nay we woulde take that in reproch. And would wee haue more priuiledge than the liuing God? We bee wretched carions and dung: and yet would wee be had in honour and estimation, and that our God shoulde be our vnderling? We see then that there are verie fewe of good religion nowa­dayes 30 in the world. Although a great number pretende to bee Christians: yet they neuer wist what it is to worshippe God, or to doe him ho­mage, or to yeelde him the seruice that belongs vnto him. For howe doeth Gods name trorte about? Men cannot bargaine for a quart [of wine,] but some othe must bee rapt out with it. If Gods honour were esteemed among vs: sure­ly we would abstaine from such needlesse othes: nay rather wee woulde abhorre them. And yet 40 nowadayes men make but a sport of them, and if a man bee rebuked for his swearing, hee thinkes he hath great wrong done him. If there bee a­ny talke that is not for a mans profite, he will be wearie of it and grieued at it, yea and finde fault with it: but if any of vs bee so zealous to God­ward, as to be grieued at the abasing of his name: by and by a quarell is picked to him, they despite him, and gnash their teeth at him. But seeing that the worlde taketh so fast holde of the despi­sing 50 of GOD, and is so hardened in it: it is a signe that there is no more knowledge of his maiestie.

Againe although men take so lawlesse leaue vnder coulour that it is an ordinarie matter, and haue made custome a Lawe: yet will God shew in the end, that hee maketh more account of his name than men haue done, and that if we make hauocke of it, wee shall paye deerely for it, and wee shall bee driuen in the ende, to 60 knowe that wee haue defiled the lande where wee dwelt, and wee must bee called to a recke­ning for al the benefits that we receiued there, and which GOD bestowed vppon vs with his hande, because wee acknowledged not the au­thor of them, to yeelde him his due honour for them. Yee see then that the first thing which we haue to marke in this text, is that God bea­reth with vs and vseth such gentlenesse towards vs, as hee is well contented that wee shall vse his name in all lawfull cases: by the which grant of his wee may well perceiue, that hee is more than fatherly towardes vs. Neuerthelesse hee warneth vs therewithall, to bee more ware in abstayning from all wicked othes. For as for periurie, (as I said afore) it is an offering of too outragious and cursed vilanie vnto him, because his trueth is turned into lying, and wee bee false-dealers to the vttermost of our power. And so ye see that that is a passing deadly crime.

But it is not ynough for vs to refraine from periurie: it behooueth vs also to looke that our othes be sober, and that Gods name be not tos­sed among vs like a tennisball: but that necessi­tie may excuse vs in our vsing thereof. And forasmuch as by our swearing we giue to vnder­stande that GOD hath all superioritie ouer vs: therein we see that the othes which are made by creatures are wicked and proceede of superstiti­on. As for example, whereas in the Popedome men sweare by S. Antonie or by S. Iohn: it is all one as if they made ydols of them. And why so? For we must always bethinke vs of this saying of the Apostle which I alledged afore, namely that by our swearing by the name of God, wee auow him to bee our superiour, yea and our soueraine Lord. And that is the cause also why God swea­reth to confirme vs in his promises, or rather to waken vs when he seeth vs wilfull and hardened in our sinnes, so as we be not afraid of his iustice. He sweareth: and by whom? Euen by himselfe. He reserueth that honor to himselfe, as shall bee declared more at large in the 6. Chapter of this booke.Deut. 6.13. And therefore they that sweare by crea­tures are ydolaters. By reason whereof, in spea­king of superstitions, the othe is set downe as a record to proue that men are turned away from the purenes of the Law.Soph. 1.5.6. The shepherds (saith Ie­remie) which haue the charge of leading Gods people,Ier. 12.16. must teach them to sweare by the name of God: that is to say, to lay away all other othes, and to intermingle no creatures in that behalfe.

Furthermore whereas the name of GOD is mentioned: let vs marke that it is not the onely speaking of that word, that is forbidden vs: but that we must haue a regarde to the substance of it, as I haue said alreadie. God is not a sophister to vse trifling suttleties towards vs: but hee hath an eye to the deede it selfe. There are that will not sweare expresly by the name of GOD: but yet they cease not to bee faultie and offen­ders. For wee must refer our selues to that which our Lord Iesus Christ speaketh in the fift of saint Mathew. When yee sweare by heauen (saith he) is it not the seate of the liuing God?Mat. 5.34.35. If yee sweare by his temple: is it not the place where his ma­iestie resteth? Then if wee thinke wee shall not bee condemned, so wee expresse not the name of God: it is a [...]fondnesse. Let vs not beguile our selues therewithal: for it is too chil­dish an excuse. For why? Doeth not the hea­uen beare a representation of Gods Maiestie? [Page 196] Yee see then that his glorie is thereby dimini­shed. As much is to be saide of the earth. For it is his footestoole, as Iesus Christ auoucheth in the forealleadged text. Wherefore let vs learne in fewe wordes, that we must yeelde such reue­rence to the name of God, as to put away all othes from among vs, sauing so farre forth as necessitie requireth, and as God giueth vs leaue to borrowe his name. And moreouer, let vs alwayes followe this, to keepe this simplicitie 10 in our talke, to say it is so: assuring our selues that whatsoeuer is more, is euil and condemned by the lawe,Matt. 5.37. that is to wit, if wee take the name of God in vaine. And indeede there is a dub­ble mischiefe to bee seene in all needlesse othes, and wherein Gods name is not honoured as it ought to bee. For when men let them flie so at all aduenture: it is a token that they passe not what they saye. Againe, whereof com­meth it, but onely of this, that folke are so full 20 of lying and deceit, as no man can beleeue that which is saide to him, when one speakes to ano­ther? Needes must there bee greate froward­nesse and naughtinesse among them. Where­as God hath giuen vs a tongue, it is partly to the intent wee shoulde common one with ano­ther thereby: for it is as yee woulde saye the messenger of the hearte, so as thereby wee ex­presse the thinges that we haue conceiued in our minde. Wee see then that needelesse othes 30 spring of the vntrustinesse of men. And there needes no inquisition or long trial of the matter: for euerie man hath his owne witnesse in that behalfe. Howe so euer the case stande let vs learne to vse such modestie in this respect, as God commaundeth that we sweare not without cause nor vnrequired.

Howbeit to make this matter the easier to bee vnderstoode, many do beare themselues in hand that when they sweare by their faith, it is not 40 materiall. Indeede the most part of them sweare by nothing at al: for they haue no more faith thā dogges: they haue neither conscience nor Re­ligion. But yet shall not the name of Faith faile therefore to be esteemed afore God: for hee set­teth much store by it, and counteth it as a holy thing, which cannot nor ought not to bee so vn­hallowed, except we will needs make our selues guiltie, and runne in daunger of the threat that is vttered here, as we see. Now then let vs mark 50 wel that it is not ynough for vs to haue forborne to sweare expresly By God: but also that if a man sweare by his faith, or vse any confirmation wherein there is any marke of Gods maiestie: his name is vnhallowed in so doing. And what shall then become of such as not onelye vse false othes to countenaunce their matters with­all, and sweare at all aduenture and as it were in scorne and mockerie: but doe also spite God with horrible blasphemies, so as they spare 60 neither fleshe, bloude, nor death nor anye thing else? Are such men to bee helde as onely guiltie of simple abusing of Gods name? No: but as guiltie of the heynousest vilanie that can bee doone. Beholde our Lorde Iesus Christe the Lorde of glorie, abased himselfe for a time, as saieth S. Paul. Now if there were no more but this,Phil. [...] that he being the fountain of life, became a mortall man, and that he hauing do­minion ouer the Angels of heauen, tooke vppon him the shape of a seruant, yea euen to shed his bloud for our redemption, and in the end to suf­fer the curse that was due vnto vs:Gal. [...] were it con­uenient that notwithstanding all this, he should now adayes in recompence thereof bee torne in peeces, by the stinking mouthes of such as name themselues Christians? For when they sweare by his bloud, by his death, by his woundes and by whatsoeuer else: is it not a crucifying of Gods sonne againe as much as in them lyeth, and as a rending of him in peeces? And are not such folk worthie to bee cut off from Gods Church, yea and euen from the worlde, and to bee no more nombered in the aray of creatures? Should our Lord Iesus haue such reward at our handes, for his abacing and humbling of himselfe after that manner?Mich. [...] God in vpbrayding his people saieth thus: My people, what haue I doone to thee? I haue brought thee out of Egypt, I haue ledde thee through the wildernesse, I haue brought thee vp with all gentlenesse and louingkind­nesse, I haue planted thee as it were in mine owne inheritance, to the intent thou shouldest haue beene a vine that should haue brought me forth good fruite, and I haue tilled thee and ma­nured thee: and must thou nowe bee bitter to me, and bring foorth sower fruite to choke mee withall? The same belongeth to vs at this day. For when the sonne of God, who is ordeined to bee iudge of the worlde,Iohn [...] shall come at the last day: hee may well say to vs: howe nowe syrs? Ye haue borne my name, yee haue beene baptised in rememberance and recorde that I was your redeemer, I haue drawen yee out of the dunge­ons where into yee were plunged, I deliuered you from endelesse death by suffering moste cruell death my selfe, and for the same cause I became man, and submitted my selfe euen to the curse of GOD my father, that you might be blessed by my grace and by my meane: and beholde, the rewarde that you haue yeel­ded mee for all this, is that yee haue (after a sorte) torne mee in peeces and made a ie­stingstocke of mee, and the death that I suffe­red for you hath beene made a mockerie a­mong you, the bloode whiche is the washing and cleansing of your soules hath beene as good as trampled vnder your feete, and to bee short, you haue taken occasion to banne and blaspheme mee, as though I had beene some wretched and cursed creature. When the soueraine Iudge shall charge vs with these thinges, I praye you will it not bee as thun­dering vppon vs, to ding vs downe to the bottome of hell? Yes: and yet are there ve­rie fewe that thinke vpon it. For if neede­les othes were as greatly abhorred nowadayes among men as they ought to be: they woulde not by & by after take such leaue and boldnesse as they doe to flesh themselues in periurie and forswearing.

As touching blasphemie, doth not y^e world see [Page 197] what commeth of it? And yet woulde wee bee ielous of our owne honestie and reputation, when in the meane season Gods name is troden vnder foote among vs. If a man haue spoken amisse of ones father, hee coulde finde in his heart to make a quarrell of it, and eyther to sew him at the Lawe, or else much rather to bee reuenged of him with his owne handes, and men beare themselues in hande that they may with honestie maintayne the quarrels of their 10 parentes. Beholde, our soueraigne Father is in­iured after the same manner, euen the same fa­ther who not without cause is named the Lorde of glorie,Psal. 24.7. before whose sonne all knees ought to bow, as Saint Paule reporteth to the Philip­pians, euen hee shall bee so mocked as a man coulde doe no worse to him,Phil. 2.10. except he shoulde spitte in his face: and yet notwithstanding euen they that name themselues Christians, and which pretend in deede to seeke his honour,20 shall bee the greatest and horriblest blasphe­mers of him. But yet for all that, as I said afore, our Lorde will not cease to maintayne his owne honour, (as hee himselfe auoweth.) When hee seeth men so heathenish as to deface his Maie­stie after that fashion, to the vttermost of their power: He maketh a solemne othe that he will bee reuenged of it. As truely as I liue (sayeth the Lorde) I will not giue myne honour to ano­ther.Esa. 42.8. & [...].11. And like as hee will not haue his honour 30 conueyed ouer vnto idols: so is it certaine that the same saying hath a further reache, that is to wit, that if men doe falsely abuse his holy name, they shall feele in what estimation hee had it. And therefore let vs not looke till this bee ac­complished vppon our selues: but let vs learne to yeelde reuerence to our GOD, and to him that hath all soueraigne Maiestie, that is to wit, to our Lorde Iesus Christ: and let vs learne therewithall, to sweare in such wise, as it may 40 alwayes bee a warrant vnto vs, that it is he to whom wee belong, and that hee is our Fa­ther, our Maker, and our Iudge. Thus yee see what wee haue in effect to gather vppon this text.

But withall there is a threatening added: whereby wee see mens dulnesse, and howe Sa­tan hath as yee woulde say bewitched them, so as they conceyue not Gods wrath, when it is set afore them. I will not holde him giltlesse that taketh 50 my name in vaine. Loe it is GOD that speaketh. I pray you ought not the haire of them to stande vp stiffe vppon their heades, which sweare so vi­lanously as I haue mentioned afore? If a man sweare by his faith vnaduisedly: beholde, God armeth himselfe and sayeth: no sir, seeing thou hast not honoured mee, thou must yeelde an account of such treacherie. God can not away with a simple lye: and if periurie be added there­to, it is yet worse. If a third fall to blaspheming,60 it is the vttermost poynt of all leudnesse, and as bad as an open defying of GOD, as though we woulde runne vpon him and wounde him. Now if in this case a man thinke not vppon the pu­nishment that is prepared for all such as doe so falsely misuse the name of GOD: or haue dis­honoured it, may it not bee said that he is beast­ly drunken, and as it were out of his wittes, and that Satan hath made him starke blinde? Alas yes: and yet neuerthelesse, it is as common a thing as may bee. If a maister shoulde saye in his house, I will bee obeyed in all things: but yet there is one thing aboue all the rest which I am desirous to haue done, and I can not abide that any man shall transgresse it, but that hee shall by and by bee thrust out of the doores, and bee punished for it as he deserueth: If a Maister haue a thing in such estimation, although his men be not so circumspect in all the rest, yet will they stand in some feare of this.

Nowe then,Deut. 27.16.20.24.26. beholde, God curseth all such as shall haue transgressed his Lawe in any point. Cursed bee he that honoureth not his Father and mother: Cursed bee he that stealeth: Cur­sed bee he that committeth adulterie: Cursed bee he that perfourmeth not all things contai­ned in the Lawe. And here specially, there is a threate vppon all such as shal haue abused Gods name. Hereby he sheweth vs that although he will haue vs to keepe his Lawe in all pointes, and to direct our liues thereby: yet notwithstan­ding he reserueth still this point to himselfe, and will haue his name to bee priuiledged. Nowe if this threatening slippe away for all that, so as it sinketh not in our mindes, nor restraineth vs at all from presuming to dally so with God and his Maiestie: must it nor needes bee said (as I haue touched alreadie) that the diuell hath carryed vs away, and that wee bee bereft of all witte and reason? Yes: but if this threate doe not waken vs nowe: wee must finde in the ende that Gods publishing of it was no false alarum. And there­fore let vs learne to bee touched to the quicke, sith wee see that our Lorde setteth himselfe so expressely against vs, and sheweth himselfe to bee an aduersarie to all such as abuse his name. For what cost is it to vs to abstaine, as well from all false othes, as from all vnaduised othes, and specially from all blasphemies? The greatest excuse that they haue which would lessen their fault, is that they cannot refraine bicause they bee inured to it by custome. Yea, but if euerye man woulde set before his eyes that God is his Iudge: surely he might soon forget his swearing: and when the name of GOD were to bee vsed, men would not doe it but with great singlenesse of heart. In so much that if men went to lawe, they shoulde haue as it were Gods Maiestie pre­sent there, so as hee myght bee behelde sitting there as Iudge when he were called to witnesse, and men shoulde not vse his name but in such wise,2. Tim. 2.19. as Saint Paul speakes of, where he saieth that wee must not take Gods name but in all ho­linesse.

This therefore might well be done. But what? Our tongue runnes ryot euen so farre as to the foresaid despising of Gods name: so that crie what men can, yea and (as yee would say) beate they it into vs with beetles: (for the things that the holy Scripture telleth vs concerning the a­buse of Gods name, are like mightie blowes with a beetle wherewith GOD striketh vppon vs:) [Page 198] and yet for all that, wee continue still the same wee were afore, and Gods name hath neyther honour nor Maiestie more than it had before. Yet notwithstanding, all such as haue any vn­derstanding and feeling of Gods name, ought to thinke well vppon that which is saide here. And moreouer (as I haue declared alreadie) when wee bee once warned of that which wee haue seene heretofore, that is to wit, that hee which speaketh is the Euerlasting, and our Creator and 10 Redeemer, which hath shewed himselfe more than a Father and Sauiour towardes vs: if this bee well printed in our minde, surely all othes wil easily be forgotten. But if we keepe on our way stil:Zach. 12.10. the saying of the Prophet Zacharie shall be fulfilled vpon vs: which is, they shal see him whom they haue perced, that is to say, whō they haue wounded. For although men flatter one another, and make but a laughing at their othes, and imagine that their swearing shall ea­sily 20 bee forgiuen them: yet is God wounded by it, and hee wil shewe in the end, that it is not for men to rush against him after that fashion.

Herewithall wee haue to marke, that vnder one kinde, GOD meant to shewe what reue­rence wee ought to yeelde in effect to his name. In deede be speaketh here expressely of Othes: but yet this doctrine ought to bee stretched fur­ther: namely that when wee thinke of God, or heare any speaking of him, it must be done with 30 all reuerence, so as wee may bee wakened vp, not onely to honour and praise him aboue all, but also to consider,Iob. 41.16. that euen the Angels doe tremble at the sight of his inestimable glorie, and therefore that we which are wretched crea­tures and as transitorie as maye bee, ought at leastwise to doe homage to the soueraigne Ma­iestie of our GOD, whensoeuer hee is spoken of. That is principall point which we ought to marke well in this text.40

Truely this doctrine is easie ynough of it self: but it is darke to vs, bicause it is so ill put in pra­ctise. What a sort of vaine thoughtes come in our heades when wee thinke vppon GOD? In deede our nature is inclyned therunto, as of folk that are fraughted with all vntrueth, so as there is nothing but darkenesse in vs. But yet for all that, if a man feede his owne humour with lewd and wicked imaginations conceiued against the honour of GOD: he sheweth sufficiently that 50 he hath conspired and confederate himselfe with the diuell. Neuerthelater howe many are there that bethinke themselues, when any leawd fan­sie commeth in their minde, or which labour to suppresse and beate downe the thinges by force, which their owne conscience telleth them to be wicked and against the glorie of GOD? Nay, they rather take pleasure in them, and welter in them. Nowe when mens spirite, that is to say, their vnderstanding is so defyled, the residue is 60 easily corrupted. And for proofe thereof: howe doe men most commonly speake of God? What manner of talke haue they of him? It shoulde seeme that their whole seeking is to bee corrup­ted: there needeth but a little leauen to sowre the whole lump of Dowe,1. Cor. 5.6. as sayeth Saint Paule treating of this naughtie talke which marreth and infecteth vs with wicked vices. But the worst is when men speake of GOD in way of moc­kage. For what a thing is it that he shoulde bee scoffed at, and that he shoulde bee scorned in woordes, not onely vayne and fond, but also shamefull and horrible? It is not a wilfull viola­ting of his Maiestie? And yet men doe so, yea euen ouer commonly, in so much as yee shall hardly haue long talke in any companie, but somewhat shall be intermingled that may found to the contempt of GOD. And doe wee not shewe thereby, that wee neuer wist what it is to worshippe GOD? Wee can well ynough say dayly, Hallowed bee thy name: and yet we doe the cleane contrarie. Needeth there any other sentence of condemnation against vs than that? When wee come here to Church, wee protest with our mouthes that wee desire that Gods name shoulde bee maintayned in due honour: wee say as much at the table: and likewise doeth euerie man both at his rising and at his going to bedde, (I meane such as are not vtterly brutish: for there are which wote not what praying to God meaneth.) But as for those which haue yet so much honestie as to pray vnto God, they will well ynough say with their mouth, hallowed be thy name: but it is no sooner from their tongues end, but by and by a false othe is in their mouth, and they make Gods name to runne too and fro. And what else is such falshood, than a vio­lating of Gods Maiestie, and as a striking of him with a Dagger, or as a spitting in the face of him? Therefore as I haue tolde you alrea­die, there needs none other Iudge to condemne vs for our foolish othes, than the protestation that wee our selues make when we desire GOD to maintaine the holinesse of his name, and yet in the meane whyle indeuour to deface it as much as wee can.

But nowe remayneth that we speake of God in al reuerence, specially when his workes come in talke. As howe? In speaking of the weather, bee it faire or bee it rainie, they bee markes of his Maiestie. If he sende vs sadde weather, hee sheweth himselfe a Iudge to make vs perceiue his displeasure, to the intent to make vs enter into the examination of our sinnes, that wee myght bee sorie for them and bee ledde to a­mendment. But in stead of humbling our selues before GOD, and of being sorie that wee haue offended: wee become wayward as wee see men commonly bee, who fall to repyning, and saye, must this weather last euer? and so wee flee not to our GOD, ne aske him forgiuenesse of our sinnes. And after the same maner deale wee in all other thinges: for I alledge but onely one ex­ample, to shewe that when wee speake of Gods workes, wee must eyther perceiue him to bee a Father by his goodnesse, or feele him to bee a Iudge by his rigour. Therefore whensoeuer God doeth any thing that misliketh vs, and is con­trarie to our desire and wishing: let vs vnder­stand that hee chastiseth and tameth vs,1. [...] 32. to the ende wee should enter into the examination of our sinnes to condemne them and to bee sorie [Page 199] for them. If we glorifie not God in that behalfe, wee vnhallowe his holy name. Againe on the contrarie part, when God draweth vs to him by gentlenesse as a louing and pitifull father: it is to the intent wee should bee brought vnto him, and honour him the more. And if our vnthank­fulnesse bee to bee condemned for not honou­ring of him at the first worde that he speaketh to vs: howe shall wee doe when all things vpbraide vs, so as God hauing layd hold on vs on all sides,10 can by no meanes win vs to him, whereby hee sheweth that wee bee vtter despisers of his Ma­iestie, and that wee haue trampled his woorkes vnder our feete, or ouerturned them with our snoutes like swine? I pray you shall it not redoūd to our dreadfull condemnation, if this may bee laid to our charge?

Nowe although God haue set his marke vp­pon all his workes, so as wee ought to know him both in fayre weather and in fowle, in heate 20 and in colde, and (to bee short,) in all the order of nature: yet hath he set his marke chiefely vp­pon his woord. Of a trueth it is an vnexcusable crime, when wee acknowledge him not in the good thinges that he hath made and done for vs. Wee holde our life of him: it is in him that wee liue,Act. 17.28. as speaketh Saint Paul. If all these be­nefites make vs not to bee mindefull of God: it is too vnmeasurable a churlishnesse alreadie: but yet (as I saide afore) it hath bene his will that 30 his marke shoulde bee printed aboue all thinges in his woord. Let vs looke vppon Heauen and earth, and wee shall see GOD eueriwhere. For what else is the worlde than (as sayeth S. Paul) a liuely image wherein God setteth foorth him­selfe? [...]om. 1.20. Although he bee vnuisible in his owne be­ing: yet doeth he shewe himselfe there, to the intent that wee should worship him. But come wee once to the holy Scripture: there is an i­mage wherein God sheweth himself much more 40 familiarly vnto vs,Cor. 3.18. than he doeth either in the skies or in the earth. Neither Sun nor Moone, (though they giue light to the worlde,) doe so set foorth the Maiestie of God, as the Lawe, the Prophetes and the Gospell doe. And yet for all that, after what manner doe men speake of them? Howe boldly doe they deale with them? I pray you doe not men take leaue nowe adayes to speake of Gods name after their owne fansie? And when they fall to reasoning vppon the holy 50 Scripture among Cuppes, in Tauernes and at Tables, doeth their talke tend to the humbling of themselues, that they may all knowe their owne rudenesse and infirmitie, and aske of God the gift of his holy spirit, to the end that we may handle his mysteries as becommeth vs? No: but those disputations are made as it were in way of mockerie, and thereby it appeareth well, yea much more than were requisite, that there are verie fewe true Christians nowe adayes in the 60 worlde. It is apparant that some dally with the holy scripture, and wrest it to prouerbs of laugh­ter, making it a matter to sport and play withal, as though it were but as a nose of waxe for euery man to fashion and vnfashion at his owne plea­sure. Othersome holde fond discourses on it, de­maunding, why is this, and why is that? And a­gaine, when wee come to Gods high mysteries: if any thing mislike vs, wee would haue it euerie whit wyped out. And that is all one as if wee would pull God out of heauen.

Nowe then let vs learne that God commen­deth the honour and authoritie of his word vnto vs aboue all thinges: as if he should tell vs that looke whatsoeuer is contained in the holy scrip­ture, wee must receiue it with allowelinesse, and yeelde our selues plyable to that which is con­tained therein. Yea and although the same bee contrarie to our vnderstanding, and wee coulde finde in our heartes that God had spoken after our maner: yet let vs doe him the honour to im­prison all our owne wittes, and to say: Lord, wee be thy scholers, and therefore we receiue quiet­ly whatsoeuer thou hast vouchsafed to teach vs, assuring our selues that the same is for our bene­fite and welfare. Therefore whatso euer is con­tained in the holy Scripture, let it bee receiued reuerently without exception. And when Gods holy mysteries come in question: let vs not iudge of them according to our owne vnderstanding: but if it happen that any thing seeme not good and conuenient vnto vs, let vs bridle our selues, and let God haue his full scope, so as his woord may haue all the libertie that may be. Also ther­withall, when wee reade the holy Scriptures or come to a Sermon, let vs alwayes beare in minde to thinke thus with our selues: behold, our God sheweth himselfe here, and he is set down as our iudge: and therefore it is not for vs to kicke and spurne against him, as wee see a great sorte doe when they come to Sermons. But what? They haue conceiued rancour in their heart against God and his word, and therefore they can reape nothing by it but vtter naughtinesse: in so much that they gather venim more and more, to belk out their blasphemies at tables when mē speake not to their liking. And is that (thinke you) a good honouring of Gods name? Now therefore, whether it be that wee reade the holy Scripture, or that it be treated of in Sermons: let vs learne to haue Gods name alwayes in such reuerence, as to quake at it when we heare it spoken of, spe­cially whē his word is preached, as is said by the Prophet Esay.Esa. 66.2.5. For so shall wee shewe, not onely in wordes but also in deede, that wee be true be­leeuers: and God also will auowe vs for his peo­ple, and in the end gather vs into the heritage of the kingdome of heauen.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him, not to impute those vnto vs which we haue committed heretofore: but that it may please him so to reforme vs to himselfe, as our whole seeking may bee to honour him, and to giue our selues to his seruice, y^t he may dwell among vs, and our Lorde Iesus raigne ouer vs, both by his holy spirit and by his woord. And so let vs all say, Almighty God heauenly father, &c.

On Thursday the xx. of Iune. 1555. The xxxiiij. Sermon, which is the fifth vpon the fifth Chapter.

AFter that he had spoken of the pure worshipping and seruing of GOD, to the glorifying of his name, without taking of it either in othes or in other thinges, o­therwise than in way of honour, nowe mention is made of Gods seruice accor­dingly as he hath required it in his lawe, and of the order which he hath set downe for the faith­full to exercise themselues in. As for example,10 the [Sabaoth or] day of rest was a figure, partly to shewe that men could not serue God duetiful­ly, but by mortifying all that euer is of our owne nature, and by dedicating themselues there­withall in such sort vnto him, as they may bee as it were quite separated from the world. Second­ly the day of rest was a Ceremonie to bring the people togither, that they might heare the Lawe, and call vppon the name of GOD, and offer the sacrifices, and all other thinges that 20 concerne the spirituall gouernment. Thus then wee see nowe after what sorte the Sabaoth day was spoken of: but yet would it not be well vn­derstoode without distinction, and without lay­ing forth of the said two partes by peece meale. Therefore we haue to note, that the Sabaoth or day of rest, was a shadow vnder the Law till the comming of our Lord Iesus Christ, to doe mē to vnderstand that God requireth that they should vtterly ceasse from their owne workes: and that 30 is it which I meant in one word, when I said y^t we must mortifie all that euer is of our own nature, if wee will conforme our selues to our God. And that it is so, Saint Paule declareth: and be­sides that, wee haue recordes ynow thereof in the newe Testament. But it shall suffice to haue alledged that which is most apparant, name­ly to the Colossians,Col. 2.17. where it is saide that wee haue the substance and the body of the thinges that were vnder the Lawe, wee haue it (sayeth 40 he) in Iesus Christ. And therefore it was re­quisite for the fathers of old time to bee trained in this hope, as well by the day of rest, as by some other Ceremonies. But nowe that the thing it selfe is giuen vnto vs, wee must no more stay vp­pon the shadowes. In deede the lawe is not so a­bolished, but that we ought to holde still the sub­stance and trueth of it:Matt. 5.18. Eph. 2.15. Col. 2.14.17. but yet is the shadowe of it done away by the comming of our Lord Ie­sus Christ If it bee demaunded how the fathers 50 of olde time knewe that: Moses hath giuen vs vnderstanding thereof, as is shewed sufficient­ly in the Booke of Exodus,Exod. [...] 17. For God hauing set foorth his Lawe in the twentieth of Exodus, which hee vttered vnto Moses, telleth him to what ende it tended, saying that he had ordey­ned the Sabaoth daye, to bee as a warrant of the sanctifying of the people of Israel vnto him. It is (sayeth he) a badge of my holynesse which I haue ordayned among you. Now when as the scripture speaketh to vs of being made holy vnto GOD: it is to separate vs from all thinges that are contrarie to his seruice. But where is such purenesse to bee founde? Wee bee in the worlde, and wee knowe that in the worlde there is nothing but vtter frowardnesse and naughtinesse as sayeth Saint Iohn in his Canonicall Epistle.1. Ioh. [...] But men neede not to goe out of themselues to haue battell against God and his righteousnesse: for all our senses and all our affections (sayeth Saint Paule in the eyght to the Romanes) are enemies vnto God.Rom. [...] When men giue heede to their owne thoughts, desires, likings, and lustes: they make open warre a­gainst God. Wee knowe howe it is tolde vs in the sixth of Genesis, that all that euer man can imagine is alwayes euill,Gen. [...]. [...] and that all that euer man deuiseth in himselfe and hath of his owne store, is vtterly vntowarde and corrupt afore God. So then, wee see well that wee cannot bee sanctifyed to our God, that is to say, wee cannot serue him vndefyledly, except wee bee separa­ted from the defylings that are contrarie to him, and that the thinges which are of our owne na­ture bee abolished. Nowe it was requisite that all these thinges should bee figured to the aun­cient fathers, bicause Iesus Christ was not yet fully reuealed vnto them. But wee in these dayes haue the full accomplishment and performance of all thinges in Iesus Christ. And for proofe thereof,Ro [...]. [...] Saint Paule saieth that the olde man is crucified with him. Whereas Saint Paul speakes after that sort of the olde man, he meaneth the things that we haue from Adam, all which must be rypened and done away. Not as touching the substance of our bodie or of our soule, but as touching y^e naughtines that is in vs. The blind­nes that maketh vs to go astray, and the wicked lustes & likings which are vtterly disobedient to Gods rightuousnesse, must be beaten downe, bi­cause they be drawen frō Adam. And how is that done? Not by our owne power or policie: but by our Lorde Iesus Christ:1. Cor. [...]. who by dying for vs,Rom. [...] to wipe away our sinnes y^t they might no more bee [Page 201] imputed vnto vs, hath also purchased vs this prerogatiue, y^t by y^e power of his holy spirit we be able to forsake the world & our selues, so as our fleshly affectiōs shall not ouermaister vs. And al­though we be ful of disobedience: yet shall Gods spirit ouerrule vs, to hold them downe & to keep thē in awe. And therefore it is sayd y^t wee be risen againe with him,Col. 2.12. as S. Paul declareth lykewise in y^e forealledged text to y^e Colossians. But this was not yet manifested vnder y^e Law. Therfore it was 10 requisit y^t the fathers which liued at y^e time, shold haue some help, such as y^e sacrifices were, to feed thē in the hope of the death of our Lorde Iesus Christ, so as they might know y^t their sinnes were cleansed away by y^e bloud of y^e mediator▪ Likewise they had y^e Saboth day as warrāt of the grace y^t was purchased vs to mortify our thoughtes & af­fections, that God might liue in vs by y^e power of his holy spirit.Gal. 2.19.20

Now we haue som entrance to cōceiue y^t which 20 was touched briefely before: y^t is to wit, y^t the Sa­both day was as a figure, to represēt y^e thing y^t was fulfilled in deede at y^e comming of our Lorde Ie­sus Christ. And therefore let vs marke wel, y^t the Saboth day extēded to y^e whole seruice of God, to shewe that men could not honor him purely, but by renouncing thēselues, & by being separated from the defilemēts of y^e world & of their owne flesh.Eze. 20.21. & 22.8. & 32.38. And for the same cause were the Iewes re­buked lykewise by the prophet Ezechiel for not 30 keeping the Saboth day. And it is tolde them in such wise as if they had broken the whole lawe generally. And not without cause: for he y^t despi­seth the Saboth day, hath (as much as in him ly­eth) thrust the whole seruice of God vnder foot. And if the day of rest be not kept: all the residewe is nothing woorth, according to this saying of y^e Prophet Esay, y^t men must bereaue themselues of their owne vertues,Esa. 58.13. and be contented to forgoe them: or else it is not the Lordes Saboth, nei­ther 40 doth he lyke or alowe of it. Hereby we see y^t it is to no purpose to obserue the ceremonie a­lone. For had the Iewes kept the ceremonie ne­uer so straitly in assembling together on the Saboth day, without stirring one finger in their housholde businesse, & yet in the meane while nourish their own wicked affectiōs, & afterward put them in effect: it had bin but a mocking of God, by abusing of his name, and by defacing and falsifying the whole order that he had ordei­ned 50 accordingly also as he vpbraideth them. But the chiefe thing was to haue an eye to the true meaning of the figure: that is to wit, to the spiri­tuall seruing of God. And yet therewithal it be­hooued the Iewes to keepe the ceremonie al­so that was commaunded them. For God did so bridle them, as he vouchsafed not to let them haue the substance of things [alone by it selfe,] but he would that they should also haue the sha­dowes of them therewithall, vntil the com­ming 60 of our Lord Iesus Christ.

[...]ol. 2.20.And hereby wee see the thing that S. Paul speaketh: namely that as now we be no more ty­ed to the old bondage of keping the Saboth day. For we must doe so much honor to Iesus Christ, as to holde our selues contented with that which hee hath brought vs in his owne person, without the hauing of the outward thinges any more y^t were vnder the law. Now we see how this obseruation concerneth vs at this day. As tou­ching the ceremonie it selfe, it is past as I sayde, and therefore wee must come to the substance: which is, y^t to serue God wel, wee must learne to forbeare al our own wils, & all our own thoughts & affections. And why? Because y^t when wee will needes be wise in our owne conceites to imagine this or y^t to serue God withal, we marre al. Ther­fore our own wisedom must be layd down, & we must heare God speake, without following our own wil or fancie. Thus the first entrāce to keep the Saboth day as we ought to doe, is, not to be­leeue the thing y^t seemeth good to our selues: for wee must rest. And how must we rest? Wee must stand at a stay, so as our thoughtes runne not ro­uing abroade, to inuent one thing or other. We must (say I) continue quietly at one stay in the obedience of our God.Rom. 8.7. And when wee be temp­ted by our owne lustes, we must consider that all our lewde and disobedient affections, are ene­mies to God euerichone of them. Therefore we must rest stil in that behalfe, and referre our selues vnto God, that he onely may worke in vs, and guide and gouerne vs by his holy spirit.

Hereby we see God ouerslipped not any thing, when hee ordeined the Saboth day. And sith it hath so large a scope: what want wee more to teach vs a perfect doctrine of holynesse, when we haue the thinges which the holy Ghost hath set before vs? The matter is that we shoulde liue holily in the obedience of our God. And how is that to be done? Euen by receiuing his single worde, and by fashioning our selues according to his righteousnesse. Now forasmuch as the thinges which we haue of our owne nature, are cōtrarie thereunto:Matt. 6.14. Luk. 9.23. we must begin at this end of renoūcing our selues. That being done, we haue all that is requisite to the seruing of God. But y^t is very hard to be done. And therefore when we heare y^t God commandeth vs to keepe the Sa­both day, let vs looke that we marke, and consi­der that it wil not be done with playing, but y^t we must inforce our selues: & we shall haue profited greatly all our lyfe, if we keepe it well, that is to wit by renouncing whatsoeuer wee haue of our owne, and by dedicating our selues wholy vnto our God. And we ought to bee the more infla­med to the spirituall keeping of the Saboth of the Lord, seing we be set free frō the slauish sub­iection of the law, and God hath graunted grea­ter priuiledge to vs, than he did to the fathers of olde time: insomuch that hee is contented with our mortifying of the old man, to be renew­ed again by the power of his holy spirit, & we be no more boūd to the ceremonie that was kept so straitly vnder the law. Seing y^t God handleth vs so louingly: it bindeth vs the more to haue an eye to the principal, y^t we may obserue it duely. Yea & we must not alledge y^t the aūcient fathers had y^e ceremonie to quickē thē vp, which serued thē as a spurre: for inasmuch as our Lord Iesus Christ is come, we haue much more than the outwarde and visible signe. And forasmuch as al the things [Page 202] that were figured in those shadowes, are accom­plished in him:Col 2.17. we must not craue stil the thinges that were vnder the lawe. Thus ye see how the thing that is ordeined here concerning the Sa­both day, is nowe fulfilled, at leastwise as in re­spect of the truth of the figure, which the fathers had but in shadowe. And in very deede looke what was commaunded concerning the day of rest, must needes belong to vs as well as to thē. For let vs take Gods lawe in it selfe, and we shall 10 haue an euerlasting rule of righteousnesse. And it is certeine that vnder the tenne commaunde­mentes, God intended to giue a rule that should indure for euer. Therefore let vs not thinke that the thinges which Moses speaketh of the Saboth day,Psal. 19.8.9.10. Matt. 5.18. are needelesse for vs: not for that the figure remaineth still in force, but because we haue the trueth thereof. And for the same cause the Apo­stle in the fourth to the Hebrewes, applyeth the thinges that were spoken of the Saboth day,Heb. 4.3.10. to 20 the instruction of the Christians and of the new Church. For hee sheweth vs that we must fashi­on our selues lyke to our GOD, and that this is our full felicitie and perfection, because the whole souereigne welfare of man consisteth in being created after the image of God. What is to be done now, seeing that the said image is de­faced by sin, but that it may bee repaired againe? Ye see then that the way for vs to atteine to per­fection, is to fashion our selues lyke to our God 30 and to yeelde to his will, and to inquire of his workes: that wee may doe the lyke. Wherefore let vs vnderstand that to serue God well, we at this day be commaunded to streine our selues to the vttermost of our power, to subdew our owne thoughtes, affections and desires, that God may reigne in vs and rule vs by his holy spirit. And therefore it is in vaine for all hipocrites to glose, & to set a faire countenance vpon their doinges. For so lōg as wicked couetousnesse lyeth lurking 40 in their heartes: so long as they bee ful of enuie, rancor, ambition, crueltie, or guile: it is certeine that they do nothing else but breake the Saboth day. And therefore we may conclude that they ouerthrow the whole seruice of God, according to that which I alledged afore out of Ezechiel. As much is sayd thereof in Ieremy.Iere. 17.24. And in deed that is y^e cause why the ceremonie was so strait­ly looked to vnder y^e lawe. Thinke we that God did euer take pleasure in mens idlenesse? no sure­ly.50 But he punished the partie as sore y^t wrought vppon the Saboth day, as him that had murde­red a man. And why so? It seemeth to be a cruel­tie, that a man should bee put to death for clea­uing of a litle wood vppon y^e Saboth day,Num. 15.32.35. as if he had cōmitted a murther. But yet doth God con­demne him to death y^t cleaued wood vpon y^e Sa­both day. And why? Because y^e vnder that figure was cōprehended y^e whole seruice of God. And for y^e same cause is it sayd in Ieremie,Ier. 17.21.22.28. y^t they bare 60 burthens, and went to cart vpon the Saboth day. And why? It should seeme that God stādeth too much vpon a trifling and childish matter: but he had an eye to the thing that was betokened by the Saboth day▪ and when that was so despi­sed by the Iewes, it was a trayterousnesse, where­by they shewed that they made no reckoning of the lawe at all. So then, to come againe to our selues, seeing that wee haue not this figure so straitly nowadayes, but God hath giuen vs a greater libertie,Col. [...] which was purchased for vs by the death and passion of our Lorde Iesus Christ: let vs learne to giue our selues earnestly vnto him, and to vnderstand (as I sayd afore) that we may all trauel in all the residewe, and yet it shal­be to no purpose vnlesse our affections be bride­led, so as wee striue to renounce all our owne thoughtes and desires, in such sort as God may haue the whole gouerning of vs, and we protest that we desire nothing else than to rest in him. And for the same cause also doth God set foorth himselfe to vs for an example. For hee thinkes it not enough to commaund men to rest: but also sheweth them the way.Gen. [...] For after he had created the worlde and all that is therein, hee himselfe rested. Not that he was weary or had any neede of rest: but to allure vs to behold his workes▪ that we might rest in them, and therewithall fashion our selues lyke vnto him. Wil we then keepe the spiritual rest? lyke as it is said that God rested frō his workes: so must we rest also, ceasing to doe what seemeth good to our selues, and whatsoe­uer our owne nature coueteth. If this example of God prouoke vs not: wee shewe well thereby that we neither seeke nor in any wise couet our owne welfare, but that we will needes continew wilfully in our wretched and cursed state. The souereigne welfare of men (as I sayd afore) is to sticke vnto God & to be knit vnto him. Beholde, our Lord calleth vs to him, & telleth vs that wee can haue no true holynesse nor vnion with him, but by resting from our owne workes. Now if we be so vnruly, that we will alwayes be occupying of our armes & legges, & be still doing what wee thinke good: surely it is as a breaking of y^e band that is betweene God and vs, & a separating and estranging of our selues from him as much as in vs lyeth. And doth it not appeare thereby, y^t we seeke to be left vp as a pray to Satan, to be cary­ed & haryed away by him, for want of being any more vnder the protection of our God? Yes: but what for that? There are very fewe y^t thinke of y^t. The world sees what libertie al men take to thē ­selues. If one come & tel a man that he must not walke after his owne fancie. Tush (saith hee) I knowe how to behaue my selfe. But a man could not deuise to spite God more manifestly, than by such rebelliousnesse. It is all one as if we woulde needes shewe that wee will not y^t he should haue any superioritie ouer vs. In deede men will not be acknowē y^t it is so: but yet it is so in very deede. For (as I haue sayd already) it is no seruing of God, vnlesse we begin at the absteyning frō our owne thoughtes & affections. Therefore when men will needes be selfwise & trust to their owne wit, so as they take leaue to doe what they list, & to follow their own affections & fancies▪ & labor not to represse thē, but are offended whē others goe about to reclaime them: it is a signe y^t they neuer wist what it is to serue God, nor y^t it is the chiefest poynt of the lawe. And therefore let vs marke wel, y^t whereas God alledgeth his owne [Page 203] example: it is to allure vs gently to y^e keeping of y^t spiritual Saboth or rest, y^t we might thinke our selues vnhappy to be separated frō him, as I tou­ched afore. And behold, y^e band of this cōiunctiō is y^t we withdraw not our selues from his religion & trueth, but suffer our selues to be ruled by him.

But now it may be demaunded, why y^e Iewes were commaunded to rest but onely the seuenth day: for our renowncing of our owne thoughtes & affectiōs, must not be for one day in a weeke:10 but we must continue in y^t minde al y^e time of our lyfe. To be short, the rest y^t God cōmandeth vs is euerlasting, and not by pangs or fittes as they say. And why then close he but one day of the week? It was to shew vs, that when we haue done what we can to renounce our wicked lustes, our false pretences, and whatsoeuer else is of our own nature: yet shall we neuer be able to atteine ful­ly thereunto, till we be quite & cleane bereft of our fleshe. True it is y^e faithful ought to keepe a 20 continual Sabboth all their life long, by forbea­ring their own wils and workes, & by indeuoring to giue themselues ouer vnto God w^t all humili­tie & submission, so as they may obey him quiet­ly: I say we must doe so, or else al y^e seruice y^t we be desirous to doe vnto God, shall be but a feining, & he wil disalowe it & reiect it. Neuerthelesse we cannot so discharge our selues in renoūcing our affections, but y^t there will alwayes be somewhat worthie of blame in vs. S. Paul doth in deed glo­ry 30 y^t the world was crucified vnto him,Gal. 6.14. & 5.17. & he vn­to y^e world: but yet for al y^t, he ceaseth not to say, y^t his fleshe fighteth against his spirit, so as there is neuer any agreemēt betwixt thē. Yea and hee confesseth in y^e seuenth to y^e Romans, that he felt such strife cōtinually in himselfe,Ro. 7.15.19. as he did not y^e good y^t he would haue done, y^t is to say, he perfor­med it not w^t so earnest affection, nor was so fully determined to walke according to y^e will of God, but y^t he had alwayes some lets to hinder him, so 40 as to his own seming, insted of running strongly, he did but go limpingly. Sith it is so: let vs marke y^t Gods ordeining of y^e seuēth day to rest in, was not w^tout cause: for thereby he doth vs to vnder­stand, y^t we cannot atteyne to y^e perfect holinesse which he requireth at our hands, neither in one day, nor in one moneth. Why so? Because y^t when we haue fought neuer so lustily against the affe­ctiōs of our flesh, & against our wicked thoughts: there will alwayes remaine some dregges stil,50 till we be fully vnited to our God, & that he haue taken vs vp into his heauenly kingome. Vntill y^t time, we shall alwayes haue some temptations, trouble, & vnquietnesse in vs, so as wee shall well perceiue (I meane such of vs as indeuer to serue God) that we be stil subiect to many tēptations, & to the feeling of a number of stinges whereby we be prouoked to this or that. And are not all those thinges as many hinderances to holde vs backe frō the spiritual rest? If a man rested him­selfe 60 in God as he should doe: he should not con­ceiue any thing at all in his minde, that might turne him aside from the right way. He shoulde not haue any wicked lustes or lykinges. All such thinges shoulde bee farre from him. Now then when as we conceiue a number of lewde imagi­nations: then doth Satan step in to assaile vs, & to vexe vs w^t vnquietnesse. And when our minde is once inclined to doe euill: there are a number of thinges in vs, y^t tickle vs & set vs still foreward. And although we hate y^e euil, yet so it is, y^t by such tēptations we are prouoked to goe through with it. And thereby it appeareth y^t it is not an easie matter to winde our selues frō our wicked lustes, & to bring to passe y^t they may no more reigne in vs. So then let vs go foreward with this inde­uer of keeping Gods spiritual Saboth, for we shal neuer atteine fully to it, vntill y^e end of our lyfe.

But hereby we be put in minde of two things. The one is to mislyke of our selues, & to mourne continually, & to consider that although to our owne seeming we haue takē neuer so great pain to obey our GOD: yet notwithstanding we be but yet on our way stil, and we come far short of fulfilling the thinges that are required and com­maunded in the lawe. Thus haue wee a cause to humble our selues, because God shal always find enough and too much to condemne in vs as cō ­cerning our seruing of him, and also because that the spirituall rest is not yet such as he hath com­maunded, nothing neere. And lyke as wee haue occasion to humble our selues & to be sorie with true repentance: so ought we on the other side to be y^e more moued & quickened vp to goe for­ward, sith we see our owne wants as thus: True it is that God hath giuen me the grace to bee desi­rous to serue him: but how doe I behaue my self therin? alas I am yet far off frō doing it. Sith we see it is so: what should we do but inforce our selues? Therfore w^t our abhorring of y^e euil which is in vs, let vs also be the more earnest to profit stil in this rest, & to go foreward in it, & let euery of vs dayly call himselfe to account. Ye see then that God hauing giuen vs occasiō to humble our selues all the time of our life, sheweth vs that we must be earnest in correcting our vices, & in mortifying our flesh dayly more & more, & consider y^t it is not enough for vs to haue our olde man crucifyed in part, vnlesse we be also quite buried w^t Iesus Christ,Rom. 7.4. as saith S. Paul in y^e seuenth to the Romans before alledged. Thus much cōcerning y^e seuēth day, wherof mētiō is made in this place.

Now must we come to the second point: which is, y^t (as I haue sayd already) y^e Saboth day was a policy or order whereby to exercise the faithfull in the seruice of God. For that day was ordeined for men to assemble in, to heare the doctrine of the lawe preached, to communicate together w^t sacrifices, and to call vpon the name of God. As touching these poyntes, it belongeth as well to vs as to the people of olde time. For albeit y^t the figure be ceased, (I meane the same that S. Paul speaketh of in the episte to the Colossians:) yet notwithstanding, so much as cōcerneth the or­der, continueth still and hath his vse. And to what end serueth this order? To assemble our selues in the name of God. True it is that this ought to be done cōtinually: howbeit for our in­firmities sake, or rather by reason of our slothful­nesse, it is requisite that some one day should be chosen out. If we were as ernest in seruing of God as we ought to bee: wee should not appoynte [Page 204] one day in a weeke, onely but euery man ought to meete both morning and euening without lawe written, to bee edifyed more and more by Gods worde. And truely this exercise is more than needefull for vs, considering that wee bee so inclined to euill, as there needeth not any thing to thrust vs out of the way: and therefore it were expedient for vs to come together dayly in the name of God. But what? We see that men wil scarse meete vpon the Lord his day, and that 10 moste of them must bee held to it as it were by force. Considering then that there is such infir­mitie in vs: let vs vnderstand that this order was not made al onely for the Iewes, that they might haue some day wherin to come together: but al­so for vs, so as it belongeth to vs as well as to thē.

But yet herewithall we haue to marke, that this is not all: for it were a very slender order to haue a rest of our handes and feete, and to go no further than so. What then? we must apply this 20 rest to a higher purpose: we must refraine from our owne businesse which might hinder vs from the minding of Gods workes: and wee must call vpon his name and exercise our selues in his worde. If wee spende the Lordes day in making good cheere, and in playing and gaming is that a good honoring of God? Nay, is it not a moc­kerie, yea and a very vnhalowing of his name? Yes. But when the Shopwindowes are shut in on the Lords day, and men trauel not as they do on 30 other dayes: it is to the ende wee shoulde haue the more leasure and libertie, to intend to the thinges that God commaundeth: that is to wit, to be taught by his worde, to meete together to make confession of our faith, to call vppon his name, & to exercise our selues in y^e vse of his Sa­cramentes. That is the purpose whereunto this order ought to serue vs. But now let vs see if those which name themselues Christians, discharge themselues as they ought to do. Behold, a great 40 number thinke to haue y^e Lordes day most free to followe their owne busines, & reserue that day for the same purpose, as though there were none other day for them to appoynt vppon of all the weeke long. And though the bell tole to bring them to the sermon, yet it seemeth vnto them, that they haue nothing else to doe, but to thinke vpon their busines, and to cast vp their accounts concerning this and that matter. Othersome fall to gluttonie, and shut vp thēselues in their hou­ses,50 because they dare not shewe a manifest con­tempt in the open streetes: but yet the Lord his day is to them but as a couert to shrinke aside in from the Church of God. And hereby it appea­reth what affection we haue towardes all Chri­stianitie, & towardes y^e seruing of God, seeing we make that thing an occasion of withdrawing our selues further of from God, which is giuen vs for a helpe to bring vs neerer vnto him. And againe, be we once gone astray: it serueth to pul vs quite 60 and cleane away. And is not y^t a diuelish spite of men? yet notwithstanding it is so cōmon a thing, as is pitie to see: and would God that examples were more rare and further of to be found. But y^e worlde sees how all thinges are vnhallowed, in­somuch that most folke haue no regard at al of y^e vsing of that day, which was ordayned to with­drawe vs from all earthly cares and affaires, that wee might giue our selues wholy vnto God.

Furthermore wee must vnderstand, that the Lord his day was not appoynted al onely to the hearing of Sermons: but to the ende wee should apply the rest of the time to y^e praysing of God. Yea verily. For although he feede vs euery day: yet doe wee not minde his gratious benefites sufficiently to magnify them. In deede it were a poore thing if wee minded not Gods benefites but vpon the Lordes day: But because we be oc­cupied too much about our owne affaires on the other dayes, therefore wee bee not so much giuen to serue God in them, as vppon the day which is assigned wholy therunto. The Lord his day then must serue vs for a tower to mount vp into, to vewe Gods workes a farre of, as a time wherein we haue nothing to let vs or to keepe vs occupied, but that we may imploy all our wits to consider the benefites and gratious gifts that he hath bestowed vppon vs. And if wee can put this thing wel in vre (that is to say, if we can con­sider Gods workes), vpon the Lordes day, sure­ly we shall be the more giuen vnto it all the reste of the weeke after, and the minding thereof wil as it were fashion and polish vs aforehand, so as our musing vppon his workes long afore to the intent wee may knowe how to fare the better by them, wil leade vs to yeeld thanks vnto our God vppon the munday and all the weeke after. But if the Lordes day be spent not onely in games & pastimes full of vanitie, but also in thinges quite contrarie to God, so as men thinke they haue not kept holy the Lorde his day, except God be offended diuers wayes: if the holy order which God ordeyned to bring vs to him, be broken af­ter that fashion: is it any woonder though men play the beastes all the weeke after? What is to be done then? Let vs assure our selues that it is not enough for vs to goe to some Sermon vppon the Lordes day, to receiue some good instructi­on & to cal vpon the name of God: but we must also digest the same thinges, and bende all our wittes to consider the gratious thinges that God hath done for vs: and by that meanes wee must frame our selues to the thinges that may leade vs to our God, without further trauel on y^e Mun­day or of all the weeke after. And to the intent we may not doe aught else than record y^e thinges by good leasure, which we had learned afore: let our mindes be discharged of all things that may hinder vs, or plucke vs backe from the conside­ring of Gods workes. Thus ye see what the or­der is which we must keepe at this day. It is not to keepe the ceremonie so straite as it was vn­der the bondage of y^e lawe: for we haue not the figure or shadowe any more. But it serueth to cal vs together, that we may be inured according to our infirmitie, to apply our selues the better to y^e seruing of God, and to dedicate that day wholy vnto him, so as we may bee vtterly withdrawen from the worlde, and the same may stand vs in stead all the rest of the weeke, as I sayd afore.

Yea and wee haue to marke also, that it is not enough for vs to thinke vpon God and his works [Page 205] vppon the Lordes day euery man alone by himselfe: but that wee must meete together vp­pon some day certeine to make open confession of our faith. In deede this ought to be done eue­ry day as I haue sayd afore. But yet in respect of mens rawnesse, and by reason of their slothful­nesse▪ it is necessarie to haue one speciall day de­dicated wholy thereunto. It is true that we bee not bound to the seuenth day: neither doe wee (in deede) keepe the same day that was appoin­ted 10 to the Iewes: for that was the Saterday. But to the intent to shewe the libertie of Christi­ans, the day was chaunged because Iesus Christ in his resurrection did set vs free from the bon­dage of the law,Col. 2.11.12 14. & cancelled the obligation ther­of. That was the cause why the day was shif­ted. But yet must wee obserue the same order of hauing some day in the weeke, be it one or be it two, for that is left to the free choyce of Christians. Neuerthelesse, if a people assemble to 20 haue the Sacramentes ministred, and to make common prayer vnto GOD, and to shewe one agreement and vnion of faith: it is conuenient to haue some one day certeine for that purpose. Then is it not enough for euery man to with­drawe himselfe into his owne house, whether it bee to reade the holy scripture or to pray vnto GOD: but it is meete that wee shoulde come into the companie of the faithfull, and there shewe the agreement which wee haue with all 30 the whole body of the Church, by keeping this order which our Lord hath so commanded. But what? There a man may see too apparant vn­hallowing of Gods seruice. For (as I haue tou­ched afore) are there not a great sorte which could well finde in their heartes to shewe that they doe but mocke God, and that they would faine be exempted from the common lawe? It is true that they wil come to a sermon a fiue or sixe times a yeere. And what to doe there? Forsooth 40 euen to mocke at God & at all his doctrine. In deede they be very swine, which come to defile Gods temple, and are worthier to be in stables than there, and they were better to keepe them­selues at home in their stinking cabans. To bee short, it were better that such rascals and filthie vila [...]nes were quite cut off from the Church of God, than that they should come and intermin­gle themselues after that sort in companie with the faithfull. But yet how many times come they 50 thither? The bel may ring wel enough: for looke where a man left them, there shall he finde thē. So then we ought to bee the more diligent and careful, in quickening vp our selues to make such confession of our faith, as God may be honored with one common consent among vs. And be­sides that, all superstitions must bee banished. For we se how it is an opinion is poperie, that God is serued with idlenesse. It is not after that sorte that we must keepe holy the Saboth day.60 But to the intent it may bee applyed to the right and lawfull vse, we must consider (as I sayd afore) how our Lord requireth to haue this day bestow­ed in nothing else, but in hearing of his worde, in making common prayer, in making confessi­on of our faith, and in hauing the vse of the Sa­cramentes. Those are the thinges that wee bee called to Howbeit, we see how al things haue bin corrupted & confounded in the popedome. For lyke as they haue alotted dayes to honoring of their hee Saints and shee Saints, and set vp ima­ges of thē: so haue they surmised that they were to be worshipped with idlenesse. But seeing that y^e world is so giuen to corruption: it standeth vs so much the more in hand to marke well this dis­course concerning the Saboth day, as it is set downe here by Moses. And let vs consider to what ende our Lorde commaunded the people of olde time, to haue one day in the weeke to rest in: to the intent that wee knowing how the same is abolished by the comming of our Lorde Iesus Christ, may take our selues to the spiritual rest, that is to say, dedicate out selues wholy vnto God, forsaking all our owne reason and af­fections. Againe let vs reteine still the outward order, so farre as is meete for vs, that is to wit, of forbearing our owne affaires and worldly bu­sinesses, that we may intend wholy to the min­ding of Gods workes, and occupy our selues in the consideration of the good thinges that hee hath done for vs. And aboue all thinges let vs streine our selues to acknowledge the grace that hee offereth vs dayly in his Gospel that we may be strengthened in it still more and more. And when wee haue bestowed the Lord his day in praysing and magnifying Gods name, and in minding his workes: let vs shewe all the weeke after, that wee haue profited in the same.

Now let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes, praying him to make vs feele them bet­ter than we haue done. And forasmuch as wee can by no meanes serue him, vntill the froward­nesse that is in vs be done away, and inasmuch as he hath tolde vs that wee shall not cease to fight against his righteousnesse, so long as wee giue heade to our owne lusts and imaginations: it may please our good God to graunt vs such grace by the power of his holy spirit, as wee may be fully fashioned lyke vnto him that dyed and rose again for vs to mortify vs and to quicken vs. So then let vs beare the marke of our Lorde Ie­sus Christ euen in renouncing our selues, and let vs so submit vs to his will, as our whole seeking may bee to be fashioned lyke to his righteous­nesse, that his lawe may bee fulfilled in vs euen as it is spirituall, and wee be changed from flesh to spirit, to liue vnder his obeisance. And because there is alwayes so much in vs to be mislyked: it may please the same good GOD to beare with our infirmities, vntill his rest be fully brought to passe in vs, and that he haue taken vs vp into his heauenly kingdome. That it may please him to graunt this grace not onely. &c.

On Friday the xxj. of Iune. 1555. The xxxv Sermon which is the sixth vpon the fift Chapter.

I Declared yesterday how and why the commaundement of keeping the Saboth day was giuen to the Iewes. I told you briefly how it was a figure of 30 the spirituall rest which the faithfull ought to obserue, to serue God in.Col. 2.14.17 20. Howbeit our Lorde Iesus Christ hath brought vs the performance thereof, so as wee must no more stay vppon the shadowe of the Lawe,Rom. 6.6. but content our selues with the cru­cifying of our olde man by the power of y^e death and passion of our Lorde Iesus Christ, that wee may bee renued to serue our GOD throughly. But yet in the mean while we haue need of some 40 policie and order among vs. Therefore it is ex­pedient that there bee a day of rest for vs to meete together, that we be confirmed in the do­ctrine of God, and profite daily therein, that is to say, all the time of our life, and also bee occu­pied in calling vppon his name, and in making confession of our faith: and that therewithall the residewe of the day be spent in considering the benefits that wee receiue from time to time at Gods hand, that he may be the better glori­fyed 50 for them.

And now we haue to marke what is sayd in Moseses text. Six dayes shalt thou labor, sayth the Lorde. This must not be taken as though God commaunded vs to labor. It is true that we bee borne thereto, and wee knowe that God inten­deth not that wee should be idle, while we liue in this world: for hee hath giuen men handes and feete and cunning and wit. Yea and euen before there was any sin,Gen. 2.15. it is sayd that Adam was 60 put into the garden to dresse it. But the labor that men take now, is a chastisement for sin. For it is sayd vnto them, Thou shalt eate thy bread in the sweate of thy browes: that is a curse which is layd vppon all mankinde. For wee be not wor­thie to inioy the state that was giuen to our first father, which was to liue in pleasure without much troubling of himselfe. Notwithstanding, euen before sin came into the world, and before we were condemned of God to this paynful and constreyned labor, it behoued men to occupy themselues in some exercise. And why? For it is against our nature to be as vnprofitable blockes of wood. So then it is very certeine that we must apply the whole time of our lyfe to some labor. Neuerthelesse here is no precise commaunde­ment giuen of laboring six dayes. For in very deede there were other solemnities besides the Saboth day, vnder the Lawe: There were other feastes which might fall in the middest of the weeke. But for as much as the number of them was small, (for they were but fower dayes in the yeere:) here is no mention made of them: hee speaketh but only of the Saboth day. And wher­as it is sayd, thou shalt labor sixe dayes: our Lord sheweth vs that wee haue no cause to grudge of the giuing and bestowing of one day vppon him, seeing he leaueth vs sixe for one. As if he should say, is it a great matter to you that I should chose out one day to be reserued wholy to my seruice, so as ye shall doe nothing therein but reade and exercise yourselues in my lawe, or heare the do­ctrine that shalbe preached vnto you, and come to the temple to be there confirmed by the sa­crifices that shall be offered, and to call vppon my name, and to protest that you bee of the fe­lowship of my people? Shold this grieue you seing you haue sixe dayes free and whole to doe your businesse and affaires in? Seing then that I deale so courteously with you: as to require but one day of seuen: is it not too great an vnthank [...]ful­nesse, if yee complayne of that time as though it were misbestowed, as who shoulde say yee were so churlish and nigardly, as to grudge mee the seuenth part of your time? I giue you your whole life y^e sunne neuer shineth vpō you, but you ought to consider my goodnesse, & that I am [Page 207] a freehearted father towardes you. For I make my sunne to shine,Psal. 104.22 [...]3. to giue you light to goe by, that euery of you might doe his businesse. And why then should not I haue one day of seuen, wherein euery man shall surcease from his owne businesse, so as ye shall not be intangled in any worldly care, but that ye may haue leasure to thinke vppon me? We see then that this saying of laboring sixe dayes, is not set downe as a cō ­maundement, but rather as a graunt that God 10 maketh euen in way of vpbraiding men with their vnthankefulnesse, if they doe not obserue the Saboth day and keepe it holy as is spoken of it here.

But hereof we may gather a good and profi­table lesson: which is that when we be slow to o­bey God, we must cōsider his benefits. For what should more sharpen our desire to followe Gods commaundementes, than to consider that hee dealeth not roughly, with vs, ne ouerpresseth vs 20 not? behold God coulde reine vs with a streite bit if it pleased him: he could driue vs to so hard thinges as there should be no meanes to get out of them: but hee hath a consideration to guide vs as a father doth his children. Seing then y^t he doth so beare with vs: ought wee not to be the more prouoked to doe as he appointeth vs? yes. So then, as oft as Gods commaundements are hard vnto vs, or at leastwise seeme to bee so: let vs assure our selues that hee doth not presse vs so 30 much as hee could, nothing neere. For if God listed to vse his right with extremitie: we should be tormented out of all measure. Therefore let vs vnderstand that he beareth with vs, and that hee vseth more than fatherly goodnesse in that behalfe. It is true that the lawe of GOD is vnpossible vnto vs,Ro. 7.14.15 insomuch that wee bee not onely vnable to obserue it throughout: but also if a man would of his owne naturall power dis­charge himselfe to Godward, he could not stirre 40 one finger, nor haue one good thought, to know which way to begin. And so farre off are wee from being able to obey GOD, and to execute the thinges that are conteined in his lawe: that all our thoughtes and affections are enmities a­gainst God.Rom. 8.7. If men could through their owne power performe the Lawe: it should bee sayd to them, Labor thou. But contrariwise it is sayd, Rest yee, to the end that God may worke. The lawe then may well be vnpossible as in respect of 50 vs, but yet is it possible for GOD to printe it in our heartes, and to gouerne vs by his ho­ly spirit, yea euen in such wise as it shall bee a sweete and light yoke vnto vs, and there shall bee no hardnesse in it that may weary vs. Ther­fore when men haue looked well about them: they shall finde that God beareth with them, as a father that pitieth his children. And therefore let vs learne to bee thankfull, and to be the more forewarde to serue our God, seeing hee com­maundeth 60 vs no such thinges as ought to seeme ouer bitter or paynefull to vs, but hath a regarde of our abilitie.

Thus yee see what wee haue to marke vpon this text, where our Lord sheweth that he lea­ueth men their commoditie. True it is (as was touched yesterday) that wee ought to bee so spirituall, as to assemble euery day to call vpō the name of God, and that we ought to mount vp to the heauenly lyfe, leauing all our world­ly businesses. But what? God seeth that wee be compassed about with our flesh, that we creep vppon the earth, and that our infirmities cary vs away in such sorte, as we cannot leade the life of Angels. God therefore beholding such raw­nes & weakenes in vs, and rewing our vnabilitie to discharge our selues fully of our dutie: relea­seth vs, and vttereth not his vttermost rigor, but sayth hee is contented if wee alowe him one day: or rather if that day serue vs for all the rest of the weeke, God is contented with it. And why? For (as I sayd) hee goeth not to extremi­tie: because hee knoweth that wee bee too fee­ble. Seeing then that hee beareth so with vs, and leaueth our commodities to vs: we be so much the more lewde, vnhonest and vnexcu­sable, if wee bee not inflamed to giue our selues ouer vnto him.

Now it is sayd therewithall, that neither man­seruant, nor womanseruant, nor Ox, nor Asse, nor any other Cattell must labour on the Saboth day, no nor a­ny straunger within thy gates. As concerning cattel, it might bee thought straunge that God shoulde comprehende them vnder the keeping of the Saboth or day of rest, seeing it is a high and heauenly mysterie, as was declared yesterday. Doeth such geere belong to Oxen and Asses? GOD sayth,Exod. 31.13.17. Eze. 20.12. I haue giuen you the Saboth day, to bee as a signe that I make you holy, and that I am your GOD which reigneth among you. This is not common to all mortall men. For God graunteth not such grace and priuiledge to the paynims and infidels, as to make them holy: Hee speaketh but onely to the people whome hee adopted and chose to bee his heritage. But nowe seeing that the Saboth day is a signe of Gods separating of his faithfull Church from all the rest of the worlde: wherefore is it exten­ded vnto Oxen and Asses? Let vs marke that it is not done for the brute beastes sakes: but to the intent that men shoulde haue a monu­ment before their eyes, to bee the more tou­ched therewith. This Sacrament then concer­neth not the beastes, which haue no vnderstan­ding nor reason: but it concerneth men, who ought to make their profit of it. Wee see that the Sacrifices were made of the brute beastes: wee see there was greate preparation in that be­halfe: there were vessels of gold and siluer & such other lyke thinges: and whereas all these things were hallowed, is it meant that God did put his spirit into the corruptible mettals, and into the other thinges that haue no feeling? No: but all this is referred to the men, for whose vse and commoditie they are made. God doth not onely serue his owne turne with them in this present and brittle lyfe:Gen. 1.28. Psal. 8.7. but also giue them to vs as tokens of his fauour, to bee as meanes and helpes to drawe vs vp to heauen. Now then, whereas God would haue the Oxen and Asses to rest the seuenth day: it is not meant there­by that hee maketh them partakers of the spi­rituall [Page 208] rest that wee spake of before: but it was done to y^e end that y^e Iewes beholding their Sta­bles and stalles shut vp, shoulde consider thus with themselues: Lo: God setteth vs downe this signe and visible Sacrament before our eyes, and extendeth it euen to the bruite beastes: and that is to the end that wee on our part shoulde be held the better to his seruice, and consider that it were a breaking of the whole lawe, if wee should not thinke vpon the thing that is chiefest 10 in all our whole lyfe: namely if wee shoulde not learne to forsake our selues, and no more followe our owne lykings, reason, and wisedome, but suf­fer our God to rule vs, and become as dead cre­atures, that hee may liue in vs,Gal. 2.20. and not followe our own swindge any more, which is vtterly cor­rupted. After this maner should the Iewes haue looked vpon the visible signe that extended euen to the beastes, to the end it might haue restrei­ned them so much the more, and they by that 20 meane haue bin put in minde to haue kept the Saboth day with all reuerence.

Also wee see how God at all times handleth men according to their hardnesse, and how he hath prouided conuenient remedies for them, because they bee not ouerhastie to come vnto him, vntill they bee drawen thither after that fashion. And this serueth not onely for the Iewes, but also for vs. Then let vs consider the goodnesse of our God, sith wee see hee is not 30 vnmindefull of vs, nor ouerslippeth any thing at all that may remedy our vices. And therewithall let vs also consider the vntoward­nesse that is in our selues, to the ende that wee flatter not our selues ne giue head to our affecti­ons, seeing it is so that wee haue neede to bee constreined, and that God should giue vs strokes with the spurre, as it were to restie horses. Seeing then that God quickeneth vs vp after that fashi­on, let vs assure our selues hee doth it no [...] cause­lesse,40 but because wee be froward and stubborne. And therfore let vs mislike of all our affections, and learne to imprison our selues, so as nothing may withhold vs from following the trace that God commandeth vs. And although our nature striue against it, yet let vs so bridle the same, as wee may goe through without ceasing, euen til wee be fully obedient to our God.

Thus ye see what we haue to remember vp­pon this place, besides that which shall be spoken 50 anon concerning menseruaunts and womenser­uaunts, wherby God putteth the Iewes in mind, that they had bin seruantes in the land of Egipt, and therefore that they ought to deale gently with such as were vnder their power. Thy manseruant (sayth hee) and thy womanseruant shall rest them­selues. And why? for thou thy selfe hast bin in bondage. [The time hath bin that] thou woul­dest faine haue had some rest and refreshing gi­uen thee. Therefore now thou must vse the lyke 60 gentlenesse towards such as are vnder thy hand. Heere it shoulde seeme that God ordeined not the Saboth day for a spirituall order onely, as is sayd afore: but also for charities sake. For hee sayth, if thou thy selfe weart in bondage, woul­dest thou not that other men should giue thee some release? couldest thou finde in thy heart to be alwayes toyling? No surely. Therefore must thou also beare with others. Now this is not done for the seruice of God, but rather for com­mon charities sake which ought to be betweene neighbor and neighbor, how farre soeuer they bee vnderlings to vs in degree. Howbeit inas­much as this commaundement is contayned in the first table of the Lawe: surely the thing that is touched here, is but an accessorie, I say the first table. For not without cause hath God deuided his lawe in such sorte, as that he wrote it in two stones. Coulde he not haue written it all in one stone if hee had listed? Yes. Why then was it made in two partes? It was not with­out cause. For there are two principall poyntes in Gods Lawe. The one concerneth our duetie towards him, & the other concerneth our duetie towardes our neighbours in being conuersant with them. For the end wherunto our whole life ought to bee referred, is first of all, that vppon knowledge that wee haue a God to whome wee belong, wee should walke in his obedience, and that forasmuch as wee holde our lyfe of him, wee should doe him homage for it: and that for­asmuch as he hath created vs to a better hope, and adopted vs for his children, wee should glo­rify him for such goodnesse: and that forasmuch as hee hath redeemed vs with the bloud of his sonne, wee should bee wholy his, indeuoring to withdrawe our selues from the defilementes of this world, y^t we may be true sacrifices vnto him, calling vpon him alone, fleeing to him alone for succor, & yelding him thanks for all his benefits. Ye see then y^t the first poynt of our life, is the ho­nour that we ought to yeeld to our God.

Another poynt is this: that forasmuch as it is his will to trye our obedientnesse by liuing vp­rightly among men: none of vs must bee giuen to his owne peculiar profit, but euery of vs must indeuour to serue other, and mainteine mutuall honestie among our selues, so as wee not onely absteine from deceite, violence, and crueltie▪ but also leade a sober and modest life, without loose­nesse, lewdenesse, or beastlynesse. That is the se­cond poynt of our lyfe.

Now sith it is so that the commandement of the Saboth day is conteined in the first table: it followeth that it belongeth to the spirituall ser­uice of God, and that it concerneth not the cha­ritie which ought to bee betwixt neighbor and neighbor. And why then is it treated of in that place? It is all one as if our Lord should say, This Saboth day shall serue you for an ouerplus, that your manseruantes and womenseruauntes may haue some ease as well as your selues. Not that that was the drift of Gods purpose: his chiefe intent was not y^t there should be a day in y^e week wherein mē should cease frō labor y^t they might take breath & not be continually ouerhaled, so as they shoulde be tyred: y^t was not the cause which moued God to appoint the Saboth day: But his ordeining of it was to do y^e faithfull to vnderstand y^t they ought to liue after such a holy maner, as to rest from all their owne lustes and desires, that God might worke wholy in them. [Page 209] Also here is a verie excellent benefite, as men terme it. Behold (saieth our Lord) in as much as ye haue this warrant among you, that I do sanc­tifie you: see that you also indeuour to giue your selues vnto mee. For loe, this thing shal doe you seruice, and it is to your profite: that is to wit, your housholde shall not bee alwaies ouerhaled: for your menseruants and your womenseruantes and your cattell must haue some rest. Therefore ye shall haue this as an ouerplus. Nowe wee see 10 why here is expresse mention made, y^t the Iewes had bin bondseruantes in Egypt, and therefore y^t they ought to haue regard of such as were held as prisoners vnder their hand. For whereas Mo­ses speaketh of menseruants & womenseruants: he meaneth not y^e maner of seruice that is com­mon among vs nowe adayes: for in those dayes seruantes were slaues, and they were held downe like Oxen & Asses: they were handled so rough­ly and vnkindly, as was pitie to see. God therfore 20 telleth y^e Iewish people, y^t in keeping the Saboth day, they should euen benefite & prosper their owne houshold. So little cause haue you (saieth he) to repine at the time that I haue reserued to my selfe, in taking one of seuen: y^t if ye were not ouercruell and tyrannous to such as are at your deuotion, [ye would see that] the same day is to your benefite. If ye had no further regard than to ciuill order, that is to wit that in that day your seruauntes shall haue some refreshing: it ought 30 to perswade you thereunto. But ye must vnder­stand that I haue not ordained it alonly for your housholdes sake: but to the intent ye should be­thinke ye of the thing y^t I haue told you: namely that in as much as ye be sholed out from the In­fidels, you must be to mee a kingly priesthood, so as you must seeke nothing but to serue me in all soundnesse and purenesse of conscience.Exo. 19.5.6 Haue yee once that regard, ye shall perceiue that the same day will yeelde ye moreouer some earthly 40 commoditie, but yet is not that the thing which you must seeke thereby. To bee short, ou [...] Lorde sheweth vs here y^e same thing which is auowed by Iesus Christ: which is, that if wee seeke the kingdome of heauen, [...]att. 6.33. all other thinges shall bee cast vppon vs. For we beare our selues on hand, that if we seeke the heauenly life, we shall starue for hunger, & it wil be a meane to turne vs out of all our cōmodities. To be short, the deuil comes, & alwaies temptes vs to mislike of Gods seruice,50 vnder this pretence & guile, that if wee giue our selues to the seruing of God, wee must starue for hunger, so as we shall bee in rufull case, & all the world will forsake vs. But surely we cannot serue God, vnlesse we be bereft of our own affections, & shake off the worldly cares that presse vs too sore. Neuerthelesse wee must repose our selues vppon the blessing that is promised vs: which is, that if we seeke the kingdome of God, we shalbe blessed euen in these transitorie things, so as our 60 Lord will pitie vs▪ & giue vs all thinges which he knoweth to be requisite for this present life: only let vs but waite vppon him for the things which we cānot attaine to by our own power & policie. That is y^e thing which is shewed vs in this place.

Now this saying ought to serue vs continual­ly for a spurre, to make vs goe foreward with the things that God commandeth vs. For the chiefe thing that staieth vs from ruling and directing our life in the obedience of God, is that being too much wedded to our selues, we thinke y^t this thing or that thing will be more for our profite, and whatsoeuer come of it, we will needs lay for our own commoditie, & for the things that per­taine to the world. Wee see here y^t men cannot finde in their heartes to follow God: but rather shrink away frō him & drawe cleane backe from his law, bicause y^t to their seeming, if they should serue God they should neuer thriue. But that is such a shamefull thanklesnesse, as inhaunceth their rebelliousnes a hundredfold more. What is to be done then? Let vs marke well y^t we can ne­uer serue God w^t a free & cheerful heart, except we be fully resolued y^t he wil prouide for vs al our life long, & not forget vs as is said in the person of Iosua.Iosua 1.5.6. He. 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 frō 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 frō 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 euē 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 thēselues in hand y^t the whole world (as ye wold say) was made for none but thē, except God bridle thē 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 thēselues as fathers, & account of their subiects as of their children, yea & that bicause God honoreth thē, [Page 210] 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 thē ­selues to be the first y^t should leade a godly con­uersation, & liue quietly with their neighbors, & shew thēselues to be sheepe of the flocke of our 10 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:20 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 30 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 tormēt thē 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 40 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 50 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.60

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 whē they sighed and gro [...]ed:Exod. [...] therefore doeth he tell thē, 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 thinke no more vpon our humane wretchednes: but rather we imagin y^t we be ex­empted, and y^t we be no more of the cōmon sort. And that causeth vs to forget our selues, so as we haue no more compassion of our neighbours, nor of any thing y^t they indure. Therefore haue we so much the more neede to mark this matter: namely, y^t bicause our Lord seeth vs blinded with selfloue, so as it is ynough for vs to welter in plea­sure, & wee neuer thinke vpon such as are in di­stresse & necessitie: therfore he sheweth vs [our state, saying:] who be you? Were ye neuer in any aduersitie▪ Yea & though ye happen to ouershooe your selues towards them: doe ye not bethinke your selues againe [and say▪] Lo, these are crea­tures shaped after the image of God, & if we mis­use thē, God will haue no pitie vpon vs? And so let vs practise this doctrine all our life lōg. Ther­fore whensoeuer wee see any folke pinched with aduersitie, let vs call our selues to remembrance in this wise▪ Haue not I bin in neede as well as they? And if I were in like taking againe, would I not be glad to bee succoured? Seeing it is soe why shoulde wee exempt our selues from such condition? We ought at leastwise to do to other folkes, as we our selues would be done vnto. Na­ture teacheth vs that, and wee neede not goe to schole to learne it. Then needeth there not any other euidence to condemne vs, thā our Lordes teaching of vs aforehand by experience. If wee haue that: surely we shalbe touched with kind­nes & compassion to succour such as haue neede and want, and we shalbe moued w^t pitie towards them that are in durance, so that if wee haue the meane and power to releeue them, euerie of vs will straine himselfe to doe it. That is the thing which wee haue to marke in this place, where it is said, Thou wart a straunger in the land of Egypt, & therefore thou must now haue a care to releeue them that are vnder thy hand: for at that time when thou thy self wast a seruant, thou wouldest faine haue bin borne withall.

But let vs come nowe to such as were not of the Iewish nation, but onely traffickers among them. God will haue them also to keepe the Sa­both day, & yet were they not sanctified of God, [Page 111] neither could this signe belong to thē, as I haue said already. It seemeth then y^t God vnhalloweth the Sacrament, when he maketh it so common to the Infidels, & to such as were not circumci­sed to beare the mark of the couenant, & to such as had not the law & the promises. But we haue to marke, that Gods speaking of straūgers in this place, is as hauing alwayes an eye to the people whom he had chosen and adopted. For we know y^t if things should bee permitted which are con­trarie 10 to Gods seruice: although it might bee sayde that they bee no people of our bodie: wee might bee induced to followe them by their euill example. If strangers had bin suffered to trauell among the Iewes: what would haue come of it? The Iewes would haue dealt with thē, & so haue defiled themselues, and there would haue bin no difference at that time. For when occasions offer themselues, wee bee easily intised to euill. And although there be no great occasion: yet is our 20 nature so much inclined to euill, that wee be al­lured to it by and by. And what will become of vs then, when all shall bee out of order? So then the libertie that had bin giuen to straungers to labour & trauell among the people of Israel [on the Sabaoth day,] would haue led them to cor­ruption. Euery man would haue dispenced with himselfe, and taken leaue to breake the Sa­both day and not to keepe it. Therefore to cut off such occasion of euill, and to haue that day 30 obserued with the greater reuerēce: like as Gods will was that the cattell should rest, so ordayned he the like also for straungers. And nowe must this serue for vs too. For it sheweth vs that vices may not bee suffered among people that make profession of Christianitie, so as they should goe vnpunished, no not euen in such as are but tra­uellers or soiourners. As howe? Whereas blas­phemie is condemned among vs, if a man heare one blaspheme in passing by, so as he scorneth 40 God, and yet suffereth it and winketh at it: is not his bearing with such blasphemie, so as it hath full scope vnrepressed, as good as a defiling to make al other things stinke? Yes: and yet is it to bee seene. Surely so farre of is it that blasphemie is punished as it deserueth, among such as are not of our religion: that euen in those which are mingled with vs and professe Christianitie as we doe, men doe as it were harden themselues: and that is to our greater shame. But yet for all that,50 if any man, bee he Papist or bee he of any other sect, (as nowe adayes the worlde is fraught full of despisers of God:) I say if any man hee suf­fered to rayle against the doctrine of the Gos­pell, and to blaspheme Gods name: corruption will insue of it, so as it shall not bee easie to redresse it. If Whooremaisters and Ruffians may bee suffered to bring in their lewde trickes, and to sowe more wickednesse among vs than wee had afore: If wanton persons & vnthriftes 60 may bee suffered to come and play their lewde pranckes here: must it not needes bee that wee shall play the vnthrifts with them, & bee vtterly corrupted? Yes: and therefore let vs marke well, that our Lord intendeth to keepe his people oc­cupied in all cleannesse, so as the professors of Christianitie shall not onely abstaine from euill themselues, but also not suffer any, so farre as in them lyeth. For wee must vnderstande that the earth is as it were vnhallowed, when Gods seruice is defyled, and his holye name disho­noured. The lande wherein hee will haue vs to dwel, is as it were defyled and accursed, or at leastwise it is not long; of vs if it bee not so. But if GOD haue giuen his children prerogatiue, so as they bee able to ridde idolatrie out of the Countrie where they dwell: surely if they doe it not, they prouoke Gods wrath and venge­aunce against themselues. Nowe then if wee shoulde graunt the abhominations of the Pope­dome, to bee mingled here with the pure seruice of GOD, so as the wilfull Papistes that list to liue here, shoulde haue Masse graunted them by priuiledge, and they shoulde bee suffered to haue some corner to worke their idolatrie and superstition in: it were a drawing of Gods wrath vppon vs, and a kindling of the fyre of his ven­geaunce against vs. And why? Bicause that in as much as God hath put the sworde of Iustice into the hand of such as haue the rule of things in this life, and giuen them power to driue a­way idolatrie and all infections of Papistrie: surely if they maintayne them, it is as if they draue away GOD, that hee shoulde no more dwell among them nor raigne ouer them. So then let vs mark well, that it is not without cause that our Lord woulde that the straungers which dwelt among his people, (notwithstanding that they were of another faith and Religion,) should bee compelled to keepe the seuenth daye. Not for their owne sakes nor for their owne instru­ction, (for they were not capable therof:) but to the ende there shoulde bee no stumbling blocke to disorder his people, or to deface his seruice, but that the land which he had giuen to his ser­uaunt Abraham to inherit, might bee wholly de­dicated vnto him.

And hereby we bee warned, not onely to san­ctifie our selues by Gods worde: but also not to suffer anye occasion of offence or disorder to bee committed among vs, but to see that all such things be cleane rid away. Moreouer seeing our Lorde will haue vs to be so zealous in the main­tenance of his seruice, as to constraine euen thē that professe not thēselues to be of his Church, to yeeld and frame themselues vnto vs as long as they be in our companie: I pray you how shall wee excuse our selues, if wee on our side bee not wholly giuen vnto him, nor set foorth our selues as mirrours to drawe wretched vnbeleeuers vn­to vs, and to winne them to our GOD? For if wee rebuke them when they doe amisse, & in the meane while they perceiue the like or greater faultes in vs: shall they not haue occa­sion to laugh all our sayinges to scorne? Nowe then seeing it was forbidden to suffer straungers to doe thinges contrarie to Gods seruice: let vs assure our selues that wee be dubble comman­ded to walke warely and in such humilitie & so­bernesse, as straungers may see by experience, y^t our desiring that God should be honoured, is in good earnest & without counterfetting, & that [Page 212] wee cannot abide that any man should woorke reproche to his Maiestie and glorie. That is the thing which we haue to marke vppon this place, if wee minde to obserue the thing nowe adayes which was commaunded the Iewes, according­ly also as it belongeth to vs in trueth and sub­stance. For like as our Lord in olde time deliue­red that people out of Egypt: so hath he nowe deliuered vs from the gulfe of hell, and rid vs frō euerlasting death,Col. 1.13. Heb. 2.14. and from the bottomlesse pit 10 of hell wherein wee were plundged, of purpose to take vs vp into his heauenly kingdome, pur­chased for vs by the bloud of his deare beloued sonne our Lord Iesus Christ.

Nowe let vs kneele down in y^e presence of our good God, with acknowledgment of our sinnes, praying him to make vs feele them better than wee haue done, to the ende that wee indeuou­ring to refourme our selues more and more ac­cording to his righteousnesse, may fight dayly against the lustes of our flesh, and shunne al that is against the pure seruice of our God, holding out in the same incounter till he haue fully ridde vs of it, and fashioned vs againe after his owne image, according whereunto we were created at the first. That it may please him to graunt this grace, not onely to vs but also to all people and nations of the earth, &c.

On Wednesday the xxvj. of Iune. 1555. The xxxvj. Sermon which is the seuenth vpon the fifth Chapter.

NOwe wee bee come to the se­cond table of the Lawe, where GOD sheweth vs howe wee ought to liue one with ano­ther. For as hath bene touched heretofore, there are two prin­cipall thinges in our life, first that wee serue God purely, and afterward that wee liue honest­ly and vprightly with other men, yeelding eue­rie man his due. Nowe like as the honour of 10 God excelleth all thinges that concerne man: so was it meete that the rule thereof should bee set downe in first and chiefe place, that wee might honour him as wee ought to doe: which thing is dispatched in the first table. Here there­fore GOD beginneth to tell vs howe to direct our life,Psal. 16. Deut. 30.19 20. if wee intend to serue him as in respect of men. Also I haue shewed you that God re­quireth not any honour at our handes for that he hath neede of it or is euer the better for it:20 but hee doeth it for our benefite and welfare. Nowe then his intent is to trie our obedience, and the loue that wee beare him, by commaun­ding vs to behaue our selues vprightly and ho­nestly towardes our neighbours, and to liue to­gither in such fellowship and concord, as none of vs bee giuen to himselfe, but all of vs commu­nicate togither, and euerie man straine and im­ploye himselfe to doe good, according to such power and abilitie as they haue. That (say I) is 30 the proofe to knowe if wee worshippe him with our heartes. For wee may well make many faire countenances and Ceremonies: but God will not take them for payment.Matt. 23.23 And euen that is the cause why our Lorde Iesus Christ saieth, that the chiefe pointes of the Law are Iustice, Iudge­ment, vprightnesse, and faith▪ that is to say faith­fulnesse or trustinesse, for so doeth the woorde Faith betoken there. Then if wee liue vprightly among men, so as wee bee neither guilefull nor malicious, but desirous to serue euerie mannes turne, maintaining the good and resisting the e­uill as neere as wee can: it is the chiefe point of the Lawe. Not that the seruice of God ought to bee forgotten in the meane while, or that it is of lesse importaunce: but bicause it is vnpossi­ble for men to discharge their duetie towardes their neighbours, if they bee not led by the feare of God.

Now let vs treate of the forerehearsed com­maundement, which is of the honouring of our fa­ther and mother. Although mention bee made here of father and mother by name: no doubt but he meant to deliuer a generall doctrine for the honouring of all Superiours. For proofe whereof,Psal. [...] wee knowe that the Lawe is a perfect rule wherein nothing is wanting. But if there were nothing included concerning other supe­riours, as Princes, Magistrates, and such as haue the sworde of Iustice, and Maisters: there were some want. Therefore it is to bee concluded, that here GOD hath commaunded the hono­ring and obeying of all such as are in degree of superioritie.Rom. [...] Moreouer seeing it is so that all preheminence commeth of GOD, and that it is an order set by him, without the which the worlde coulde not continue: what a thing were it that God shoulde haue made none ac­count of it, in giuing vs the sure fourme of good and holy life? It is not to bee thought straunge, that he shoulde comprehend all vnder one par­ticular: for I haue tolde you alreadie, that that maner of dealing is to bee found in the Law, and wee shal see more of it againe hereafter. Neither was that doone bicause GOD coulde not haue spoken otherwise: but bicause it was best for our [Page 213] commoditie and instruction. For we know that although men couet to seeme suttle and sharpe­witted: yet they cease not to shroud themselues vnder the couert of ignorance, when they see that Gods lawe presseth them: for then wee woulde faine haue some excuse to exempt vs from the subiection thereof. Now if Gods Lawe were not meete to teach the rude & vnlearned:Psal. 19.8. many would alledge that they be no clarkes, and that they neuer went to schoole, and so they 10 woulde beare themselues in hande, that Gods Lawe bounde them not. But in asmuch as we see that God hath stooped to our rudenesse, and spoken grosly according to our vnderstanding: it bereaueth vs of all excuse, and cutteth off all occasion of quarelling, so as euery of vs must be fa [...]e to submit our selues, and to acknowledge that there is none other impediment, but that wee be stubborne against God, and loth to beare his yoke. Thus ye see that Gods comprehen­ding 20 of all vnder one particular, was to traine vs on as little children, which are not of full capa­citie to bee taught throughly and perfectly. Neuerthelesse, that is the true and natural sense of the text, as we shall see hereafter. For like as God gaue the tenne Sentences, as hee termeth them: so added he an exposition of them, to the ende that nothing shoulde bee darke, nor men call the thinges in question and disputation which they had hearde. Wee see then that God 30 hath opened himselfe more fullie, and shewed howe his will is, that not onely fathers and mo­thers, but also all superiours without exception shoulde be obeyed.

Besides this, let vs marke that God speaketh here of the honouring of fathers and mothers, of purpose to drawe vs by meanes most conue­nient and agreeable to our nature. Wee knowe there is such pride in men, as they bee loth to sloope one to another, and euerie man 40 thinkes hee ought to bee a master. And sure­ly it is harde for men to yeelde and come downe so lowe, as simply to obey those that are in any authoritie ouer them: vntill GOD haue reclaymed them. GOD therefore per­ceiuing subiection to bee a thing so sore against our nature: hath set vs downe the termes of Fa­ther and Mother, to drawe vs to it by a more louing manner. Nowe it is an owgly and vn­naturall thing, that the childe shoulde not know 50 those by whom he came into the world, and by whom he was nourished and brought vp. There­fore if the childe disdaine his father or his mo­ther: he is a monster, & euerie man wil abhorre him. And why? For without Gods speaking, without hauing any holye scripture, without much preaching vnto vs, nature it selfe sheweth vs, that the duetie which the childe oweth to his father and mother, is such a one as cannot bee broken off. Wee see then that the intent of 60 our God, is to winne vs to himselfe by setting downe the termes of father and mother to the end we should not be stubborn, but come meek­ly to receiue the subiection that he layeth vpon vs. [...]. 13.1. And because all the authoritie which men haue proceedeth from him, he speaketh accor­ding to the Lawe of ciuill order: meaning t [...]t we shoulde be diligent in doing him his due honour, and euery of vs on his owne behalfe obey those that haue superioritie ouer vs,Ep 6.1. [...]. Col. [...]0.22. 1. Pet. 2.18. and euerie man haue an eye to his owne state and calling, so as the children honour their fathers and mo­thers, the people the Magistrates, and seruants likewise their masters: and to be short, that there be a good harmonie of concorde among vs, ac­cording to the order that our Lorde hath set, which ought to be inuiolable.

Furthermore whereas here is mention made of honour: it is not ment that children shoulde but onely speake fayre to their father and mo­ther, or put off their Cappes or bow their knees to them: for God staieth not vpon such things: but Honouring importeth much more, that is to wit, that the children should follow their fathers and mothers counsell, that they shoulde suffer themselues to bee ruled by them, that they shoulde straine themselues to doe their duetie to them, and to bee short, that they shoulde knowe that they be not at their owne libertie, so long as they haue father and mother. That is in effect the thing that God ment by the worde, Honour. And that it is so, we cannot haue a bet­ter or faithfuller interpreter of this law, than the holy Ghost which spake by the mouth of Moses, and of all the Prophets, and also of S. Paul. For we shall see hereafter,Deut. 21.18.20. that God expoundeth the effect of this sentence, that is to witte, that it is not ynough for children to shewe some re­uerence with the heade or with the knee to their parentes: but that they must bee subiect to them, and imploy themselues in their seruice to the vttermost of their power.Eph 6.1. Col. 3.20. And Saint Paules auoching thereof is not to exhort vs to obserue some ceremonie. but his meaning is that children▪ shoulde bee subiecte to their Fa­thers and mothers. He setteth downe expresly the worde Subiection. So then we see now what this importeth, and what the natural meaning of this place is.

Nowe let vs returne to the thing that I tou­ched briefely before, that wee may profite by it, by gathering some profitable lesson of it. First and formost let children vnderstande, that see­ing GOD hath giuen them fathers and mo­thers, it is good reason that they shoulde obey them, or else they shewe themselues to bee de­spisers of God: and the stubbornenesse which they vse to their superiors, concerneth not men nor mortall creatures, but is all one as if Gods maiestie and glorie were troden vnder foote.Matt. 23.9. It is saide that (to speake properly) wee haue but one father, which is in heauen: and that is ment, not onely in respect of our soules, but also in respect of our bodies. Nowe then this honor of bearing the name of Father, belongeth pe­culiarly to GOD alone, and cannot agree to men, furtherforth than it pleaseth him to make them partakers thereof. Seing then that the title of father is as a marke which God hath set vpon men: wee see that when children make no ac­count of their fathers and mothers, they doe wrong vnto God. As much is to bee saide of [Page 214] all [...]ch as disobey their princes & magistrates: [...]d likewise of seruants that would haue all de­grees confounded, and raigne without order. And for the same cause also did the Heathen mē apply this worde Godlinesse to that honour that wee giue to fathers and mothers, and to all such as are in authoritie ouer vs. Godlinesse (to speak properly) is the reuerence that wee owe vnto God: and yet the heathen, (notwithstanding that they were blinde wretches) knew that God 10 will bee serued, not onely in his owne maiestie, but also by our obeying of such folke as haue au­thoritie ouer vs: To be short his will is to trie our obedientnesse in that behalfe. And therefore in asmuch as fathers and mothers, magistrates and all such as haue superioritie, are Gods Liue­tenants and represent his person: surely if a man despise them and make light of them, it is all one as if he bewrayed that hee woulde not obey God. Hee may well protest the contrarie:20 but yet is it so in deede for all that. If the wret­ched infidels knew this, & that God left thē such an affection: what excuse will there be for vs, if wee knowe it not yet better? Sith we heare that all fatherhoode proceedeth of God, (as Saint Paul auoweth,Eph. 3.15.) and that we be directed thither by the vnion of Iesus Christ: haue wee not a most expresse declaration of it? Must the hea­then men bee faine to bee our teachers still? But if those which call themselues Christians,30 doe playe the blinde beetles in this behalfe, or stoppe their eares least they might vnderstande the thing that GOD hath tolde them by sillie ignorant soules:Rom. 13.2. woe worth them, for their condemnation wil be the more horrible. Wher­fore let vs well marke this: that wee cannot in­deede liue heere belowe on the earth together, except this order that God hath established be holily and religiously kept, that is to say: Except those that bee in authoritie bee honoured, estee­med,40 and obeyed: verily without that, there wil­be nothing but horrible confusion. They then that cannot finde in their hearts to be subiect to magistrates, they that disobey their fathers and mothers, they that will beare no yoke of masters and mistresses, doe well shewe that it is not long of themselues that the whole order of nature is not peruerted, and heauen and earth confoun­ded together as they saye. For that is the onelie meane whereby it is Gods will to preserue man­kind.50 And of a trueth we see that (as he himselfe saith) when he sendeth magistrates and princes, he striketh a feare of them,1. Pet. 2.14. Dan. 2.30. not onely into men, but also into beastes. After that maner is it spo­ken of in Daniel.

And therevppon wee may gather, that such as rise against the ciuill magistrate ordeined of god, and labour to set thinges in a broile and to bring all thinges to confusion, are worse than brute beasts and worthie to be sent thither to school [...].60 For our Lorde, to shame men which are rea­sonable creatures, saieth that the feare of prin­ces and magistrates ought to extende euen to brute beastes. Is it not apparant then, that the diuell possesseth all such as cannot finde in their hearts to submit themselues meekely to the sub­iection which God hath ordeyned, and without the which all must needes perish and goe to ha­uocke in this worlde, as I haue declared afore? Yes: and therefore if wee finde our selues ouer­highminded, so as it greeueth vs to be subiect let vs striue against pride, and let Gods authoritie suffice to bridle vs. For though wee were worse than wild: yet ought this to bee as a fetter vnto vs, that wee heare how God telleth vs he is not honoured at our hande, except we honor him in the persons of those whome hee hath set in his place, and in whom hee hath printed his image. To be short, wee see that charitie beginneth at the humbling and meekening of our selues, so as none of vs aduance himselfe through pride and presumptiō, nor make too great account of him selfe, but be willing to stoope and to yeeld to what soeuer pleaseth God. And for the same cause doeth Saint Paul bring vs back to charitie, when he setteth forth the commaundement of obey­ing the Magistrate.Rom. 13. [...] For hee sheweth vs that if wee haue not the meekenesse in vs to bow down our neckes, when our Lorde layeth the yoke vp­pon vs: we haue no loue towards our neighbors. And if we couet disorder and turmoile, so as the superiors should no more be reuerenced: al must needes goe to hauocke and spoile. It were much better for euerie man to liue alone by himselfe and without companie: than to see such confusion as woulde growe of it, if we should not keepe the ciuill order which GOD hath set. Wherefore let vs beare well in minde, that if we will liue among neighbours, euerie of vs must pull downe this loftinesse and ouerweening, and not harbrough it in our heartes, but learne to be lowly and meeke, assuring our selues that it is our duetie to submit our selues euen to the mea­nest,Rom. 12. [...] Eph. 4. [...] 5.21. as S. Paul saith. And that we may the bet­ter doe it, let vs consider what may enhable vs thereto. For behold, the thing that makes vs o­uershoote our selues, is that euery man woulde haue greater preheminence than God alloweth him: for our blindnesse maketh vs to forget our selues. And besides this we knowe not our owne wretchednesse and sinfulnesse. By reason where­of euery of vs thinkes himselfe a marueilous fel­lowe, wheras indeede he is nothing at all. Again, wee bee so inclined to make no reckening of our neighbours, that wee despise euen the vertues which God hath put into them. Then is it spite­fulnes and churlishnes that prouoke vs to pride, by meanes whereof euerie man takes more vp­pon him than becommeth him. And that is the cause why wee cannot submit our selues as wee ought to do. But insteed of doing so, let vs learne to do homage to our God, forasmuch as we see he hath commanded vs to obey our superiors, & againe we knowe that whatsoeuer they bee, it is he that hath giuen vs them. If a child haue a fa­ther or a mother, he must not say, Tush, my fa­ther is not altogether such a one as hee ought to be, I finde defaultes in him. But yet is hee thy father, and that ought to content thee: at least wise if thou minde not to bring all to naught, and vtterly to deface the order of nature. Either the thing that God hath ordained must be disanulled [Page 215] and adnihilated: or else thou must honour thy father whatsoeuer he be. And why? Because that whatsoeuer father thou hast, hee is of his giuing which hath commaunded thee to honor thy fa­ther and thy mother. As much is to bee saide of Masters, Princes, and all superiors. For they come not by haphazard: but they bee of Gods sending,Rom. 13.1. Iob 12.18. 1. Tim. 2.2. [...]. Pet. 2.14. as S. Paul auoweth, and as all the scrip­ture witnesseth. Yea and we bee led expresly e­uen by experience, to knowe Gods prouidence 10 and fatherly care towardes vs, in ordeyning of Magistrates. Therefore let vs learne to behold Gods goodnesse, in all such as haue superiori­tie ouer vs, to the ende to submit our selues o­bediently vnto them. Thus yee see what wee haue to remember.

Now seeing that so it is that God hath in one worde and in a briefe summe giuen vs heere the rule of obedience to all superiors: let vs marke that in so doing he resigneth not his owne right 20 ne forgoeth that which belongeth to himselfe. Therefore God must holde still the highest de­gree. And indeede seeing that all fatherhoode proceedeth of him, (according to S. Pauls text afore alledged): let vs marke that when we obey father or mother, prince or magistrate, master or mistresse: it is done vnto them as officers of God. God then must be honoured aboue al, and that in such sort, as the honour which we yeelde vnto mortall men, hinder not the doing of the 30 seruice and honour which wee owne vnto him, but that euery of vs indeuer to discharge our dueties chiefly towards him. It were a goodly sight to see a man obey an vnderofficer, & there­withall to spitte in the face of the iudge or of the Prince. What a dealing were that? But euen in like case is it with vs, when we dispossesse God of his preheminence, and obey men in such sort, as in the meane while wee make no reckening of him that is aboue all. For it is against nature,40 that the authoritie which men haue, should in a­ny wise de [...]ace the glorie of God. Therefore let vs marke well, that whereas we be commaunded to obey our superiors: this exception is implyed, that the same be no derogation or impeachmēt to the right that belongeth to God, which hath beene treated of alreadie in the firste table. For wee knowe that the seruice wherewith God is honored, ought to be preferred before all things.Rphe. 6.1. And for y^e same cause S. Paul minding to 50 giue vs an exposition of this text, addeth expres­ly that children must obey their fathers and mo­thers, howbeit in the Lorde. And I told you also, that the foundation whereon we ought to build, that wee may bee obedient lowly and subiect to our superiors: is to know that God is represēted in their persons. Now take me away the founda­tion, and must not all the whole building fall and go down to the ground? But all they y^t regard not god, do take away the fundation of this doctrine:60 & so their proceeding is too faulty and froward.

Howebeit, this thing must as well warne them that are in autoritie, as them that are vnder sub­iection. Then if men and women haue children: they must vnderstand and that there is no subiection due vnto them, except they themselues be ouer­ruled by God. Now then what is to be done? Let the father traine vp his childe diligently in the feare of God,Eph. 6.4. and begin himself to shew him the way. Let the mother do the like, y^t God may haue his honor both of great & smal,1. Tim. 2.2. old and yong. Let magistrats indeuer to haue God serued and ho­nored, & (as much as in them lieth) maintaine all things that may make thereto: and seeing he hath done them y^e honor to make them worthie to sit in the seat that is dedicated to his maiestie, & to beare the sword y^t is consecrated vnto him: let them shewe themselues to bee his officers in deed. Seing then that he hath aduanced them to such dignitie, whereof they were not worthy: let them at the least shew that they beare autoritie in his name, & let them refer the same vnto him. After this manner ought princes to discharge their dueties. The like ought euery man to do in his owne house and family.Ephe. 6.9. Colos. 4.1. Let those to whom God hath granted the prerogatiue to haue men­seruants & womenseruants, beare well in minde y^t they themselues haue a Master aboue al, & that he must be so obeyed, as his whole right be reser­ued to him vnminished. Loe what instruction all Superiors (of what degree soeuer they be) ought to take of this that they are commāded to obey God. Furthermore when fathers & mothers and magistrats wil needs auance themselues against God with such tyranny, as to take vpon thē that which belongeth only to god, & to turne vs away from the obeying of him: it is an exceptiō which I haue set down before, for the which they ought not to be obeyed. God then must go foremost, & afterward the creatures must followe, euery one in his order of aray. And in very deed, oftētimes the cause why meekenes & humility be so il kept in the world, that childrē set themselues against their fathers and mothers, and become like mad beasts: that subiects are ful of spitefulnes and re­bellion: that seruants are vntrusty & stubborne: and that none of all these can by any meanes be reclaimed: is the iust punishment of God vpon superiors, for abusing of the dignitie which God hath giuen them. For oftentimes wee see that Princes reigne not to magnifie Gods name, and to cause him to be honored as he deserueth: but cleane contrariwise they would faine make thē ­selues ydols, and as it were plucke God out of his seate to sit in it themselues. This is apparant: at leastwise a man may see that Princes reigne loosely: & therfore God must needs be reuēged of them. What zeale or minde haue fathers and mothers to bring vp their childrē in the feare of God? They passe not for that, so they may ad­uance them to the worldwarde. Nay rather it should seeme that their intent is to traine them vp in all vngodlynesse, and in the contempt of God and his worde. If the fathers bee woolues, they would haue their children wooluish: if they be olde Foxes, they would haue them to be fox­ish: & if they be serpentes, they would haue their linage and ofspring like themselues. This is to be seene. Therefore it is good reason that GOD should be reuenged of the creatures, when they forget themselues after that sort, specially when men consider not howe God hath reached them [Page 216] his hande to aduaunce them, and to make them partakers of his honour, one vnder another. This is alwayes to bee borne in rememberance. But is it not a shamefull vnthankfulnesse, when a man that is in authority of iustice, considereth not with himselfe: what am I? Beholde, I am a wretched worme of the earth, and yet GOD vouchsafeth me to beare his name as from him selfe, and withal to put the authoritie in practise which hee hath giuen me▪ Is not a man too vn­thankfull 10 when hee acknowledgeth not that? A­gaine, when fathers consider not: Beholde, God is the father of all mankinde, and yet hath hee giuen mee the same honorable title: Therefore it is good reason that I shoulde looke to yeelde him an account of it▪ When masters and mi­stresses acknowledge not: We be no better than other folkes, and yet hath God vouchsafed to in­honour vs, not onely by creating vs after his owne image, but also by giuing vs this moreouer,20 that others are subiect vnto vs: if men (say I) ac­knowledge not this: is it not to be said that they be become starke beastes?

Then let vs marke well, that diuers times the ground of rebellion & disobedience is this, that they which are in authoritie knowe not their owne duetie, namely that aboue al thinges they should finde the meanes to haue God honored, serued, and obeyed. True it is that children, sub­iects and seruants shall not bee excused by that:1. Pet. 2.18. 30 but yet we see it is the iust vengeance of God, & therefore so much the more ought we to be pro­uoked to followe that which is told vs, as well in this text as in all the holie Scripture, where this commandement is declared vnto vs. Then to be short, let vs be wel aduised, that we dischardge our dueties euerie of vs in his owne calling and state. Let those to whome God hath done the honor to giue them the mace of Iustice & whom he hath set in his seate, be wel aduised that they 40 reigne in his name, that they cause all men to serue and honour him, that they be as mirrours to giue good example to their people, and y^t they holde their subiects in such good awe and order, as Gods name bee blessed, and the mouthes of all euill speakers be stopped. Marke that for one point.

Againe let fathers and mothers haue a care to bring vp their children wel, and to make them knowe God for their onely father. And as tou­ching 50 their menseruantes and womenseruants, let them so vse their seruice, as God haue always the preheminence. Let them not followe the common trade: for men doe commonly passe for nothing else, so as they may bee serued to their owne profite and contentation▪ As for God, he is forgotten all the while. But let ma­sters vnderstande, that God must reigne both o­uer themselues and ouer those that are vnder them. Thus much concerning those that are in 60 authoritie.

Now for our part, let vs beare wel in minde, y^t when we haue Magistrates, if wee rebell against them, or rise against the State, indeuouring to ouerthrowe the order that God hath set:Rom. 13.2. wee re­sist not mortall creatures, but it is God whom we assaile. And what can we winne by making warre against him? Can we ouermaster him? No: but he will reuenge himselfe without handiestrokes, so as men shalbe vtterly abashed, to see howe he maintaineth the thing that hee had spoken with his mouth, yea euen by wonderfull power. Thus much concerning the first point.

Againe let children beware that they bee not highminded, nor wildheaded, nor wilfull, but that they submit themselues quietly to their fa­thers and mothers, assuring themselues that they fight against God, when they cannot finde in their heartes to stoope to the yoke which our Lorde putteth vppon them.Eph. [...] And let seruauntes knowe that if they refuse the subiection of the men whom they serue, God is offended at it, and in the end they must bee blamed for refusing to be gouerned by his hand.

But let vs marke herewithall, that God muste be honoured first, and the subiectes must so obey their Princes and Magistrates, as the same may be no derogation to the right that God reser­ueth to himselfe, as he is worthie. And if Prin­ces will needs inforce vs to doe euill, and ouer­throwe the pure doctrine of God, (as we see too commonly in the worlde, insomuch that a num­ber are so madde as they woulde faine wrest re­ligion after their owne fancie, to make as it were an image of wax of it, that they might writh it which way they listed, as all men may see): God will not like of it that they shoulde bee obeyed in that behalfe. For who bee they? When they once reuolt and climbe aboue him that hath all soueraine Dominion:Esa. [...] Phil. [...] forthwith they forgoe all their authoritie. The verie diuels must bow their knees before God and our Lorde Iesus Christ: and beholde, mortall men vsurpe such superiori­tie, as the honour of God is defaced and all re­ligion thrust downe. So then let vs learne to o­bey both princes and fathers and mothers in such wise, as God may holde still his right vnim­payred, and wee not be letted to yeelde him his due honour. Neuerthelesse we must obey them quietly, so farre forth as wee may without hurt of conscience. And although that such as haue authoritie ouer vs discharge not their duetie: yet must not children misbehaue themselues when their parents are too sharp and rigorous to them. True it is that the parentes are forbidden to vse any crueltie towards their children,Eph. [...] Col. [...] & specialy to discorage them: but yet for all that though the parents bee not so well aduised as to gouerne their children with mildenesse: the children must beare it patiently. Finally wee must suffer at the handes of all such as haue authoritie ouer vs. And so yee see what God ment to set out in this commaundement.

Nowe hee addeth a promise. That thy dayes (saith hee) may bee prolonged, and that thou maist prosper in the Lande which the Lorde thy God giueth thee. But there is yet one thing more: which is, that forasmuch as we be loth to yelde our selues to humilitie: God giueth vs here a stroke with the spurre, saying: thy God commaundeth thee. And it serueth to confirme the doctrine that I haue touched alredie: that is to wit, that it is but [Page 217] a fond & trifling shift, to dispute whether such as are in state of honour aboue vs, doe deserue to haue that roome: Or whether they do discharge their dutie, as well as they are aduanced therto. All such geere must bee laide aside. And why? For wee must holde vs contented with Gods or­dinance, and rest altogether vppon his good pleasure. And that is y^e cause why Moses addeth here expresly, according as the Euerlasting thy God hath commaunded thee. As if he shoulde say, true it 10 is that men doe alwayes kicke against it as much as they can. If one woulde bring them vnder awe, they will not abide it by their good will: Againe they haue such loftinesse in them, as prouoketh them continually to bee desirous to exalt themselues too much. By meanes whereof there will neuer be any willing subiection, vntill God haue wrought it. But you be alwayes re­bellious against God (saith hee) when yee once enter into such debatings as this: Shoulde such 20 a one raigne ouer mee, and I obey him, seeing hee is no better than I? If yee beare such spite towardes men: God himselfe steppeth forth, and desireth to knowe whether yee will serue him or no: And if yee will not receiue his leeuete­nantes when hee sendeth them vnto you: it is a certaine signe that yee refuse his yoke likewise, by meanes wherof his iustice is impeached, and hee feeleth himselfe to bee iniuried by you. Sith it is so then, knowe yee (saieth Moses) that 30 the children which are disobedient to their fa­thers and mothers, may well alledge this and that: and the folke that rebell against their superiors, may well make excuses: but none of those thinges shall stande them in any steede. The reason is, that God, who hath ordeined su­perioritie in the worlde, will also haue it main­tained: hee hath spoken the word, and it cannot be called backe.Psal. 3 9.10. When God hath once giuen his definitiue sentence, it is not for vs to call the 40 matter in question any more: but we must stand to it and holde our mouthes shut. Yet notwith­standing, our Lorde vseth still his goodnesse in this commaundement: and he doeth it to winne vs and to drawe vs the better to him, that wee might the willinglyer obey our superiors, seeing he addeth a promise. For (as saieth S. Paul) it is the first commaundement of the lawe, that hath any speciall promise.Eph. 6.2. In deede wee haue seene heretofore, how God sheweth mercie in a thou­sand 50 generations, to such as loue him. And that was added to the commaundement wherein God shewed vs, that he woulde haue his seruice maintained in al purenesse, without swaruing a­side to idolatrie or superstition. But that promise extended to the whole Lawe, as wee sawe there: whereas this is annexed onely to the comman­dement of obeying our fathers and mothers. For as much then as wee see it is an acceptable sacri­fice to God: let such as are in subiection holde 60 themselues to it, and not play the rebels and madde bedlems, but bowe downe their neckes and submit themselues, so as it may appeare in deede that they bee willing to obey GOD, be­cause they refuse not to obey the mortall men whom he hath sent, and appointed in his name. Thus yee see to what purpose this promise was giuen: namely, that God perceiuing vs to bee dull vppon the spurre, ment to soften our hearts, and to winne vs to him by mieldnesse and gen­tlenesse, to the intent it should not grieue vs nor be yrkesome to vs to obey our superiors. But forasmuch as all cannot bee dispatched at this present: Let vs beare in minde at a worde, that to serue God wel, we must lay down al pride and presumptuousnes. Although we haue naturally in vs the cursed roote of desirousnes to climbe, so as ambition reigneth both in great and smal: yet must the same bee laide downe, if we meane to prepare our selues to Gods seruice. And why? For lowlinesse is the thing whereat the true obedience must beginne. And as con­cerning men, let vs marke well that we shal ne­uer bee able to liue in peace and concorde, ex­cept that those whom God hath set in place of authoritie and preheminence, bee obeyed and receiued for his sake, so as men submit them­selues to them. For else all must needes goe to wrecke, and wee shalbee worse than the wilde beastes that are abroade in the woods. There­fore al they y^t are disobedient to lawful superiori­tie, are as enemies to God and nature, and to all mankind: yea they be as monsters whom al men ought to abhorre.

But when wee haue shewed our obedientnes by being subiect to those whom God hath set o­uer vs: let vs learne also, that it is good reason wee shoulde be humbled vnder him, and that in such wise,Iohn 4.24. 1. Tim. 1.5. as hee bee serued by vs: not in way of ceremonie, but in trueth and purenesse of minde, so as wee doe him his due homage, and make account of his honor aboue al things. Yea and all the ciuill orders of the worlde must leade vs therevnto: namely that God may haue his throne exalted aboue the heauens. And whereas children obey their fathers and mo­thers, and subiectes their Magistrates, and the like order is to bee seene in euerie house accor­ding to Gods ordinance, who hath appointed that there shoulde be some difference of degrees euerie where: Let the same drawe vs vp higher, to consider that God who holdeth the chiefe so­ueraintie of the worlde, ought to ouerrule all creatures, and to be Master of our whole life in effect. And so wee see that all the obedience which is yeelded to mortall creatures must tend to the pure worshipping of God. Whereby we perceiue the more plainly howe much we ought to abhorre the cursed Popedome. For it is an ouerstatelinesse crept vp in the worlde, to none other end than to driue God out of his seate, & to bereaue him of the honor y^t belongeth to him. For the Pope will graunt well ynough that hee ought to bee subiect to his Superiors: But what thoe? Keepeth hee any order either of God or of nature? No: but cōtrariwise his meaning is to despise al that is cōteined in the holy Scripture, ouerthrowing all the order and policie that God hath commaunded vs. Hee termeth himselfe Christs Vicar: and yet notwithstanding the worlde seeth, that hee hath thrust Iesus Christ out of his seate, so as hee is no more the [Page 218] heade of his Church. Therefore let vs learne to abhorre the thing, which the diuell hath so set vpon the contrarie part, quite and cleane a­gainst that which God hath ordeined in the worlde. And therewithall though wee see that sometimes thinges goe not as they ought to do, but that superiors abuse their power: let vs as­sure our selues they cannot ouerthrowe Gods ordinance as in respect of kingdomes and Em­pyres, and as in respect of the grounde of Iu­stice:10 but that all those things must be maintei­ned still. For they haue their foundation of God: and it is not with them as with this hel­lish Popedome which hath no foundation at all: but contrariwise wee knowe that God will haue kinges and princes and magistrates of Iustice to continue still: and therfore those must needes bee maintained. And if the fathers doe not their duetie, but vse tyrannie towardes their children: let vs bee sorie for it, and assure our 20 selues that the same springeth of our sinnes. Al­so when God suffereth his ordinance to bee vn­obserued, so as all is out of order: let vs vnder­stande that wee ought to runne vnto him the more carefully, and to beseech him to set those things in order againe, so as it may bee knowen that our whole desire is to be gouerned by him, as the onely meane whereby hee worketh our welfare.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make vs feele them better, that wee may with true repentance learn to mislike of our selues for them, and so re­turne vnto him as we may profite more & more, euen vntill we be rid of al our sinnes & through­ly fashioned againe like to him in righteousnes. And so let vs all say, Almightie God heauenly father, &c.

On Munday the first of Iuly. 1555. The xxxvij Sermon which is the eight vpon the fift Chapter.

WE haue seene alreadie, howe that to liue well with men, wee must obey our superiors. For it is the first thing that God com­maundeth vs in the second ta­ble of his lawe: because the meane in descending from him to men, is to ho­nour those whom he hath set ouer vs. In deede when wee speake of men, there is some equall fellowship: for wee come all of Adams race: we 40 be all of one kinde:Rom. 13.1. and all this importeth an e­qualitie among men. Neuerthelesse forasmuch as it hath pleased God to set certaine degrees: wee must holde vs thereunto, and keepe that order, so as the partie which hath any prehemi­nence and dignitie, may bee acknowledged for such a one as is to bee honoured. And in this case we must not alledge, why is he more estemed than I? For that commeth not of any worthines that is in one more than in another: but of Gods 50 will, who wi [...]l haue them so honoured to whom hee hath giuen any preheminence. And it is not ynough for y^e children to honor their parents by yeelding them some reuerence: but they must also succour them, and spende themselues to the vttermost for them,Matt. 15.4.5.6. accordingly as our Lorde Iesus Christ sheweth howe it is but hypo­crisie, when children doe but make some coun­tenance of honoring their fathers and mothers, and in the meane while let them alone in their 60 necessitie, without regarde of discharging their duetie towardes them at their neede. It is a defrauding of the parentes of that which is due to them, and a scorning of Gods Lawe, when men obserue it so by way of Ceremonie. In like case is it with all manner of subiection. For it is not ment that men shoulde but onely yeelde some signe of honour:Rom. [...] Eph. 6. [...] Col. [...]. but that they should yeeld the partie his full right, which hath any prehe­minence, yea and that the same shoulde bee done willingly. True it is (as I haue declared heretofore) that men would faine be exempted from all bondage. Howebeit forasmuch as God hath set a contrarie order: wee must submit our selues to it with a good wil, and not by force. For to what purpose is it to obey God spite of our teeth, when our heart goeth cleane against? Thē must our will goe with it, and whatsoeuer our Lord commaundeth vs wee must thinke it good and amiable. Thus the entrance into good con­uersation among men, is to consider that our fa­thers and mothers and all our superiors are ad­uanced to that preheminence aboue others, to the intent they shoulde be honored:Rom. [...] Otherwise, God is misused in their persons, and it is all one as if we refused to honour him and to be subiect to him.

Nowe after that Moses hath set downe this fift commaundement: he addeth, That wee must not be murtherers. In deede it may seeme at the first blush, that God ledde not his people to great perfection in forbidding them to commit murther. But wee must marke, that God in­tended to comprise (as it were in a short abridg­ment) all that is requisite for the well ruling of this our life: and therefore it was not for him to forget any thing, or to leaue any thing be­hinde. Nowe wee must vnderstande that thePsal. [...] way for men to rule their liues well & orderly, is to abstaine from al euil doing, iniury, & violence, and therwithall to liue chastly and honestly with out hurting or hindering of any man, and on the [Page 219] other side, to keepe their tongues from harming any man by any manner of falshood and lying. All these good properties must be in vs, if wee wil frame our selues to Gods will and righteous­nesse. So then, it is not to bee marueiled at, that God shoulde speake here of murthers. For it is done to holde vs in awe, that we shoulde not goe about to doe any outrage or harme to our neighbours. But yet for all this, we must come backe againe to that which I haue touched al­readie:10 that is to wit, that God speaketh after a rude and grosse fashion, to apply himselfe both to great and small▪ and euen to the very ydiots. For wee see howe euery man excuseth himselfe by ignorance: and if a thing bee some­what darke and hard, we thinke we haue where­with to wash our handes of the matter. When wee haue done amisse, [wee thinke all is safe,] if wee can say, Oh, it was too high and too pro­founde for mee, I vnderstoode neuer a whit of 20 it. To the end therfore that men should haue no such startingholes: Gods will was to speake after such a fashion, as euen little babes might vnderstande what hee saide. That is the cause why he saith in short wordes, Thou shalt not bee a murtherer.

Let vs marke moreouer, that God, to the in­tent to leade vs by little and little to liue well, setteth vs downe the thinges that are most hate­full that we might learn to keepe our selues from 30 euill doing. As for example, hee coulde haue saide, yee shall doe no wrong nor violence to your neighbours: hee could well haue saide so: but he listed to set downe the word Murther. And why? Because it is a thing against nature, when men goe about to wipe out Gods image after y^t fashion. Needes then must we abhorre murther, if we be not starke beastes. Howe be it, this teacheth vs that there is not a more heinous thing, nor a thing that wee ought to abhorre 40 more, than murther. GOD therefore to tye vs the shorter and to withhold vs from all anoy­ing, and from all wrong dealing, telleth vs that wee muste not defile our handes with the bloude of our neighbours. Well then: If a man abstaine from murther, is that all? No not by a great deale, as shall bee shewed anon, and as the matter afordeth alreadie at the first enterance into it. For Gods intent is to holde both our heartes and our thoughtes in subiecti­on,50 and he will be serued so purely at our hands, as we nourish not any ill will towards our neigh­bours. Why then speaketh he of murther? [It is all one] as if hee should say, although ye had no lawe written, but were as heathen men: yet ought yee to haue this printed in your heartes, that murther is a shamefull and owgly thing. Nowe I tell you, that as many as doe any out­rage to their neighbours, as manie as deuise any mischiefe against them, and as many as nourish 60 any hatred and rancour in their heartes:Iob. 3.15. I ac­count and condemne them all for murtherers. Thus yee see the cause why GOD vseth that terme.

And nowe let vs marke well, that it is not for nought that God forbiddeth murther. Why so? For wee can haue no fellowshippe with men▪ vnlesse we abstaine from al wrong and violence. And vnder one particular kind, God forbiddeth all. Why so? for had hee vsed long speech: a man might haue saide, I cannot well beare my lesson in minde, and it is too hard for me. Ther­fore hath God spoken here in one worde, to the intent that his doctrine might be soone learned, and his lawe bee easily borne in rememberance. There needes no great turning ouer of leaues: wee need not to haue many great volumes and registers: God hath comprehended the rule of good life in tenne wordes, and that is ynough for vs. Who is hee nowe that can alledge, I haue forgotten such an article, I haue not borne it away? Howe so? Are wee not able to remem­ber so much as halfe a score wordes? Nowe then wee see it was Gods will to holde men conuicted of shamelesnesse, if they vnderstande not what they ought to doe. And so yee see the cause why hee spake so briefely. Moreouer he hath (as yee woulde say) chawed the thinges to vs, that we might learne to submit our selues quiet­ly to him, and that euen the veriest ydiots might knowe, that they neede not to bee greate clearkes to vnderstande his Lawe, for asmuch as hee hath stooped so lowe, that there is not so ignorant a poore soule, but hee vnderstan­deth what is conteined in the Lawe. That is the effect of the matter which wee haue to remem­ber here.

Furthermore seeing God hath forbidden mur­ther as an owgly and outragious thing: let vs assure our selues that hee which riseth vp against his neighbour to murther him, is not worthy to liue vpon the earth: for he is worse than a wood beaste. Wee see howe Beares, Lyons, and o­ther wilde beastes doe play together. And why is that? Because that although they haue no rea­son nor discretion, although they haue no Lawe nor equitie: yet notwithstanding the common knowledge [or instinct] of nature holdeth them in order. Yee see then that the verie beasts haue skill to liue well together with the beastes of their owne kinde, without hurting one another. And shoulde not men bee restreined by some consideration, seeing that God hath imprinted it in their hearts that murther is a wicked thing? They see they bee all of one nature, and euerie man beholdes the image of God in his neighbor. And shoulde not this serue them for a bridle, to withholde them from all violence? What a dealing were it else? So then, let vs beare well in minde, that although God had neuer spoken to vs, yet haue wee sufficient proofe in our selues alreadie, that if any man set himselfe against his neighbour, hee defieth nature, and is vnworthy to be reckened in y^e aray of men. But nowe seeing that the authoritie of God is mat­ched with the knowledge which wee ought to haue had aforehande, and that hee sheweth vs that there shall no bloude of man bee shed, but the same shall come to account before him: let the hearing thereof teach vs to liue without do­ing any man wrong, or els let vs assure our selues he will become our mortall enemie: for hee tel­leth [Page 220] vs that men are in his protection.

In deede the threate is not expressed heere: but yet is it all one, for as much as it is spoken of in other places. Seeing it is said that man is created after the image of God:Gen. 9.6. it is not lawfull to make any assault vppon him. For it were all one as if our Lorde shoulde say, yee bidde mee battell when yee goe about to hurt one another after that fashion: for I haue printed mine image in you. If a man shoulde but deface the armes 10 of a Prince, it were so great an iniurie as should bee punished as a murther. And why? Be­cause it tendeth to the confusion of the state. Beholde, Gods image is printed in men, and it is despised: and shoulde not such an outrage be punished dubble? Yes. Now then let vs mark, that God in telling vs that we assault him when we do any man wrong, intendeth to shew vs that that ought to restraine vs, or else we be too wit­lesse and madde. Yea and to the intent wee 20 should the better bethinke vs thereof: our Lord telleth vs that a murther cannot bee commit­ted, but the lande is defiled with it,Num. 35.33 as is decla­red in another texte, where it is saide that the shedding of mans bloude bringeth such a stay­ning and defiling with it, as can scarsly bee wy­ped out. When there is any speaking of man­slaughter, yea though it bee done lawfully,1. Chro. 22.8 as in warre, which is allowed: yet is it saide to bee a defiling. And why? To the intent that wee 30 shoulde learne to abhorre the shedding of bloud the more. If an enemie bee slaine in open warre, although GOD pardon it because the slaier hath iust and lawfull cause, and doeth it of necessitie: yet notwithstanding it is saide still to bee a staine, and the dooer thereof is saide to bee defiled. And why is that? To the in­tent wee shoulde knowe that God hath created vs to liue quietly together, and that wee cannot giue a fillippe (as they say), but that it is streit­wayes 40 a spotte vpon vs, and wee be by and by defiled before God. Seeing then that the holy scripture vseth all these formes of speech, ought we not to be held the better in awe, to liue with­out doing of any wrong to our neighbours? Yes.

Howebeit forasmuch as God doeth so chawe thinges to vs heere, according to our rawenesse and infirmitie: let vs marke further, that it is not ynough for vs to abstaine from bloudshed: but that wee must also abstaine from all outrage 50 and violence. To bee short, mens persons must bee deare and precious vnto vs. For till we bee come to that point: God will take vs still for murtherers. If a man doe but strike his neighbour, although hee kill him not: yet is he a murtherer alreadie in Gods sight. And why? I haue tolde you alreadie howe GOD vsed that worde of set purpose to shewe vs that although wee take a quarrelling or the giuing of a blowe ouerthwartly, to bee small and light faultes: yet 60 they bee not so before God. And why? Because there is alway a murtherous intent in it. And that is y^e cause why God calleth it murther. And besides that, if we be forbidden to commit mur­ther, let vs vnderstande that wee bee likewise forbidden to doe any wrong, or to make any as­sault vppon our neighbours. If wee doe but lift vp our fist against one, or touch him in anger: by and by there is murther committed before God. If wee thought well on this: woulde we not be mielder than we be? Wee see some men so testie, that if a word doe but mislike them, by and by their fist is vp, to smite and beate the partie. For they thinke it is a small matter, so they shedde no bloude. But wee must not make God to eate his worde, in that he telleth vs that all quarellers are murtherers. So then let vs learne to forbeare our owne fancies when we in­tend to iudge of our faults, and let vs quietly im­brace the sentence that god hath giuen, assuring our selues that all such as offer any violence to their neighbours, are alreadie guiltie of murther before God. That is the thing in effect which we haue to remember here.

But haue wee abstained from all anoyance? Haue we done no outrage to the persons of our neighbors? Then must we go euen to the heart. For God hath not giuen a ciuill Lawe, onely to make vs liue honestly: but he hath giuen a Lawe agreeable to his owne nature. We knowe he is a spirit,Ioh [...] [...] and he will haue vs to serue him in spirite and trueth. Seeing it is so, we must vnderstand y^t he hath giuen vs a rule, not only for our hands and feete, but also for our affections & thoughts. True it is, that inasmuch as men are fleshly, when gods lawe is first vttered vnto them, they thinke they haue well discharged themselues, if they cannot be blamed before the world: and so on y^e otherside they doe easily grant & take leaue to do cuill. And for the same cause, euen y^e Iewes themselues, who ought to haue bin grounded in y^e lawe of God from their childhood, tooke this saying too grosly, Thou shalt not kill. For they vn­derstood it, y^t they offēded not god, so they made no open assault vpon their neighbour to wound him. And therfore if the fault were not apparant to the eye: they bare themselues in hand y^t they ought not to bee charged with it before God. Which thing our Lorde Iesus Christ rebuketh,Mat. 5. [...] shewing that the law was too fōdly expounded. Because it is said Thou shalt not kil: you beare your selues in hand (saith he) that yee shalbe quit be­fore God, if men cannot bring yee to the bar for it. But whosoeuer calleth his neighbor foole, y^t is to say, whosoeuer doth but shew som tokē of dis­pleasure against him, is forthwith worthy of hel­fire. Whosoeuer doth another man wrong: is in danger of iudgement from heauen, y^t God and al his Angels shal set themselues again him. And whosoeuer doth but murmure against his neigh­bour, so as he doth but mūble somwhat betwixt the teeth though he vtter nothing at all: he is al­ready in danger of iudgement. Wee see whereto our Lord Iesus sendeth vs: namely that when we may protest that we haue not done any outrage, nor giuen any blow, and y^t we haue so litle ment to wounde our neighbour, that wee haue not so much as once drawen our sworde at him: yet is not al this ynough, but wee must consider that God wilouer rule both our tōgues, our thoughts and all our affections, as good reason is hee shoulde. Sith it is so: whosoeuer misuseth [Page 221] his neighbour [in speeche,] sheweth himselfe al­readie to bee a murtherer: for the tongue cut­teth as a sworde. Although then that yee haue not your sworde in your fist to strike: yet if your tongue bee armed to speake euill of your neigh­bour, so as yee haue railed vppon him: it is a kinde of murther, as in respect of God. And al­though yee haue not so misused him as all the worlde may bee priuie to it: yet thinke not that ye shall therefore goe cleare. For if ye doe but 10 mumble betwixt the teeth: it is ynough to make yee guiltie in the sight of GOD, and ye shall be condemned before the heauēly throne, though ye bee quit before men, and though worldly Iu­stice take no holde of you. When wee heare this: we may well perceiue, that he which spea­keth it is the same person whom God the father hath giuen to bee the iudge of the world.1. Pet. 4.5. Ther­fore wee must not giue our selues too large scope in this behalfe. For wee shall win nothing by our 20 caueling and shifting. But let vs learne to looke at God, if wee will haue the right and naturall exposition of the Lawe. Who is he that spea­keth? Euen hee that raigneth ouer our heartes and thoughtes:1. Sa. 16.17. Psal. 7.10. euen hee that can not abide to bee serued with eyeseruice, nor that wee should abstaine from euill onely to the worldward, but which will be serued in spirit and trueth. He will haue our consciences to be pure & cleane,Iohn 4.24. 1. Tim. 1.5. so as wee bee clensed from all naughtinesse. Seeing it 30 is so: if wee consider the nature of GOD, wee must no more restraine his Lawe to the out­ward deedes: but wee must conclude that when God speaketh of murther, he speaketh likewise of all enmitie, displeasure, anger, and rancor that we haue against our neighbours. And in deede that is the verie cause why S. Iohn sayeth,1. Ioh. 3.15. that he which hateth his neighbour in his heart is a murtherer. As if hee should say, yee maye well set a fayre countenaunce vppon the matter: but 40 bee the hatred neuer so secretly hidden in your hearte, and although yee dissemble neuer so much, so as ye vtter no signe of any malice: yet thinke not that Gods eyes are shut for all that. Men may well bee ignoraunt of the thing that yee haue not bewrayed: but haue yee once ha­ted your neighbours in your hearts, that is to say so secretly as no man may perceiue it: by and by ye bee murtherers before God. And truely the reason hereof is too too apparant. In deed when 50 Princes and Magistrates make lawes, it is not af­ter the maner of God. It is but onely to the end that men shoulde behaue themselues well as touching outward ciuill order, so as no man bee misused, but euerie man haue his right, & peace and concord bee maintained among men. That is the intent of Magistrates in making of their lawes. And why? For they bee mortall men, and cannot reforme the inward & hidden affections. That belongeth to God. Againe they cannot 60 search mens hearts,Psal. 7.10. for y^t is Gods peculiar office, and so doeth the holy scripture attribute it vnto him. Neuerthelesse, when a ciuill lawe is once made: although there be not one drop of bloud shed: yet is the offender worthie to bee caried to the gallowes, if he be knowen to haue done what he could to haue murthered one. If one draw his sword vpon a man, who notwithstanding doth so ward his blowes as they neuer touche any bare of him: the Lawes euen of the heathen doe ne­uerthelesse condemne such a one to the gibbet as he is worthie. For why? The Lawe respecteth not the successe, but the purpose and intent. Nowe seeing it is so that earthly Princes and Magistrates doe punish such as haue indeuou­red themselues to doe amisse, though they haue bene disappointed of their purpose, and not brought their attempt to passe: what shall God doe? Shall he haue lesse authoritie than a mor­tall creature? To that point (say I) must wee come, to knowe that GOD doeth iustly con­demne all such for murtherers, as hate their neighbours. Why so? As I said afore, let vs con­sider what his nature is. Will wee then keepe his commaundement? Wee must in effect be­gin at murthering: And why? For God meant to strike a feare into vs aforehande, to the in­tent that whensoeuer wee went about to hurt our neyghbours, or to doe any extorsion or wrong: wee might vnderstand that it is a dete­stable and horrible thing vnto them, and such a one as hee cannot abide. Why so? Bicause it is a kinde of murthering. Ye see then howe God meant to daunt vs at the first blowe: and that is the end that we must begin at.

Moreouer if we thinke it straunge that God should condemne a blowe to be murther, yea or a wrong offered but in wordes, yea and euen a frowne though the tongue haue bewrayed no­thing at all, yea and euen the secret and vnespi­ed hartburning that is deeply ouercouered with in: I say if we thinke it straunge that these things should bee condemned for murther before God: let vs consider what his nature is, and howe he is worthie that wee should allow more to him than to mortall men. For if earthly Iudges haue po­wer to punish a wicked intent when it bewray­eth it selfe: what shall GOD haue, from whom nothing is hidden? Againe wee must consider howe the Apostle in the Epistle to the He­brewes sayeth,Heb. 4.12.13 that the word of God resembleth him that is the author therof, so as it must needs be as a two edged sword, pearcing in such wise to the verie marie of the bones, that there is not a thought within vs, which it espieth not out. And why is that? Bicause nothing is hid in the pre­sence of GOD. Nowe seeing that nothing is hidden before God: his woorde must needes searche and sifte mennes heartes to the harde bottome. So then, the things that are vnknowen to men, must needes come all to account before God: whereby wee must take warning to liue in such sort, as wee beare no enmitie nor ill will to our neighbours.

But yet notwithstanding we must go yet fur­ther. For it is not ynough for men to abstaine frō euill dooing: but forasmuch as they bee created to helpe one another, they must seeke one ano­thers maintenance. God thē in forbidding vs to murther, sheweth vs on the contrarie part y^t wee must set store by our neighbors liues, & indeuour to maintaine & preserue them to y^e vttermost of [Page 222] our power. But it was his will to begin at that end, to shewe vs what he commanded. And why? For we see howe sinfull we bee. Looke how ma­ny thoughts wee haue, and so many briers and thornes wee haue. Looke howe many affections wee haue: and so many bushes, brambles, and such other things wee haue. Not without cause therefore intended God to weede out y^e naugh­tinesse and vice out of our heartes▪ yea and to a­mend all the partes in vs that are sinfull and cor­rupted.10 For without that, it were vnpossible to set so much as one finger to the dooing of any good, that wee should but so much as thinke one good thought. That is the cause why y^e Prophet saith that men breake vp their layes & sowe not among bushes.Ier. 4.4. As if he should say, I see how the world goeth w^t you: if a man tell ye y^t ye haue of­fended God, ye wil make some faire coūtenāce, & pretend as though ye were reformed, & yet in the meane while continue still the same ye were 20 before. But it is not ynough to sowe corne in a field: but ye must also stub vp the bushes & clense the ground. So long as ye doe but indeuour to make some faire showe: thornes, briers, thistles, and other euill weedes growe still within. Ther­fore there can bee no good sowing, & much lesse can ye bring forth good fruite before God. And for the same cause doth our Lord say here, Thou shalt not kill, in stead of saying, Looke that thou pre­serue thy neighbors life. Now we see by experience 30 howe men would faine discharge themselues to Godward w^t faire countenances, and yet retaine still their vices and corruptions, according to y^t which I haue alledged out of the Prophet. For if a man speake to vs of doing good to our neigh­bours: in deede we dare not altogither gainesay him. So then wee would discharge our selues af­ter a sort. But in the meane season our sores doe rancle within, & we doe but plaster them aboue, like vnto those that are loth to open their purses 40 whē their houses decay: but what do they? They parget them ouer, & stop the holes and rifts, but yet in the meane while their house is still in de­cay. Euen so is it with vs: wee doe but parget or plaster our selues ouer, of purpose to discharge our selues as lightly as might bee. But yet doeth nature teach vs the cleane contrarie. For if a mā be minded to sowe a field, will he cast his corne among the briers and thornes? No: but when he sees his field faire and cleane, then breakes he it 50 vp & tils it: and so must we do. Let vs learne then that it is not without cause that God doeth first of all condemne the vices. For hee sees they bee rooted so deepely in our nature: that it is hard to weede them out, yea and that he can neuer hold vs at such a stay, as to cause vs to liue in his righteousnesse, vnlesse he plucke vp the cursed rootes of this naughtinesse which he knoweth to be in vs. That is the cause why he saieth, thou shalt not kill. As if he shoulde say, will ye liue in 60 good loue one with another? Euerie man must enter into himself, and examine wel whether he haue there any hatred, enmity, or ill wil towards his neighbours. Ye must looke whether ye haue not some hartrisings & eagernesse in you, which prouoketh you to threaten your neighbors or to attempt somewhat against them. Ye must consi­der all these things. For when ye be cleare from all anger, hatred, and enmitie: then must yee come to this point, that it is not ynough for you to abstaine frō anoyance, wrongfulnesse, & vio­lence, so as yee haue not practised any thing a­gainst y^e persons of your neighbors, nor norished any rancor or malice against thē in your hearts, nor bin infected with euill will: but you must also liue in charitie, and ye must bee as brethren one to another, worshipping God as your father. Lo to what point we must come.

So then let vs marke, that if we intend to pro­fit well in Gods Law, we must haue an eye to the vices and imperfections that are in vs, and bee sorie for them: and moreouer straine our selues to weed them out. Haue we done so? that is not all that wee haue to doe. For God will not haue vs idle in this worlde. His creating of vs, is not onely to abstaine from euill: (for stones and trees and other senselesse things doe as much as that comes to:) but wee must giue and applye our selues to the doing of good.Psal. [...] Then let vs vnder­stand, that whereas our Lord will haue the life of our neighbours to bee deare and precions to vs: he sheweth therewithall y^t he which helpeth not his neighbor at his neede, doeth what he can to murther him: in so much y^t we become murthe­rers, not onely whē we beare any ill will, or keepe any hatred priuily towards our neighbours: but also euen whē wee succour them not in their ne­cessitie. If we vouchsafe not to bestow our trauel for them when they haue neede of our helpe, we shall be blamed before God. Sith it is so, it is not for vs to flatter our selues any more in this case: for wee see howe straite the Law is: and yet not straiter than it ought to bee. For can wee refuse to bee knit togither in charitie at Gods com­mandement, seeing he hath created vs after his owne image? Or to yeelde him such reuerence being our father, as to maintaine brotherhood among our selues, seeing he hath vouchsafed to vnite vs in such bond? Shall wee say that God is too straite to vs, and layeth too heauie a burthē vpon vs, bicause he leadeth vs to such indifferē ­cie & vprightnes? No: but howsoeuer come of it, let vs beware we flatter not our selues, seeing we vnderstand y^t our Lord will haue vs to do our in­deuour in helping one another, and that wee should set as much store by the life of our neigh­bour, as he himselfe doeth.

Nowe haue we the effect of this commande­ment, Of not killing. What remaineth then, but y^t we pray God so to guide vs, as wee may frame our selues to his will? For it is to no purpose to alledge that his speeche is darke: Or to alledge that there be so many commandements, as wee cannot beare them in rememberance: (for God speaketh in a worde or twaine, and vseth briefe­nesse to take away all excuse.) Or to alledge that wee wote not whereat to begin: for he sheweth vs it: namely that in stead of taking leaue to doe euill as wee haue bin wont to doe, bearing our selues in hand that the thing which we doe is no great nor no deadly crime: wee must contrari­wise thinke alwayes thus, if I doe my neighbour [Page 223] the least harme that is possible to bee named, I am a murtherer before God. When wee bee wil­ling to doe euill, see howe the diuell blindeth vs, to bee desirous at the first dash to kill one and to cut his throte. This (as I sayd) is an ougly thing. For euen nature restrayneth vs, that wee can not bee so madde as to say, I will kill. But if a man displease vs, and we bee no more but angry with him: all is well, it passeth away as a smoke, and to our owne seeming, it is nothing. Againe, haue 10 wee once conceyued any grudge, wee thinke it is to bee pardoned if wee requite like for like, so wee doe it not with ouergreat violence. More­ouer if a man doe but bend his fiste to strike or to beate: [...]ush, it is still but a blowe, it is no dead­ly offence. Loe howe men dispence with them­selues. And why? Bicause all their imagining is howe to lessen their faultes. But wee must keepe a contrarie way to this, as GOD telleth vs: namely that when wee goe aboute to strike and 20 to beate, or when we goe about to doe wrong, or when wee go about to conceiue any hatred or hearteburning: wee must set murther before our faces, and thinke thus with our selues: Wret­ched creature, whither goest thou? whither thro­west thou thy selfe? Wilt thou make thy self guil­tie of murther before God? So thē let vs no more alledge that wee wote not whereat to begin: for God sheweth it vs, and we cānot be ignorant of any thing but through our owne wilfulnesse: & 30 therefore in the end it must needes be knowen, y^t we listed not to lift vp our eyes, to see the things which we ought to haue seene most manifestly. Those are the things which wee haue to gather vpon this place.

Againe, there is this further, that God hath not without cause forbidden murther before he come to command charitie, & to shewe vs howe we be bound to succour one another, according as neede requireth. And why? For we be full of e­uill 40 affections which had neede to be rooted out. Therfore like as a peece of ground that is ful of thornes & briers, had neede to be clensed before it be sowed: so haue we neede to be clensed from the vices that are naturally in vs, or else we shall neuer bee disposed to liue in good loue one to­wards another. But yet must euery man haue an eye to his owne abilitie. If I haue wherewith to helpe my neighbors: I must be fully resolued w^t my self, y^t the things which God hath giuen mee 50 are not mine own, y^t is to say, that I must not loue my self so much, as to haue no regard of others: but if I be of abilitie to succour other folkes that haue want of my reliefe, I must bestowe it vppon them. For there is a commō fellowship amōg all men. It was not Gods wil to make so many seue­rall worldes, euery one by it self as there be seue­ral mē & women: but he hath knit vs altogither. Seeing then y^t God hath brought vs one neere a­nother: we must keepe & maintaine y^e fellowship 60 that God hath set among vs, & we must alwayes come to this point, that it is against kind to hate our owne flesh. But yet there is a farre other re­spect than this among y^e faithfull. For they must not only cōsider themselues to be created after the image of God: but also remember y^t they be members of our Lord Iesus Christ,Eph. 5.30. so as there is a much straiter & holier bond, than the bond of nature which is common to all mankinde. And therfore so much the more ought we to mislike of those, which do so forget the vnion that God hath set among his people, seeking nothing else but to put the thinges asunder which God hath ioyned togither, by disseuering the body of his Church, as we see these vnderlings of Satan do, who practise nothing but all maner of mischief, as though they were wilfully bent to defie God bicause he bindeth them to men, & therfore doe separate themselues frō such as are not for their profit (as if seemes to thē,) nor yet for their san­sie. Now when so brutish a disposition & so far out of square is entred into a mans mind, is it not a token that the diuell dwelleth in him, and that y^e spirit of God raigneth not there, no nor any drop of him is there? Yes: and therefore let vs learne to frame our selues in such wise to that which is spoken here, that being rid of all ran­cour and malice, wee determine to imploy our selues in the seruice of our neighbours, & to dis­charge our duetie according to the abilitie that God giueth vs. Again, if wicked affections, (not­withstanding that they bee hidden) bee taken for murther before GOD: what shall violence & outrage be, when men ouershoote themselues so farre, as to strike & slea one another as much as they can? Must it not needes bee that they be worse than all the Paynims in the world? Yes: but whatsoeuer come of it, let vs assure our selues that wee haue ill profited in Gods schole, if wee onely keepe our handes from dooing e­uill, and in the meane while leaue our heartes vnreformed. Nowe then, to shew which is the true perfection of Christians, they must not on­ly refraine from bearing any priuie euill will in their heartes:1. Pet. 2.17. but they must also be as true bro­thers, to spend themselues in their neighbours behalfe to the vttermost of their power. And if it bee not lawfull to nourish any secret ill will: much lesse is it lawfull for a man to ouershoote himselfe so farre, as to smite, to kill, and to doe 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 [Page 224] 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.

SAint Paul speaking of the life of Christians, and hauing ex­horted them to the feare of 20 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 mā 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 30 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 40 spirituall seruice that we haue spoken of before, which cōsisteth 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 50 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 60 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 hu [...]bande. In deede all the couenants and promises y^t we make, ought to be kept faithfully.Psa. [...] [Page 225] 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 husband, but also to the liuing God. For it is he to whom she bindeth 10 her selfe: & like as he hath ordeined wedlock and is the author thereof, so will hee haue a care for the maintaining therof. Therfore whē we heare the word Aduowtrie: we ought to lothe it, as an expresse defying of God, by wilfull breaking of the holy bond which he hath set in mariage, like mad beastes. And hereby we see in what estima­tion he hath honestie. Why so? When hee will haue vs sober, chaste, and modest: he sayth, If ye be not honest and well stayed, yee bee no better 20 than Aduowterers. That is to say, whatsoeuer ex­cuse ye pretend before men, and make ye your faults neuer so small and light: I hate ye, for yee stinke, & your whole life is infected in my sight. We see thē as I sayde afore, that here is a strait commaundement to keepe our selues honest & chaste. And hereby it appeareth how fond their excuse is, which say they do no man wrong, whē they be full of disorder and vnrulinesse. For our Lord knoweth well enough to what end he vsed 30 such speach. It was not for y^t he was toungtied & wist not how to vtter things in order: but because he intended to shew, that if men made but a smal matter of wantonnesse and vnchastitie: there is another balance [for thē to be tryed by:] name­ly that he condemneth & accurseth all those for aduouterers, which behaue thēselues vnhonestly or vnchastely. Therefore we haue so much the more neede to wey well y^e words y^t are set downe here, where he sayth Thou shalt not be an Aduow­terer. 40 But yet herewithall we must follow the de­grees y^t are conteined vnder this cōmandement.

First (as I sayd afore) let vs vnderstand y^t God will haue wedlocke to be kept holy. For as our persons & liues are deere vnto him: so will hee haue y^t faith and troth that is plighted betweene man & wife, to be mainteined in their price and estimation, that so holy a thing as mariage, be not giuen vp to shame & reproch. This ought to bring to passe, that no man should looke vpon his 50 neighbors wise with vnchaste eye. And why? For God hath matched her to a husband already, & he wil haue her husband to shadow her. [...]en. 20.16. And whē we thinke any euill, or feele any vnhonest lust: he will haue vs to shun it for feare of that which is tolde vs, namely that God himselfe taketh vengeance of them that breake the holy fellow­ship which was knit in his name. [...]rou. 2.17. In lyke case is it with women in respect of their husbandes: so as a wife may not yeelde to wicked lustes when 60 she beholdeth a maryed man. Why so? For God hath assigned her, her make. If we wil not make warre against our maker, we must liue euery one in his own house, w^t such match as he hath: & y^t order must be mainteined w^tout breach, because god is y^t author of it. That is one principal point.

But besides this, we must alwayes come back to the nature of God; & remember that he is not an earthly lawemaker, which forbiddeth but on­ly the outward deede, and in the meane while letteth the lewd affections alone:1. Sam. 16.7. for God will admit no eyeseruice, neither is he lyke to vs. Men are contented if they perceiue no fault: but God who searcheth mens heartes,Ier. 5.3. respecteth the trueth as it is sayd in Ieremie. Therefore hee in his lawe meant not to restreine our bodyes on­ly: but also had a speciall regarde to our soules. So then let vs marke, that God not onely for­biddeth the act, so as wedlocke be not broken by any actuall deede: but also hee forbiddeth all wicked lustes and lykinges. And therefore doth our Lord Iesus Chist say,Matt. 5.28. that he which looketh vpon another mans wife with a wicked eye, is an Aduowter already before God. Though he can­not be blamed by the lawes of men, nor puni­shed as an aduowterer: yet is hee condemned al­ready before God, as hauing transgressed this commaundement. Therefore when we heare this word Aduowtrie, which is so greatly condē ­ned: let vs learne, not onely to absteine from all whoredome as touching the actuall deede, but also to keepe our thoughts and conceits chaste, so as we be vndefiled both of eye and heart. For after that maner doth S. Paul define true chasti­tie,1. Cor. 7.34. when he saith that such as are vnmaried ought to haue a care how to please GOD, by keeping themselues pure and cleane both in bo­die and minde. He saith not that those continue chast which haue not defiled their bodies with whoredome: but which haue indeuored to keepe themselues vndefiled both in body and minde.

And when we haue thus considered how God curseth and abhorreth all aduowtries: wee must proceede further, and reache out and apply the same to all maner of whoredome. True it is that he which breaketh the faith of wedlocke com­mitteth a dubble offence, and it is much more haynous as I haue sayd already. But yet must we alwayes come backe to this poynt, that Gods meaning is that men shal not only not commit any thing against mariage, but also that they shall not leade a beastely lyfe, so as whoredome may haue full scope, and vnmaryed folke runne loose to giue ouer themselues to lewdenesse with euery one whom they meete with, lyke bru [...]e beastes: but that we shoulde be pure and cleane both in body and minde. For it is sayd, that not onely our soules,1. Cor. 6.19. but also our bodies are the temples of the holy Ghost, as was declared euen now.Note that he speaketh this, because y^t day at the Sermō a ma­riage was solemnised. And they be Saint Paules owne wordes, where he telleth the Corinthians that it was too too much to their reproche and shame, to suf­fer fornication and whoredome among them as they did. Knowe ye not (sayth he) that your bodyes are the temples of the holy Ghoste: Be­holde, God hath done vs the honor to choose these wretched bodies of ours which not one­ly are fraile vessels but also rotten carcases and earth. GOD (I say) notwithstanding this, hath so inhonored them, as to vouchsafe to make them the temples of his holy spirit, that he may dwell there: & shall we goe welter them [Page 226] in all filthinesse, and make hoggescotes or swines styes of them? What a treacherie is that? Again, that is not all.1. Cor. 6.13. Let vs haue an eye whereunto S. Paule leadeth vs. Our bodies are members of Iesus Christ: therefore if a man giue ouer his bo­dy to whoredom, it is all one as if he tore Christs body asunder. For it is certeine that wee can­not mingle Gods sonne the fountaine of all clea­nesse, with our filth and lothsomnesse. Now then if a man cast himselfe into whoredome: it is as 10 much as a rending of the body of our Lorde Ie­sus Christ in peeces, as much as in vs lyeth. Not that wee can doe it in deede: for the sonne of God is not subiect to vs to be so dishonored at our handes: but yet are wee guiltie of such tray­terousnesse, forasmuch as wee would haue com­mitted such iniurie against him. Now then let vs learne that God wil haue euery of vs not only to keepe our faith and troth in mariage for his own parte: but also generally to bee chaste, to walke 20 in purenesse of lyfe, and not to giue our selues the bridle to any vncleanenesse or dishonestie. And why? The reasons that I haue alledged, ought much to moue vs thereunto. And there­fore looke what hath bin sayd already concer­ning aduowtrie: let vs apply it lykewise to this present case: Namely that we hold al our senses in awe with such stayednesse, as the diuell may alwayes bee driuen backe when he tempteth vs to any vnchastnesse, and not get any ente­rance 30 into vs.P [...]ticles. There was a certeine heathen man that coulde wel skil to say, that it was not enough for a mā to haue stay of his hands, (that is to say, that hee coulde refraine from rauine, outrage, and doing of wrong:) but also that he ought to haue stay of his eyes, that is to say, that hee ought not to caste any vnchaste looke. If the blinde and ignorant wretches were able to teach vs thus much: what shall become of vs when it is tolde vs (as I sayd afore,) that God hath done 40 vs so much honour, as to repayre for him­selfe, not onely our soules but also our bo­dies, notwithstanding that they be corruptible, and that (as wee see) there is nothing but rot­tennesse in them? Seeing then that God taketh them for his owne, and voutsafeth to dwell in them: ought we not to learne to liue warely, that no vncleanenesse or filthinesse bee committed that may driue God away from vs, when as he would haue vs to be his dwelling place and holy 50 temple? Yea and we must call to minde how S. Paule sayth,1. Cor. 6.18. that all other sinnes are commit­ted outwardly of mans body: but whoredome is committed in the body it selfe. For it is right cer­teine that wee defile our handes by robberie and stealth (as is auowed in the holy scripture:) inso­much that when we do any man wrong, we haue bloudy handes,Esa. 1.15. & 59. [...]. as sayth the prophet Esay. But Saint Paule very well perceiuing whoredome to bee yet more shamefull, and that men haue 60 so much the more neede to beware of it: telleth them that there remaineth some scarre thereof still printed in the bodie of the whoremonger, so that his body is put to reproch by it. Surely wee would be very chare of the preseruing of our ho­nestie, and it would greatly greeue vs y^t it shoulde be steyned or blemished by any man: & why thē doe we make so light account of it, as to steyne and imbrewe it with infamie, before God, before his Angels, & before men? So then let vs beare this is minde, and we shall be bridled. Although wee finde such frailtie in our selues, and the di­uell doe continually tempt vs:1. Cor. [...] yet must this serue vs as a bridle to pul vs back to the foresaid clear­nesse, not onely of body, but also of minde.

Furthermore we must marke lykewise howe it is sayd,Eph. 5. [...] ▪ that no man must deceiue himselfe through vaine words: for by reasō of such thinges Gods wrath commeth vpon the vnbeleeuers. It is not now of late that men begin to flatter thē ­selues, and to beare themselues in hand that it is not so great and deadly a sin, to commit whor­dome. Nay wee see howe these scoffers doe skorne God, terming whoredome a naturall sin, and a matter of small importance. There are some such filthie swine which speake after that fashion. Now for that cause S. Paul sayth, let no man deceiue you. Such skoffes flewe abroad in the mouthes of the dispisers of God euen at that time, and many were blinded with them, after the maner of the world, which is to be giuen to selfsoothing. Let no man beguile yee with such lyes, sayth S Paul. Why so? For whoredome is a detestable thing before God, as he sheweth by the punishmentes which he hath sent for it,Numb. [...] 1. Cor. [...] as S. Paul noteth in y^e tenth chapter of the first E [...]pistles to y^e Corinthians. There he alledgeth this example, that a great nūber of men were slayne for whoredome: whereby it appeareth that God cannot abide it. For y^e lyfe of man is precious in Gods sight, as was shewed yesterday: they bee creatures fashioned after his own image. Seeing then that a two or three and twentie thowsande men were so dispatched, & God destroyed such a number of his owne images, that is to say of y^t creatures y^t he had made: is it not to be sayd that there was a terrible fire of his vengeāce kindled? Yes: and wherefore? Euen for whoredome. Then let vs conclude that it is not for vs to deceiue our selues, as though it were a light fault and easie to be pardoned, seeing y^t our Lord, who is not ouer­rigorous, did punish it so sore: but rather let vs assure our selues, that we must come to account for it before the heauenly Iudge. Whē men haue pardoned vs neuer so much, and we be of opini­on that such maner of vncleanesse and filthines is but a sporte: then must God set to his hand. Therefore let vs haue an eye to him and to the examples that he giueth vs, that we may conti­nue vnder his feare, and indeuer the earnestly­er to keepe our selues from all spottes. And so ye see in effect how this seueth commaundement of the lawe is to be vnderstoode: namely that we must not defile our selues with any vnchastitie or vnstayednesse.

Now if it behoue vs to keepe both our bodies and our soules vndefiled: ought wee not also to eschewe the occasions y^t may intise vs to whore­dome? Yes surely. Let vs marke then, that who­soeuer doe giue themselues to any loosenes, doe seeke nothing else than to cast themselues into Satans snares. And although they be not repro­ued [Page 227] for it to the worldward: yet are they whore­maisters already before God. Were this wel cō ­sidered: we should see no more of the wantonnes in apparel, gesture and wordes, that is common­ly in the world, which taketh too much libertie in that behalfe. And when men and women at­tire themselues of purpose to intice one another and as it were to lay baytes of lewdnesse: are not such doinges very trickes of baudrie? In deede their excuse shalbe, as for me, I haue committed 10 no whoredom: but yet they set themselues forth as a pray to Satan, & are willing to drawe others with them, as much as they can. Then are they kindes of whoredome before God: and all the loosnesse and superfluitie that is vsed in apparell and attire, is nothing else but a laying of snares for men. Lykewise againe there are gestures and wordes. When a man and a woman haunt one anothers companie, to open a gap to Satan by acquainting thēselues together, so as they may 20 bee caught in his nette, and giue themselues o­uer vnto him in bondage: it is whoredome be­fore God. And although there be no deed done, no nor any thing fully agreed vppon: yet will not God leaue such doings vnpunished: for it is too manifest that they were attempted. And hereby it appeareth how fond and childish a shift it is to excuse ones selfe by saying that it is not euill to doe this or that, so there be no intent to doe euill. As for example, such as delight in daū ­cing 30 and dissolutenesse: is that so euill a thing (say they,) so long as there bee no whoredome committed? yea truely: It is all one as if they would mocke God of set purpose, and blindfold his eyes to buffet him, and in the meane while bid him gesse whether it be euill or no. It is well knowen that dancing can be no better but a pre­lude to whoredome, to open an entrie purpose­ly vnto Satan: and a crying out alowd vnto him, y^t he should be bold to come in. That is alwayes 40 the very effect and substance of dauncing. If thou say, I meant no euill: thou makest God a lyer. Behold, S. Paul auoweth that lewde wordes cor­rupt good manners.2 Cor. 15.33 Yea and hee alledgeth that saying of an heathen man, of purpose to make vs the more ashamed.Menander. If we admit not the doctrine giuen by S. Paul: let vs goe to schoole to y^e wret­ched infidels and idolaters: for thy coulde good skill to alledge, that vnhonest speech corrupteth good manners. Now when mens tongues are 50 infected with naughtie and vnchaste talke, and there is nothing in their behauiour and wordes, but signes and marks of vtter dishonestie: if they say hereupon, that they had none euill meaning: is it not a manifest belying of the holy Ghost? Yes: and therefore let vs marke, that whereas al whoredome is forbidden: it is meant that wee should behaue our selues modestly both in our wordes and in our gestures, & that there should be no inkling of loosenes in vs that may tend to 60 whoredome or whorishnesse. It is true that all thinges are cleane to them that haue a cleane conscience: [...]t. 1.15. but yet for all that, we must beware that Satan ouertake vs not, least hee make some breach vpon vs. Thus ye see y^t this precept ought to be considered in such wise, as we must haue an eye, not onely to the very deede of whoredome, but also to all that matcheth with it, to al appurt­nances of it, to all that commeth neere it, and to all that may intice or induce vs to it. To be shorte, wee must come backe to that which I touched euen now out of S. Paul: namely that as wee must not doe any man wrong either in his person or in his goods: so must wee also liue ho­nestly, and put away all loosenesse and disorde­rednesse from vs.

And lyke as all lewde talke, and dauncing, and other vnchaste dealinges are condemned before God for kindes of whoredome: so let vs marke that all other loose misbehauiours shall be condemned lykewise. Yee shall see a sorte of drunkardes that cram themselues lyke brute beastes. And when they be so full that they be ready to burst: thē fling they themselues into all maner of filthinesse till they euen stincke again, not perceiuing their own shame. Therefore whē men behaue themselues so beastly, y^t they play the drunkardes and gluttons, and moreouer a­bandon their bodies to all villanie: thinke wee that they shall scape Gods hand, and not be cur­sed as whoremongers, though they commit not whoredome in actuall deede? Yes. Yee see then that the sobernesse which Paul speaketh of, doth tell vs that if wee will bee chaste and stayed be­fore God: wee must not onely absteine from whoredome it selfe: but also vse our eating and drinking soberly for our nourishment, and not to prouoke vs to lecherie, so as wee should haue no more stay nor holde of our selues. That is a thing which we haue to marke further.

But now it will be alledged: and howe then can we absteine from al vncleannesse, conside­ring the frailtie that is in our fleshe? For we see how little stay men haue of themselues: where­by it appeareth (doe what they can) how sinne­full our nature is. True it is that men be not a­ble to be chaste: for our Lorde will haue vs to feele the cursednesse of Adams sinne in that be­halfe, that is to say in the vnrulynesse of y^e flesh, if hee himselfe preserue vs not by speciall gift, accordingly as it is sayd that it is not giuen to all men,1. Cor. 7.7. but euery man must consider what GOD hath giuen to himselfe,1. Cor. 7.9. and he must vse the gift that hee hath, assuring himselfe that hee is so much the more bound vnto God. But yet how­soeuer he fare: mariage is prouided for a reme­dy to all such as haue no stay of themselues. Al­though then that God list to leaue this marke of infirmitie in vs: yet doth hee appoynt a conue­nient remedy for it. Is a man fraile in his flesh, or a woman lykewise? In deede it is a vice: and although it bee as it were a naturall incli­nation, (yea proceeding of the corrupt nature that wee take from Adam:) yet is it to bee con­demned of it selfe. For all such vnstayednesse is farre off from the excellent dignitie which God did put in mankinde, of purpose that wee should haue borne his marke, & haue bin as An­gels. Therefore all vnrulinesse of the fleshe is sinne. Notwithstanding, forasmuch as our Lorde beareth with vs, he hath ordeyned a meane whereby y^e sayd vice shal not be imputed

[Page 230]no stead, we must be faine at length to come to account before y^e heauenly Iudge: and thē shall wee feele how it was not for naught y^t he sayd by his prophet Zacharie,Zach. 5.3.4 y^t his curse shal light vpon the forsworne person, and vppon y^e theefe: y^t is to say, whersoeuer we offend, what poynt of y^• lawe soeuer it bee: hee will finde meanes well enough how to punishe vs for it. Men then may well either iustify or flatter themselues: but yet for all that, God will in the end vtter his wrath, both 10 against forswearers and against theeues.

Howbeit, to the intent wee may know Gods will the better, let vs marke that hee vseth the worde Theft, to make vs hate all deceite and robbery, and all maner of wrong that wee can deuise to doe to our neighbor, as hath bin shew­ed heretofore in the expounding of murder and aduowtrie. If a man call one theefe, he will take displeasure at it, (for it is a worde of iniu­rie) insomuch that hee will not abide to bee so 20 dishonested before the worlde. Now God to bring vs to the hating of all fraud, couin, deceit, guile, harme, hurte, & extortion which we may doe to another man in his goods: setteth them all downe by the one name of theft. He coulde well enough haue spoken after another maner: hee could haue sayd, keepe your selues from catching or plucking of other mens goods vnto you: keepe your selues from working any harme or losse to your neighbors▪ keepe your selues frō 30 doing any maner of violence: but hee sayth in one worde, Steale not. And why? To the intent wee shoulde the more abhorre all deceite, all pilling and polling, all scratching and catching, and al maner of anoyance: and to the intent we should be ashamed, once to make mention of doing any man wrong, yea and euen abhorre it from our heartes, seeing wee shall bee guiltie of theft for it before God. Moreouer, let vs mark y^t there are diuers kinds of theft. For some vse priuie 40 packing and deceite in drawing other mens goods to themselues by subtil meanes and pra­ctises. Some vse open force, and that is properly termed either robberie, or extortiō, or spoyling. And othersome deale yet more couertly, so as they seem not to touch a man, neither can they be accused to y^e worldward: neuerthelesse foras­much as they deale not playnly and vprightly, they be theeues before God. After y^t maner must wee come to the particular kinds of theft, if wee 50 intend to know what is forbidden vs in this text.

But by the way wee haue to note, that God iudgeth not of theft after the maner of men. For they that are in authoritie and estimation, shall not faile for all that to bee condemned before GOD,Exo. 22.23. Deut. 24.15. yea euen though no man accuse them but onely the crying out of the poore for venge­ance, whome they haue deuowred. And al­though they say neuer a word, yet the afflictions which they suffer shall cry out lowde and shrill 60 enough before God, and make an inditement substantiall enough without vttering any word. So then wee must not bring our owne imagi­nations hither to iudge of theftes, nor thinke our selues escaped from Gods hand, when wee bee not punished by men nor by worlde­ly iustice: for GOD looketh farre deeper. And therefore let vs beare in minde at a worde, that all maner of harme and all maner of coue­ting to rake to our selues that which is none of our owne, is called theft in respect of God throughout the whole holy scripture. And in deede when as GOD threateneth by his prophet Esay▪ Esa. [...]. [...] that he which hath spoyled and robbed, shall haue his turne [to bee spoyled and robbed lykewise:] hee speaketh not of the pe [...]ie theeues that are caryed to the gal­lowes: but of the great princes and monarkes that bare [...]ay in the worlde.Esa. [...] Also in the first chapter [...]hen hee speaketh to the holy people that were the Church of GOD: Thy princes and gouerners (sayth hee) are companions of Theeues. Yet notwithstan­ding it is certeine that they were not arreig­ned: Nay, they themselues arreigned other men: and yet neuerthelesse they failed not to bee condemned before GOD. So then the theeues that are honorable here beneath, faile not to be accursed by the Lawe, and God hath giuen sentence of them in this text. There­fore wee must be faine to cast downe our eyes knowing y^t it shall not boote vs though our thee­uery be excusable before y^e world, nor though it bee cōcealed or faced out. For yet for all y^t, Gods Lawe shal haue his course, & the execution of it is ready at hand. God hath not forbidden any thing, which he calleth not to accoūt. Thus ye see what we haue to remember vppon this text.

But now must the thinges which I haue tou­ched breefely, bee layde foorth by parcelmeale and specifyed by examples, that they may bee expressed the better. As I sayd afore, if we were diligent in harkening to the things that God de­clareth: there should neede no long exposition in this behalfe. But what? All our seeking is to intangle our selues, and to take occasiō of doub­ting though the matter be knowen vnto vs. And therefore doth it stand vs in hand to be pressed the more. I haue tolde you already that there are moe kindes of stelth or theft than one. For some play the theeues by stealing away other mens goodes: as if a man say, such a one hath stolne a horse, he hath stolne monie, he hath stolne bedding, pottes, platters or such other lyke thinges. Well the worlde can iudge well enough of these kindes of theft.

But when a marchant taketh more for his ware than it is woorth, or if hee sell vnlawfull wares, and the simple man that knoweth no­thing of it is beguiled, and woteth not how to winde himselfe out of the snare: men deeme not this to be theft. Yet notwithstanding such a marchant is a theef though no man condemne him, because hee hath dealt so vnconscionably. Surely hee that hath bin bitten will bee a good and rightfull iudge in that case: if hee spy the collusion, hee will by and by say, hee doth me wrong. We need not to goe to any doctor, [Ser­geant, Coūseller,] or great cleark to shewe vs y^t we haue wrōg don vs: euery of vs knowes it wel enough: but yet for al this, we discern not y^e same kinde of theft in our selues, neither doe we suf­ficiently [Page 231] consider it. Yet notwithstanding, God will not faile to iudge him for a thiefe, which shal haue so abused a simple man, by deliuering him vnlawfull wares, seeing hee hath beguiled him for want of iudgement and skil. Lykewise hee that ouerselleth his wares to an vnskilful person therein, is a thiefe as wel as the other. Againe, if a handicraftes man make slight or false stuffe, and the fault be not perceiued, but hee maketh what hee can of it, not regarding to sell it accor­ding 10 to the valew of it, but how to inrich him­selfe, alledging these excuses for himselfe: hee with whome I haue to deale is a rich man, it is al one to me, he hath a good purse. A man doth in deed vse these speeches: but yet true it is, that albeit his shifts may well serue him to the world­ward, yet shall Gods Iustice still haue his course and take holde of him. When euery man hath bin asked his opinion, and all agree that it is no theft at all: yet will not God vnsay his worde for 20 our pleasure. Ye see then that the theftes which men let slip, shall neuerthelesse come to accoūt before God, notwithstanding that the takers of such libertie, woulde neuer so faine haue the lewdenesse pardoned them. For beholde, Gods Lawe is vnchaungeable, as I haue tolde you al­ready: and it shall be shewed hereafter that it caryeth execution with it.

Againe sith it is so that we must not goe to worke with craft and subtiltie: wee must come 30 backe to natural vprightnesse, which is to do no­thing to another which we wold not haue don to our selues.Matt. 7.12. Seeing we haue such a rule, we neede no huge volumes to teach vs that wee shoulde not steale: for euery man may know in one word, how to behaue himselfe towardes his neighbors: that is to wit, that he deale not lewdely, that hee goe not about to inrich himselfe by other mens losses, and that hee rake not other mens goods to him as his owne. Thus needeth there not a­ny 40 moe wordes than this: and then the fairest couerings & countenances that we haue, would vanish away. For when we haue once beguiled men: we beare our selues in hand that wee haue lykewise bleared the eyes of God. Let vs take an example whereby this poynt may bee plainlyer perceiued. He that hath gotten away another mans goods by sute at the lawe, thinkes him­selfe to haue as iust title as can bee to possesse them. Why so? because he hath them by order of 50 lawe. I will forbeare to say, that perchaunce the lawe was corrupted. Of a trueth there are that make lawe a flat theeuery by their bribing and other wicked practises, so as they ouerthrow all right and equitie, and the courte of Iustice be­commeth oftentimes as a market to sell other mens right in, and to peruert all equitie. And al­though it be not so: yet if a man finde the means to get another mans goods by craft and subtil­tie: alledge he neuer so much that Lawe hath so 60 iudged it, and therefore that there is not a bet­ter nor a rightfuller title in the world: yet is it dubble theft, and hee had bin much better to haue robbed and spoyled his neighbors house, than to haue gotten his goods so vniustly by or­der of lawe. Why so? For in so doing there is theft, yea and the theft is committed vnder co­lour of Iustice, which is a most holy thing: and that is a treacherie that God cannot abide. If a house be robbed, it shall be grieuously punished: and is it not farre woorse than robberie, when the seate of Iustice which God hath dedicated to his owne maiestie, is so disordered that all things are turned vpside down and confounded? So then let vs marke well, that what pretence soeuer we can make before men: Gods lawe shal still keepe on his course: insomuch that if wee vse any craftinesse or krinking, or any extortion or voilence: wee shalbe condemned for theeues. If a man misuse his poore neighbor vnder colour that he is in authoritie, and by that meanes op­presse him: he is a theefe, and halfe a murthe­rer, and it is not single theft or robberie, but (as yee would say) qualifyed with murder: and yet for all that, it scapeth and is pardoned. It is true that men will now and then mutter at it: but that is but with halfe mouth: and in the meane while hee that hath misbehaued himselfe, sootheth himselfe, and (which woorse is) the greater thief that he is, the more is he honored. For the more a man hath gotten to himselfe, and the richer that hee is become: the more doe men stoope to him, and the highlier is hee aduanced. Yee see then that oftentimes men come to greate honor in the worlde by theeuery. And therefore let vs not take any of those skarffes to couer our eyes: but rather let vs consider what y^e holy scrip­ture sayth: namely that we be theeues, if we doe not vnto others as we our selues would be done vnto, ne yeelde to euery man his right. For we must define a vice by the contrary vertue. If we will knowe well what theft is: let vs cōsider what it is to doe right to our neighbors. Now, we doe not right to our neighbors, when we spoyle thē of their goods, and by any meanes rake y^e things to vs which are theirs. To be short, if we vse any couin, violence, or extortion, it is proofe good enough of our theeuery.

Hereby wee see that theft is committed, not onely by taking away of mony and other thinges with our handes: but also by withholding a mās owne from him, and by neglecting to preserue the thinges that God hath put into our handes, according as his will is that euery man shoulde keepe that which he hath. As for example: If a seruant waste or deuour his maisters goods, hee is a thiefe. If a laboring man look to haue his wa­ges, and in the meane while loue to loyter and to haue his hand in the platter: surely hee is a theefe, and wee can well skill to deeme him so. But it were expedient for vs to come to the o­ther kindes also, and to make this comparison, that if wee render not euery man the right y^t be­longeth to him, such vnindifferent dealing shall alwayes bee taken for theft before God, and wee shall bee condemned for it.

But now remaineth to see how we may liue in such sorte, as God may not curse vs as if wee were theeues. The first poynt thereof is to learne to loue our neighbors, as Saint Paul shew­eth in the thirteenth to the Romans.Rom. 13.8.9.10. And it is a wonder that men should make so light of the [Page 232] taking away of other mens goods, seeing that if a man aske vs whether it be so harde a mat­ter to loue our neighbors: wee will aunswere, no. For nature hath voutsafed to linke men together in vnitie, and God hath created them all after his owne image: and therefore it ought to bee no hard nor combersome matter to vs, to loue one another. Now it is so, that if a man haue loue hee will neuer bee a theefe, as sayth Saint Paul: yea and if wee did willingly consider,10 what wee owe to other men of right, and howe wee be bound vnto them: wee should not neede all these warninges, Thou shalt not play the theefe, Thou shalt not play the aduowterer, Thou shalt not play the murderer. All this were needelesse, as Saint Paul sheweth in the same place. But what? there are very fewe that thinke vpon that. Nay contrariwise, (as I haue told ye already,) when wee haue stolne other mens goods, wee fall by and by to seeking of vaine excuses: and when 20 we haue done any deceit, shrewd turn, or extor­tion, strightwais we shift it off with an excuse re­dy at hand: But yet in so doing it appeareth that wee haue no loue in vs, and that wee bee as wilde beastes, so as wee be not worthie to bee ta­ken for men, because wee breake the bonde of vnitie which GOD had set among all the chil­dren of Adam. Thus much for that one poynt, namely that it behoueth vs to minde this lesson of charitie, if wee will not bee counted theeues.30

Againe there is another poynt, which is that wee must not couet to bee rich.1. Tim. 6.9.10. For as soone as the desire of gayning is setled in vs: it is certeine that wee shall become theeues, and it cannot bee otherwise. This will seeme strange at the first blush: but when euerie of vs shal haue gathered home his wittes to himselfe, [we shall finde] (as the heathen themselues coulde well skill to say) that euen nature teacheth vs, it is vnpossible for vs to couet to bee riche, but 40 wee shall bee inflamed to rake to our selues by hooke or by crooke. Will wee then shunne theft? Wee must lay aside couetousnesse, that is to say the desirousnesse of inriching our selues. To the intent this worde be not cauilled at: how shall wee doe it? Let vs learne to bee contented with our state. For as for him that hath no certaine stay, but is alwayes tossed and turmoy­led with coueting: his affections harrye him to and fro, so as hee can neuer haue any rest, to 50 say, Here must I hold my selfe within my bounds, I say that the state which GOD hath giuen to euery man, must bee as a bound to hedge him in, as though it were sayd to him: Beholde, thy God will haue thee to stay vppon that which hee giueth thee, content thy selfe therewith: if thou doe not, thou not onely troublest the whole order of the worlde, but also defyest thy GOD, as though thou meantest to bid him battell.60

Yee see then that the thing which we haue to marke, is that inasmuch as we haue the rule of charitie to leade vs, wee must learne to bee contented with our state. And why? Because wee knowe it is Gods will, and that hee will haue a triall of our obedience. And that cannot bee done without keeping of Saint Pauls rule: [...] which is, that we haue learned to bee riche and to be poore, to bee hungrie and thirstie, and likewise to haue aboundance. Saint Pauls say­ing is, not onely that wee must bee patient in pouertie, whereof hee protesteth himselfe to haue felt his part, and therefore hath giuen vs an example thereof, and shewed vs the way: but also that wee must learne to bee riche and to haue aboundance. And how is that? They seeme to bee but wordes to no purpose: for eue­ry man knowes wee haue neede to bee exhorted to patience when wee be in pouertie. Why so? For wee shall bee tempted: and it is a harde and grieuous thing, when a man hath not breade to eate. And although hee had but browne bread, yet would hee faine haue ease and quiet­nesse with it.

So then as touching pouertie, euery man will graunt that wee haue neede to bee com­forted, and to bee tolde that wee must not grudge against GOD, nor bee inticed to doe euill. But when hee sayth that wee must know how to bee riche: men will laugh that speach to skorne, as if it were not grounded vppon any reason, and yet is that lesson needefuller than the former. And why? Let vs consider a little what rich men are: They be gulfes that can neuer bee filled, yea and much more vn­easie to bee contented than poore men. If a man compare the rich and the poore together: lyke as hee shall finde poore men which mar­tyr themselues, and repine, and are induced to filching and to doe many lewde turnes: so shall hee finde the most part of them contented with that which God giueth them, and so keeping on their course. But if a man goe to the rich sorte, specially to kings and princes: hee shall finde them so inflamed, and so farre in loue with the riches of this worlde: as they cannot be sa­tisfied. Nay, it euen greeues them at the heart, that the sunne shineth vppon the poore. To be short, it is seene that if God shoulde giue the whole earth in possession to the riche: yet the moste parte of them would neuer thinke it e­nough. For (as I sayd) it greeueth them that the light of the sunne should be common to the poore, or that they should haue water to drinke. Yea and although the poore take paynes, and do the best they can: yet doth the rich man malice him. Although hee shed sweate and bloud for him: yet the riche man thinkes that hee pluc­keth the guttes and bowels out of his bellie, whē he eateth of his cost. This nigardship, or rather beastly crueltie of the richer sorte, is apparant: & it is too common a thing. Not without cause therefore doth Saint Paul say that wee haue greatly profited, when we haue learned to bee rich: that is to wit, when we be not desirous to gather still more and more, so as if GOD haue giuen vs any aboundance, we followe our trade still without coueting in this wise: O, such a peece of ground were good for me: I must needes pur­chace that, and the next to it.

Againe, not to be desirous to be stil increasing, is not all that a riche man hath to doe. Wee [Page 233] must also bee poore in our heartes: that is to say, wee must not bee proude to trust in our riches, nor take occasion by them to oppresse the wea­ker sorte, and such as haue no estimation nor friendes in the worlde to maintaine them. And finally wee must bee readie to become poore whensoeuer it shall please God. Let him that is nowe verie riche, which hath his garners, store­houses, and Cellars full, which hath his purse well stuffed, which hath Landes and possessi­ons,10 and which hath a good trade of marchan­dize: let him (say I) not thinke it straunge if GOD list to bereaue him of all, neyther let it grieue him and vexe him ouermuch, but let him bee patient as Iob was and say,Iob. 1.21. seeing it is Gods will to take againe the things that he had giuen mee, his name bee blessed for it. It is a verie hard thing (say I) to haue skill howe to be riche: yea verily, if wee submit not our selues to Gods will, to accept quietly whatsoeuer he gi­ueth 20 vs, that is to say to beare pouertie patient­ly when he sendeth it, and to holde our selues contented with the goods that he hath put into our hands, without setting of our heartes vppon them. Otherwise wee must alwayes needes be theeues. For the poore shall bee tempted to doe euill, and they beare themselues in hand that God dispenseth with them for it: in so much that nowe and then they vse this shift, O, I see howe such a man goes about to eate the flesh from my 30 backe, and he would destroy mee if he could: & why then should it not bee lawfull for me to bee reuenged of him? See how euerie man would be his owne caruer: but it is not for vs to doe so. Verily when a man is become riche euen by pil­ling and powling, by suttletie and deceite: yet is it not for vs to spoile him of that which he hath, bicause he must make account of it vnto God. Nowe then if wee bee poore, wee shall by and by bee prouoked to theft, if wee haue not this 40 bridle to say, What thoe? It is our Lordes will to exercise vs, and therefore are wee needie of worldly goods: wee haue not as we would wish, and that is bicause God mindeth to humble vs by that meanes. Marke that for one point. And therewithall, let vs labour to ouercome this temptation. For wee see howe that euen Salo­mon desireth that hee may not bee poore, for feare least he should bee prouoked to steale.Prou. 30.9. See­ing that such a person was afrayd, yea and made 50 sure vnto GOD in the name of the faithfull: ought not wee to stand vpon our garde? Yes: and therefore let al such as haue lacke and scarcetie of bread and drinke, and wote not which way to turne them, but leade a verie slender life, so as some time they can scarcely get halfe their fill of bread: and let others also which haue not their commodities as they woulde desire: let them (say I) put themselues into Gods hand, and pray him to graunt them the grace to liue in 60 such sort, as they may not bee caried to doe any man wrong or harme, vnder pretence that need driueth them vnto it. And as for them that haue the world at will, and money in their purse: let them take good heede that they oppresse not the poore, as they commonly doe, by laying their snares for them. Loe howe the rich men deale. If they see a poore man going to decaye: they play the Hunters, they fall by and by vpon him, and they neuer leaue tossing and turning of him about, till the poore soule bee at length intrap­ped. Therefore let such as are wealthie be­ware that they bee not ouergreedie, but rather let them holde themselues backe, so as they a­buse not their abundance. Let not such as haue abundance steppe vp to oppresse such as haue it not. After that manner must wee proceede in this case. Yea and in stead of being suttle to seeke thinges a farre off, let vs when occasion serueth to doe it, let vs aduisedly repulse all such naughtinesse. And in stead of imagining all to bee well wonne when wee can inriche our selues by other mens losses: let vs assure our selues that such riche folke doe cut the poore folkes throtes, & that they make many widowes and fatherlesse children, though they thinke it not. Howbeit for as much as our flesh is sharpe witted and suttle in seeking such occasions: let vs thinke vpon our God, who intendeth to trie vs. Wee may well haue a sword in our hand: but let vs beware wee doe no harme with it, and let vs consider that if wee were in like case as poore folkes are, wee would gladly bee succoured. To be short, if we wil abstaine from theft, let vs bee neither wolues nor Foxes. For as many as deale by deceit and craftinesse, they be like foxes: and what neede so euer the poore haue, if they fol­lowe the prouocation to doe euill, they shewe themselues to bee no more men, by their vn­iust raking of other mens goods vnto them. And as for them that rob with violence: they be like wilde beastes, which seeke nothing else but to de­uour all. So then, to y^e intent we be not theeues, let vs not be cruell.

Therewithall, whatsoeuer worldly thing wee want, let vs waite for it to haue it by the blessing of God. If wee helde this rule: surely all coue­tousnesse, all fleecing, all fraude, and all other like thinges woulde soone bee amended. Wee should neede none other medicine to heale all our diseases than this, namely that we coulde lifte vp our eyes to heauen to saye, God is our Father, hee will prouide all that wee want, it is hee to whom wee must trust for all things that belong to the mayntenaunce of this present lyfe, and at a woord, his blessing is the welspring of all riches. If wee were well perswaded of this: wee shoulde not neede anymore, eyther pre­ceptes of the Lawe to forbid vs theft, or any o­ther warnings and aduertisementes. This onely one woord woulde suffice vs. But what? Wee aske GOD our dayly breade, protesting that it is his peculiar office to feede vs: and yet in the meane whyle wee fall to filching, decey­uing, and malicing: and is not that an vtter scor­ning of God? I say with my mouth, giue me my dayly bread: and in the meane season I goe and seeke it at the diuels hand. For if wee vse vnlaw­full meanes, so as wee beguile one and fleece another: at whose hand fetch wee our welfare? Is it at Gods hande? Are wee not companions with theeues and robbers? So then, it is certaine [Page 234] that our whole seeking is to bee inriched by the Diuell, when wee giue our selues so to craft and extorsion. And moreouer the same is a sure token of our vnbeliefe, and that wee looke not for anye thing by Gods blessing, ne thinke him riche ynough to finde vs. Loe at what poynt we bee. Neuerthelesse these things ought to profite vs. When wee heare that our Lorde curseth thest and robberie, and that he abhor­reth it: let vs likewise hate and abhorre it, assu­ring 10 our selues that he iudgeth not after the fan­sie of man, but will haue vs to liue in such vp­rightnesse, as euerie man may haue his right, and no man bee hindred or impeached in his goods and substaunce, and therefore wee must still haue the more staye of our selues. Againe, forasmuch as wee bee so inclined vnto euill: let vs seeke meanes to holde vs in awe of our God, and to restraine vs from stealing as I haue shew­ed you before. And sith wee knowe that hee 20 hath knit vs togither: let vs keepe that Law and rule of equitie. Furthermore let vs not couet to bee riche: but to bee short, let vs put this lesson in vre, of bearing pouertie patiently, and let vs not bee eager of getting, and of promo­ting our selues out of measure. And finally let vs abhorre all crueltie and deceite: and speci­ally let vs learne not to bee so beastly, as to thinke that our catching & snatching by hooke and by crooke, is able to inriche vs. Let vs not 30 beguile our selues in that poynt. Why so? For the true richenesse (as I saide afore,) is the bles­sing of GOD. Then must wee drinke of that fountaine, and bee filled with it, if wee will ab­staine from all thest.

But nowe herewithall let vs come also to Gods threateninges. When he hath shewed vs sufficiently that this commaundement is ex­ceeding rightfull, and hath also giuen vs meanes to liue vprightly without hurting or wronging 40 of any man: perceyuing vs to bee harde hear­ted still, and that our wicked lustes doe turne vs the contrarie waye: hee addeth threates to make vs afraide. And is it a small matter when he sayeth,1. Cor. 6.10. Eph. 5.5. that theeues and robbers shal not en­ter into the kingdome of God? Nowe then, shall wee set so much store by this present life, that to gather a little good for the maintaining of it in this worlde, wee shall wilfully prouoke God to displeasure? He telleth vs that we shall be ba­nished 50 out of his kingdome. If we had any spark of fayth at all, woulde not this threatening pearce vs to the heart? Yes: but our Lorde pro­ceedeth yet further. For in as much as he sees vs to bee so fleshly, and so greatly giuen to the earth: he telleth vs that euen in this worlde he will make vs to goe backewarde: in so much that he which thinketh to further himselfe by his crinking, pilling, and deceyuing, shall bee consumed, and a secrete curse shall waste him 60 away. According whereunto it is sayde in the forealledged text of Zacharie, that Gods curse shall lyght vppon the house of the theese, and there abide vntill he bee consumed.Miche. 6.12.13.14.15. Also wee see howe hee speaketh of it by the rest of the Prophets: In so much that our Lorde telleth vs, that when men weene they haue inriched them selues and doone much: hee will blowe vppon them, yea and he will blowe after such a sorte, as all shall vanish away, and that so sodainely, as a man woulde neuer haue looked for. But God passeth yet further. In deede it is ynough and too much alreadie, when wee see howe our Lorde mocketh at those which martyr them­selues so much in heaping vp of riches, when all goes to decay and slippeth away like water: but a man shall see moreouer, that the same goods are a cause of the ouerthrowe of such as haue beene in some reputation. Looke mee vpon a father that hath pilled & powled and prouoked Gods wrath against himselfe all the time of his life: When he dyeth, hee beareth himselfe in hand that his children shall become little prin­ces. Nowe had he left them but a little, that they might haue falne in trade of occupying, and had he taught them to haue trauailed honestly, then they might haue had competent wherewith to find thēselues. But behold, the father spinneth a halter for euery of his children, by making them to trust after that fashion in their euill gotten goods, so as they must needes eyther goe to the gallowes, or come to some other vnhappie ende. And what is the cause of it? The wrath of God which is present with them to consume all the goods that were gotten by stealth and by pow­ling. The house of them must needes bee accur­sed: and God must needes shewe himselfe a iust iudge, both against the theeues, and against all such as dally with his diuine Maiestie. If a man tell them of it, they make but a iest of it, as these scoffers doe, who will say, well well sir, the tyme is worth the money they thinke, all is one. And if a poore man bee neither of abilitie nor of cre­dite to make his part good against them: O how they welter themselues in the meane whyle in their wickednesse! But wote yee what? When God seeth men so sotted, and that hee can not bring them backe to the heauenly lyfe, in so much that they make no reckening of being ba­nished from the kiugdome of heauen: well then goe to (saieth he:) I summon you aforehand, for I will begin to put my sentence in execution. I will shew how my curse lyes vppon euill gotten goods, and that they which haue possessed them for a time, must be dispossessed of them, and that themselues and their goods with all their whole ofspring must be consumed togither. Now when wee see all these things: must wee not needes be mooued at them, if the diuell haue not vtterly bewitched vs? Yes. What remayneth then? We must holde faste the good conscience which God requireth of those that are his,Psal. [...] so as euerie of vs trauell quietly for our liuing, and goe no [...] about to grieue other mē, but seeke by al meanes to passe our life without offending of God, that if we haue no great reuenew nor much to spend: sobrietie may serue vs for a dubble portiō. After that maner must wee deale.

But now if theft [to manward] be so condem­ned of God: what shall bee done if wee rob him of his honour? For wee must compare thefte towardes man, and theft towards God togither. [Page 235] Beholde, it is God that hath forbidden vs to bee theeues. And why? Bicause he will haue vs to keepe equitie and vprightnesse one towards an­other. Yea and looke what goods soeuer he ap­pointeth to our vse, he will haue them so vsed, as wee possesse them not by wicked shiftes. He that hath much, must spend them as one that hath but onely the laying out of them, and not the ownership of them: and he that hath but li­tle, must be contented with it, as I haue saide al­readie.10 Now if God will haue vs to keepe such an euen hand towards our neighbours, for the pre­seruing of their goods which they haue in their hands: if he make such account of the goods y^t he hath created, as he wil not haue them defiled by guilefulnes, by violence, or by such other like dealings: what will he doe in the thing which he setteth much more store by? So then, when wee haue liued soundly & vprightly in all respects a­mong our neighbours, so as we haue indeuoured 20 to giue euery man his due: let vs also yeelde our God his right: y^t is to say, let vs glorifie him, and beware y^t he remaine vnimpeached in his Maie­stie, so as we take not more vpon vs than is law­ful for vs as we see men commōly do, who are so bolde, that when they haue bin so mad as to op­presse their neighbors, by & by they set vp their hornes against God. When they haue spoiled o­ther men of their goods, they woulde make God their vnderling too, and they will not obey him 30 further than they list themselues. Therefore we must beware of al these things. And to conclude, let vs also beware, not onely y^t we abstaine from all iniurie and anoyance: but also y^t as neere as we can we suffer not any man to be vexed or in­domaged. For these are the two things that God commaundeth:Esa 56.1. Ier. 22.3. Ezech. 45.9 namely Iustice and iudgement: Iustice consisteth in yeelding euery mā his right: and Iudgement consenteth not to any euils, nor suffereth the poore to be misused, which haue no meane to maintayne themselues. For if I see a man oppressed before my face, & indeuour not to helpe him: I am consenting to the theefe, so as the saying of the fiftith Psalme may be veri­fied of mee,Psal. 50.18. thou sawest a theefe & [...]annest with him. Now is it not a running with theeues, when we labour not to restraine them, but either wink at them, or giue thē the bridle [to doe what they list?] Yes: and [in so doing] we be consenting to the robberie that is committed, and we must an­swere for it, as the eues before God, although no reckening be made of it among men. There [...]ore let no man thinke that he is bound but onely to keepe his own goods: but let vs also beware that we indeuour to maintaine and procure the wel­fare of our neighbours as we would our own, and as the rule of charitie willeth vs to doe. Thus ye see how we shal not be found to be theeues both before God & man, & how the goods y^t he hath put into our hands may be blessed, so as he shall make them to prosper, and wee haue such con­tentment, as we shall euer mount vp to the hea­uenly heritage, being sure that there wee shall haue the perfect fulnesse of all good things.

Nowe let vs kneele down in y^e presence of our good God, with acknowledgment of our sinnes, praying him to make vs feele them better than wee haue doone, and that wee may profit more and more in the keeping of his holy Lawe. And bicause wee bee so corrupt and frowarde, that all our thoughtes and affections goe the contra­rie way: it may please him to reforme vs by his holy spirit, and to draw vs in such wise vnto him, as we renouncing the world and despising these mortall and transitorie things, may mount vp to the heauenly kingdome, where we shall haue all contentation and rest. And so let vs all say, Al­mightie God heauenly father, &c.

On Thursday the iiij. of Iuly. 1555. The xl. Sermon, which is the eleuenth vpon the fifth Chapter.

WEe haue seene heretofore, that it is not lawfull for vs in anye wise to vexe our neighbours in their persons, or to do them a­ny domage in their goods. Notwithstanding for as much as harme may bee doone by the tongue: God hath vouchsafed to make mention of y^t also in his Law, as we see in this text. Now then like as heretofore he forbad the doing of any outrage 60 to our neighbors, (which thing he comprehen­ded vnder y^e word Murther:) & likewise all grie­uing of them and all anoying of them by any meanes in their goods: so he sheweth here y^t we must not speake euill of them, nor vse any such words as may cast any blemish or staine vppon them. It is true that he speaketh expressely of False witnesse: howbeit, that is according to the rule that I haue set downe, namely y^t he setteth forth the thinges formost which we ought most to mislyke, to the intent wee shoulde mislyke the sinnes that come neere them. Then if wee speake euill of our neighbors, so as wee slaunder them: although it bee not taken for a grieuous sinne before men: yet doeth God take it for a false witnessing. But here a mā might demaund a question, why GOD speaketh here of false witnessing and periurie: seeing he had alreadie said▪ Thou shalt not take y^e name of y^e Lord thy God in vayne. For it seemeth to bee a needlesse repetition. For in so short a sum of y^e law, where there be not aboue ten sentēces, it seemeth vn­conuenient [Page 236] to repeate one thing twise. But we must marke that the things which haue beene set downe heretofore, concerning the not ta­king of Gods name in vayne: were in the first table, where GOD respected onely the Ma­iestie of his name, to the intent it shoulde bee had in reuerence. Therefore whensoeuer wee speake of God, wee must thinke vppon the in­finite glorie that is in him, that wee may neuer open our mouth but with reuerence and humi­litie.10 And whether wee intend to sweare, or to speake of him in any other wise: wee must e­uer thinke that his name is to bee reuerenced, and that wee must not fling it foorth at ad­uenture. Thus much concerning the thinges that wee haue seene alreadie vppon this matter. Now God speaketh of another thing: namely of the not hurting or harming of our neighbours in any wise by our wicked tongue. So then, in as much as there is a dubble intent: wee see nowe 20 that these two sentences differ, & also that there is no superfluitie at all. Wherefore let vs marke well, that for as much as it is shewed here howe men ought to liue togither charitably and vp­rightly: although Gods name be dishonoured by lewd witnessing: yet the lawe is not superfluous which saieth, That we must not beare false witnesse a­gainst our neighbours.

I tolde you before, that Gods meaning here, is to condemne generally all slaunders, all false 30 reportes, all diffamations, and all other such like things.Leuit. 19.16 17. And for proofe therof it is expresse­ly saide in another place, Thou shalt not bring vp any euill reporte, nor speake euill on thy neighbour, to cast any blot vppon him. If the Law of God containe all perfection of good life: it insueth that this also is comprehended there­in. And where shall wee put it, but vnder this sentence? Therefore wee must conclude, that although GOD haue peculiarly set down here 40 the name of False witnesse: yet notwithstan­ding hee meant to extend the doctrine there­of to all slaunders, misreportes, and crooked speeches that tend to the diffaming or defacing of our neighbours, or to the hurting of their good name. Wee see then that Gods meaning here, is to keepe vs in good friendship one to­wards another, and that so farre, as he suffereth not any man to bee impeached any more in his name, than in his person or his goods. There­fore 50 whosoeuer diffameth his neighbour, or in any wise backebyteth him: doeth (to the vt­termost of his power) breake the bond of chari­tie among men, and proclaime open warre. And if we consider all thinges well: it is certaine that sometimes misreportes, slaunders, and backe­bytings, doe much more harme than robberies. Wherefore let vs vnderstand that if wee minde to obey our God, wee must maintaine the hone­stie and honour of our neighbours, to the vtter­most 60 of our power. For seeing he hath forbidden vs to hurt any mans good name: it is his will on the contrarie part, that wee should indeuour to preserue all mens honesties. For it is not ynough to abstaine from dooing of euill:Psal. 34.15. vnlesse a man doe good therewithall.

Now must we proceede by the degrees which God meant to set out vnto vs in this place, spea­king of False witnesse. The first then is to beware that wee vtter not any false report, Lye, or per­iurie in place of Iustice, whereby to hurt them whose honestie, honour and welfare we be boūd to procure. For hee that beareth false wit­nesse against his neighbour, doeth kill him and robbe him as much as in him lyeth, and doeth all the euill that may growe of his periurie. In deede most commonly men thinke it not to bee so: but yet is it so in trueth. And for the same cause did God expressely command in his Lawe that the witnesse should be the first in executing the partie that was to bee punished for any mis­deede:Deut. [...] to the intent a man might knowe, that their words and their tongues put him to death: and that the witnesses themselues might stande the more in awe, & consider y^t they should yeeld account vnto God, of their witnesse bearing a­gainst any man. Therfore when any euidence is to bee giuen, it standeth euery man in hand to looke neerely to himselfe, that he inlarge not his conscience, but speake the thing simply & plain­ly which he knoweth to be true before God.

But the case concerneth not onely the gi­uing of false euidence in matters of life & death: but also in all matters that touch mens honour, honestie, good name, or goods. Therefore let vs haue a care to preserue the honour and welfare of our neighbour in all respectes, when we be to beare witnesse. Yet notwithstanding wee must not vnder this colour, cloake the offence of him that hath doone amisse, or lye against God to maintaine his good state. For if the honour of men bee precious vnto vs: howe much more precious ought Gods honour to bee? Gods for­bidding of mee to beare false witnes against my neighbour, is bicause he will haue friendlinesse maintayned among men, and that no mā should bee impayred in his name or goods. Now if God haue such regard of vs which are but wretched Earthwormes: thinke wee that he forgetteth himselfe in the meane while? No. But if I by my false record, doe goe about to support or bolstar an offender, so as I couer or conceale his crime: it is certaine that I dishonour God as much as in mee is. Why so? For I protest to say the truth, & yet notwithstanding I make a lie. And is not y^t a defacing of Gods honor? Is it not an imbacing of his glory? Yes: & therfore let vs vnderstand, that when God said, Thou shalt not beare false witnesse a­gainst thy neighbour: he meant not to gratifie or pleasure euil doers, or to couer mens faults: but to shew in few words, that we ought (as much as in vs lyeth) to maintaine our neighbours hone­stie, so it may be done with trueth.

And let vs marke further, that heere God had an eye to the wicked affections that pro­ceede of malice and rancour, rather than to the deede it selfe, as wee shall perceyue better in the thinges that remayne as yet to bee dis­cussed. For I haue tolde yee alreadye, that in this place, GOD speaketh not onely of the giuing of false euidence in place of Iustice, and in cases where solemne othe is to bee taken: [Page 237] but also of all slaunders and diffamations, be­cause that after what sort soeuer a man backe­bite his neighbour, hee shall euer bee coun­ted a false witnesse before God. If I wisper any man in the eare to diffame my neighbour with­all: surely it is a false witnessing. It was true that I was not called before a iudge: I laide not my hande vppon the Booke: I performed not the rest of the ceremonies in taking of an othe: but yet wee see howe God speaketh of it: and 10 therefore am I guiltie in that behalfe. But now must this bee considered: if I spie a fault in a man without bearing him any ill will, whether am I to bee counted a false witnesse before God or men for so doing? No. For God hath a speciall respect to the euill will and en­mitie. Then if I hate a man and therevppon misreport him, caried thereto by the il disposed minde that I beare towardes him: in so doing I am to bee condemned for a false witnesse. If 20 I haue desire to backebite, and that vice doth so reigne in mee, as I must needes be snatching at euerie man: surely I am a false witnesse. And that is the cause why it is saide that loue coue­reth the multitude of sinnes,Prou. 10.12. 1. Pet. 4.8. but hatred bewray­eth them to shame a man. Loe howe Salomon hath in fewe wordes, in this sentence touched the roote of the false witnessing which GOD hath forbidden and condemned by his Lawe: namely, that we bee ledde by hatred. And why?30 For if wee loue one another, surely wee will in­deuour to maintaine one another. We knowe it is as a kindling of a fire, when wee backbite a­ny man, so as hee must needes bee angrie with vs in defence of his owne honestie: by meanes whereof all friendship is broken. So then, if wee had any care to maintaine charitie: we woulde hide other mens faultes as much as wee coulde. But if there bee any enmitie, then will our tongues runne ryot. If the heart bee vene­mous,40 it must needes haue a vent, and we must needes vtter the malice that lay lurking with­in. Let vs marke wel then, that in this text God condemneth all backebitings that proceede of malice, and ill will, when we hate any man, and woulde wish him vndone, so as if wee cannot anoy his person, nor hurt him in his goods, by bereauing him of his substance: wee fall to touching of him with some priuie nippe, and we will goe about to diffame him. If we doe so: it is 50 a wicked roote, which cannot but bring foorth like fruits. That is the point that we must resort vnto, to haue the right vnderstanding of this commaundement of God.

Howbeit let vs marke by the way, that wher­as it is saide that loue couereth the multitude of sinnes: it is not ment that wee shoulde flatter one another, and foster our vices by lying: but that we should not blowe them abrode vpon de­sire to diffame the parties, who possiblie might 60 take such a stomacke thereat, that they might giue themselues ouer to al naughtinesse through shamelesnesse, as desperate persons do. Where­fore let vs marke well, that the holy Ghost in­tendeth not to make vs flatterers and fosterers of our neighbours vyces, nor yet lyers: but that wee shoulde labour to reforme their vyces as much as wee can, and yet notwithstanding beare with them, that we make them not despe­rate when they haue done amisse. For when a man seeth himselfe defaced, and that it is done vppon reuenge: it spyteth him, & he giueth him­selfe to the doing of euill, and so hee hardeneth in it. Therefore when men are in an euill plight alreadie, if we reproue them boystowsly without any charitable affection: wee cause them to dis­order themselues the more. And therefore if wee rebuke mens vyces:Gal. 6.1. let it bee doone with mieldnesse, that the parties which are so rebu­ked may perceiue that our meaning is to drawe them backe from the way of destruction. And for the same cause doth Saint Iames apply this text to such as labour to drawe their neighbours to God,Iam. 5.20. by good, gentle, and friendely correcti­ons. Therefore if I see a man deale leawdely, and I tell him his faulte, so as by my war­ning I win him, that he returneth into the right way: beholde (saith he) then is this saying fulfil­led, that loue couereth the multitude of sinnes. True it is that Salomon speaketh it to another end: but yet hath not S. Iames misapplyed this lesson of Salomons by a similitude, for he doeth vs to vnderstande, that our couering of mens sinnes, must not bee by winking at them nor by holding of our peace when God is offended: (if a man destroy himselfe, wee must not then dis­semble to conceale his vyces through loue: that is an ill practising of this lesson:) but we must ra­ther vse good and brotherly correction, & there­withall finde the meanes that his faults may bee buried before God, & also not come in remem­berance before men. Therefore it must con­tent vs to haue brought our neighbours home againe: and wee must alwayes keepe this mea­sure, that when the faults are amended, we must not diffame the parties if it bee possible, least they haue shame of their repentance, and fall into dispaire to the worldwarde. But this is ill put in vre: and we see how men do amisse in go­ing too farre both the ways. For the meane way, (that is to wit of correcting mens faultes with gentlenesse, and of seeking to couer them to the ende that euerie man should be reclaimed, and in the meane while not bee diffamed:) will in manner neuer be kept. Why so? For our desire to haue friendshippe with men, is by flattering them. When wee see them offende God diuers wayes, we let it slip: and as wee woulde that our friends should spare vs, so do we beare with the naughtinesse that is in them. Yee see then that this is a wicked cloking, because Satan blindeth the wretched sinners by it: and we bee the cause of it, forasmuch as wee winke at the faults which we ought to rebuke. And yet that inconueni­ence sufficeth vs not. For the worlde is come to that point nowadayes, that we cannot seeme to be good friendes, nor to be faithful and trustie to those whom we mach withall, vnlesse we agree to all naughtinesse for their sakes. If they haue offended, & it come to the point that they must receiue rebuke or shame for it: we must ra­ther fall to flatte periurie. And howe? Euen [Page 238] thus men speake, Shal I willingly hurt my neigh­bour? I am beholden to him: and shall I depose against him? What a thing were that? Lo howe wee esteeme Gods trueth. Loe howe wee turne it into a lye. Loe howe wee abuse the commaun­dement that forbiddeth vs to diffame our neigh­bours. Wherefore let vs learne that this ouer­cockering is wicked when wee support the euill, and feed mens vyces. And specially when we be called and required to giue record, if we bewray 10 not the euill truely which is to be corrected: wee shall bee guiltie of it as accessories to our power. I conceale a murther, a robberie, a leawde, pranke, a briberie, a false packing: surely in so doing I intangle my selfe in al those crimes both before God and man. So then the foresaide couering of our neighbours sinnes through loue, doeth no whitte hinder the bewraying of them, when it is needful and meete to be done, & when we be required thereunto.20

But there is yet another foule extremitie, wor­thie of blame: which is that wee be too hastie in blasing abroade the misdeedes which ought to bee reformed quietly, and without making too great brute of them. And this groweth somtimes of enmitie, sometimes of ambition or vaineglo­rie, and sometimes of a fonde desire to vaunt our selues. Sometimes it is of enmitie. For vnder colour that wee bee desirous to chastise vice, and that we be loth to haue God offended:30 wee fall to lying in waite for those whome wee hate, and to whom we beare any priuie grudge: and if we find any thing to be blamed or caught holde of against them: by and by their tale shal­bee tolde, and wee abuse Gods name falsely in playing the zealous persons after that fashion, when wee seeke nothing else but to vndermine our enemies. And our malice appeareth the better in this, that hauing rebuked a vyce in one whom wee hate, we beare with it and cloke 40 it as much as wee can in our friends, and keepe not an indifferent hande. And doeth not that bewray that wee doe it not of any good wil, and that wee make not warre against the sinnes and vyces, but against the persons rather? It may be discerned too easily. And therefore whensoeuer we goe obout to bewray mens vyces and sinnes, let vs vnderstand that our hearts must be cleare and free from all ill will, so as wee may protest before GOD that wee bee desirous both of 50 the welfare and of the profite of him whome wee finde fault with. Let that serue for one point.

Againe wee must keepe our selues from all fonde ambition or vaineglorie, (as I touched a­fore:) which is, that we must not bee desirous to vant our selues before men as a number do, who woulde faine make themselues as holy as saints, by crying out against other men, and by fin­ding fault with them. As soone as they spie a 60 thing amisse: by and by men must bee charged with it, and all the world must know it. O this is a good zealous man: and yet in the meane while all is but a foolish desirousnesse to vaunt him­selfe. For this cause God doth oftentimes punish such pride, because they beare themselues in hande, that so they rebuke other men sharpelie, they themselues are saintes and halfe Angels: whereas notwithstanding, they dispence with many misdemeanors in themselues, and though they offende more grossely than those whome they finde fault with, yet will they needes haue men to beare with them. And why? Because they haue well chidden others. Yea and yee shall see some that are not ashamed to say, What? haue I not done well in rebuking euill? Seeing I haue behaued my self so stoutly, is it not ynough for mee? Yes, and if thou couldest not beare with other men, how wouldest thou haue other men to beare with thee? If thou haddest but one droppe of good disposition in thee, wouldst thou not hate the vice in thy selfe, as well as in ano­ther man? So then, when we crie out against our neighbours in rebuking them: let vs beware that we be cleare from all ambition. If wee will disco­uer the euill that wee perceiue in another bo­die: let vs deale so orderly, as to beginne at our selues. If wee intende to condemne other mens faultes: let vs serch and examine well what is in our selues, and reproue our selues first: and then let vs steppe to our neighbours. That is the or­der which we must keep if we intend to proceed according to Godlinesse. But let vs marke that here God condemneth generally al iniuries and all backebitings, so as if wee doe but open our mouth to speak any maner of euill of our neigh­bours, we be condemned for false witnesses be­fore God. Neuertheles it is not ment herby, that men shoulde conceale the euill that is knowen. For as I haue shewed heretofore, that wee must not foster mens sinnes through flatterie and ly­ing, vnder pretēce of charitable hiding of them, so must wee not say that blacke is white, vnder colour that wee bee forbidden to doe men wrong. And that is to bee marked well. For there are some which would faine that nothing at all shoulde bee condemned, but that men shoulde alter their speech, so as if there be a rob­berie committed, it shoulde bee termed by some other title, and vyces shoulde not bee condem­ned by their proper names. This is to bee seene: insomuch that if wicked men bee to bee reproued, which haue not onely offended God, but also caused others to play the naughtipackes as well as themselues, and are as an infection to poyson all the rest: if a man fall to rebuking of them lustilie as hee ought to doe: by and by there are a sort of these nycelings which take greefe at it. Yea (say they)? And ought men to proceede so farre as to goe vp euen into the pulpit, when they will crie out against vyces? A man shall see blasphemie reigning, and a man shall see open, wickednesse against God and his word, a man shall see as shamefull disobedience as may bee, a man shall see so outragious occasi­ons of offence as he cannot possiblie beare with them, except hee will be a traitour to God: and yet if he crie out against them, by and by he shal­bee 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 [Page 239] 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,10 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 20 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 30 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 40 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 50 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 60 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: [Page 240] 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 nor saide, so as we should report some fable, and men should not knowe what it is: but also a malicious wresting or defacing of words that might haue beene well taken, and a turning of them to euill: if we doe so we are false witnesses. As for example some are so frowarde,10 that as soone as they spie a thing that misly­keth them, although it be not altogether wicked and vngodly: yet they fall to picking of some quarrell to it. O say they, see, such a man hath done such a thing. If they spie neuer so little a spot or specke, there needes no more with them to make vertue become vice. If wee doe but misconster some one worde that is well spoken, beholde, wee mischarge the partie, and his good reputation is wounded. Yee see then that we 20 bee false witnesses, not onely when wee inuent thinges that were neuer doone nor saide: but also when either by suttle caueling, or by any leawde and indirect slight, we wrest the thing a­misse which might haue bin wel taken. Nowe (as I saide) this commeth to passe nowe and then by reason that men are ouercaptious. And if they bee frowarde: needes must they turne all thinges to y^e worst. But it is saide that loue is not mistrustful,1. Cor. 13.5. as Saint Paul speaketh of it: & there­fore 30 wee must be sure that a thing is euill, be­fore we condemne it. It is true that wee may sometimes bee deceiued in discerning of good and euill: But when there are apparant signes and tokēs, and the matter is manifest as we may bee able to say, This is ill done: if wee be still too much wedded vnto it, it cannot bee but sinfull. And specially if our nature bee so malicious as to bite men and to slaunder them where there is no cause: surely we be condemned for falsewit­nesses 40 before God.

Nowe if they that are stout in rebuking vyces be to be condemned, whē their stoutnes procee­deth of too rigorous a minde: what shall they be whose doings spring of manifest hatred and which will needes misconster such sayings and doings, as might neuerthelesse be wel taken, and haue no apparant fault in them? If they marre such thinges by their lewde constructions: are 50 they not false witnesses before GOD? So then, let vs learne in fewe wordes to maintaine the honestie and welfare of our neighbours in such sorte, that whether wee rebuke them, or whe­ther we speake of their vyces to the intent they shoulde bee punished, and that such as might bee seduced and miscaried by their euill exam­ple may bee reclaymed: let vs alwayes haue this regarde in our speaking, namely that wee seeke their welfare and benefite as much as in vs lyeth, and that wee keepe such an euen hand 60 continually, as we diffame not men after such a sort as they shoulde bee out of heart with it. For wee shoulde rather burie their faultes to the vttermost of our power both before GOD and man, to the intent they may call them­selues home againe, and not forgoe all shame­fastnesse, and so rush out into all naughtinesse. That is a thing which we must needs take heede of.

Nowe if wee will obserue the thinges that are conteined heere: we must resort to a higher grounde: which is, to consider for what purpose God hath made our tongues, and to what ende hee hath giuen vs speech: namely to the intent wee might impart our mindes one to another by communication. And wherevnto shoulde the communication of men tende, but to the maintaining of themselues in charitie and loue? Therefore at a word, wee must learne so to bridle our tongues, as the vnion which GOD hath commaunded, may alwayes bee maintei­ned as much as is possible. And that is the cause why saint Iames vseth such earnestnesse in spea­king of euill wordes.Iam. [...] The tongue (saieth he) is a small thing, and but a little peece of flesh: and yet it kindleth such a fire, as is able to burne vp the greatest woods in the worlde. Nowe let vs come backe to the saide grounde: which is, to vnderstande that God wrought vs a singular be­nefite, in giuing vs abilitie to common toge­ther. Beholde, the thoughtes of men are secret: and yet the tongue serues vs to vtter our minds. Therefore let vs be circumspect in vsing such a benefite, that it bee not steined by our vice and naughtinesse. And seeing that God hath giuen it vs to maintaine loue and brotherly good will one towardes another: let vs not abuse it in bab­ling, or in gadding vp and downe with it to sowe rancour & malice among our selues, by wresting our words amisse. Thus ye see whereto we must come backe.

And when wee knowe generally, howe to a­uoide the crime of false witnessing: forasmuch as it is a hard thing to bridle our tongues: let vs take the more paine and heede to doe it. We see that many euill wordes doe easily scape vs. And when we haue talked to and fro vnaduised­ly: because wee bee accustomed to it, we thinke it is no fault before God. But let vs marke that forasmuch as wee bee naturally too much incli­ned to speake vndiscreetely, and to cast foorth wordes of blame and reproch against our neigh­bours: wee haue the more neede to indeuour to imprison our tongues and to holde them downe. For though wee bee giuen to some one sinne more than to others: that will not serue vs for excuse before God. But when wee perceiue any fault in our selues, we must not flatter our selues in it, but rather bee sorie for it and say, Alas I see this disease reigneth too much in me, and there­fore I must fight the more stoutly against it, and I must by Gods grace inforce my selfe to attaine to the repressing thereof, seeing I perceiue that God condemneth it. And herewithall let vs bethinke vs of the threates that are giuen out against it.1. Cor. [...] For whenas sainct Paul saieth that neither whoremongers, nor drunkardes, nor theeues, nor murtherers shall inherite the king­dome of heauen: he addeth also Cursed speakers, and he banisheth them likewise from all hope of life and saluation.

Nowe when wee heare these thinges, is it for [Page 241] vs to couer our selues any more with leaues, or to beare our selues on hande that there is no harme in speaking euil of our neighbors? Thinke wee that the threate which God hath vttered by the mouth of S. Paul, serueth but to scare little children, and shall not bee executed vppon such as will needes exempt themselues from it, as it were in despyte of him? Yes.

So then let vs take paine in this behalfe: and to conclude, let vs specially make this compari­son,10 that if God will haue vs to mainteine the good name of our neighbours, forbidding vs so streitly to lay blame or misreport vpon it, where­by their honestie may bee defaced: hee will much more haue vs to regarde his honour. For are wee not a hundredfolde more bounde to maintaine Gods honour,Psal. 16.2. than to preserue the good estimation of men: seeing wee cannot by any meanes benefite him? Yes: And therefore let vs beware that we beare not false witnesse a­gainst 20 God,1 Cor. 15.15. according to Sainct Paules saying, who auoweth that such as corrupt the purenesse of the Gospel, are falsewitnesses, against God and not against men. What is to be done then? Wee must maintaine Gods trueth, and deale so roundly in it, that forasmuch as wee see the do­ctrine is good, wee beare it abroade and main­taine it, knowing that God hath ordeyned vs to bee as his deputies. Then if I see the trueth oppressed, I must not suffer it, to my power.30 Why so? God hath appointed mee to see that lying and vntrueth bee suppressed in his name. And this is to bee obserued most specially, when the doctrine of saluation commeth in question. As for example, when wee see the doctrine in daunger to bee falsified, and that men woulde mingle Leuen with it, to imbrewe men with fal­shood and leasings: in that case we must be zea­lous indeede, not suffer false witnesses to haue their full swindge against God, vnlesse we mind to consent to them, and to bee partakers with them, as I haue declared alreadie. Finally let vs learne, that when wee haue liued in such plainenesse among men, as it cannot bee laide to our charge that wee haue gone about to de­face any man by slaundering, rayling, or back­byting: wee must also haue such zeale to God­warde as his trueth may continue sounde, and be maintained to reigne among vs. Thus ye see in effect what wee haue to consider vppon this commaundement.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs perceiue them better than we haue done, and to leade vs more and more to such repentance, as we may learne to bethinke vs of our sinnes, to be sorie for them, and to mislike of them, that hauing obtained for­giuenes of them, we may learne to direct our life according to his holy commaundementes, so as he may be honored of vs with true obedience, & not onely with confession of the mouth. That it may please him to graunt this grace, not onely to vs, but also to all people & nations of y^e earth &c.

On Friday the fift of Iuly. 1555. The xli. Sermon, which is the twelfth vpon the fifth Chapter.

IT might seeme at the first sight that this commandement were more than needeth, because that in condemning of thefte & whoredome, God ment ther­by 50 to represse all wicked affecti­ons. For I told you that we must expounde these commandements according to gods nature, and we knowe that it is Gods peculiar office to serch mens hearts,Chr. 2 [...].9. Chr. 6.30. [...]al. 7.11. & [...].2. [...]. 11.20. & [...].10. so as he knoweth euen the deepest, secretest, and hiddenest thoughtes. It follow­eth then that in forbidding men to be theeues and whoremasters, hee ment also to bridle their affections and lustes. And indeede, if it were not so: God had no more power in making of lawes,60 thā mortal men. For if an earthly man condem­neth whoredome, he will also condemne the in­tent of it. If there appeare a wicked intent, it shal be punished. If Gods Lawe were no more but so: it were a matter of no great importance: for it were but a ciuil order to gouerne vs honestly to the worldward. But there is much more in it: for we see howe S. Paul saith,1 Tim. 1.15. that the lawe cannot be kept without a pure conscience and an vnfei­ned faith. It it bee requisite for vs to haue such a soundnesse in vs, for the well keeping of Gods Lawe: it followeth that all wicked lusts were for­bidden vnder the name of whoredome. As much is to be said of the word Theft. Also we might al­ledge the authoritie of our Lorde Iesus Christ, who is a faithfull expounder of the Lawe.Matt. 5.28. 1. Pet. 3.19. For it is by his spirite, that Moses and all the Pro­phets spake. Why then is it added heere, that we must not couet? If all wicked lustes were spo­ken of before: why shoulde they bee repeted a­gaine? Wee must marke, that in this place God meaneth not to represse the affections that are fully intended and determined vpon: but the o­ther affections or motions that stirre vs vp and prouoke vs although we neither sticke to them nor consent to them. This requireth a longer and plainer exposition.

[Page 242]Sometimes Couetousnesse or Lust betokeneth the will in man. As for example, when I see my neighbours goods and am tempted to couet them, and to lust after them: Now if I feede this temptation in my self, and giue my selfe the bri­dle: then doth the sinne so ouermaster me, that my wil is fully resolued vpon it, and I would faine that those goods were mine. This is a kinde of couetousnes or lust that carieth the will with it: for the partie consenteth to the sinne, and hee 10 would put his wicked intent in execution, if hee were able. Nowe such kinde of wicked couetings and lustings were forbidden heretofore where it is saide, Thou shalt not steale, Thou shalt not commit aduoutrie. For there God hath forbidden vs, not onely the actuall deeds of theft and whordome: but also the verie lusting and longing after ano­ther mans wife, goods, or possessions.

But there is another kinde of couetousnesse or lust, wherevnto we doe not altogether cleaue,20 as to consent thereto and yet notwithstanding it tickleth and moueth vs in such sort, as wee feele some euill prouocation in our selues, which is a­gainst God, & striueth against the righteousnes that is conteined in the Law. Those are the lusts that are forbidden in this place.

And so we see, that God hauing alreadie con­demned all wicked intents and purposes: doeth iustly adde, that that is not yet such a perfection as he requireth at our handes: but that we must 30 vnderstande that all manner of affections which stirre vs vp to euill, [are sinfull:] insomuch that although wee determine not vppon any thing in our selues, ne purpose it at all, but onely that some lusting or liking doe glaunce through our heart: A sinne is forthwith committed, and wee bee guiltie before God. Wee see then what man­ner of soundnesse is required in this text: namely howe that our Lorde hauing alreadie forbidden wicked intents, addeth that all our senses & wits 40 must be so imprisoned vnder the feare of him, and so inflamed with loue and desire to liue in all holinesse: as wee may not bee moued or stirred one way nor other, by any wicked passi­on, to luste after another mans gooddes or wife.

Seeing wee haue Gods meaning: nowe let vs see whereto he bindeth vs: for the Lawe shoulde be as a lookingglasse vnto vs, to behold our own wretchednesse in. And when we once knowe 50 our dutie: let vs assure our selues we be worthy to be condemned, if we draw not to the perfection which God calleth vs vnto. Thus yee see where­vppon wee must stand, that wee may make our profite by this last commandement of the Law. And to the end we may take the better heede to it, and consider that it is such a doctrine as de­serueth well to haue our whole mindes applyed vnto it:Rom. 7.9. Act. 22.3. Gal. 1.13. Phil. 3.5.6. let vs beare in minde howe saint Paul saieth, that whereas hee [...]ad beene counted a 60 great doctor, and a wise man, and had beene trained vp in Gods lawe from his childhood: yet notwithstanding he had beene so blinde that he wist not what Gods Lawe ment, vntill hee had beene conuerted, and that our Lord Iesus Christ had inlightened him by his Gospel, and so made him to knowe wherevnto the Lawe ought to leade vs. Yee see then howe S. Paul had beene brought vp in such sort, that he was of great re­putation among men, howbeit not among the heathen, as who should say hee had beene some Philosopher, but as one that had beene trayned vp in the Lawe of God. And as in respect of his life, he protesteth y^t he had bin vnblameable be­fore men. Yee see then that S. Paul was a holie and a wise man in common account: and yet for all that, hee is but a sillie beast as in respect of Gods Lawe. Why so? He saith that he thought himselfe to bee aliue, and to haue beene righte­ous before God, not knowing that hee needed the mercy which God offereth to all sinners. For hee absteined from whoredome, and robberie and such other things: and againe he had no e­uill intentes that any man coulde perceiue or knowe, by reason whereof hee thought himselfe to be a righteous man. But at the length when God had pitied him, hee opened his eyes and made him to vnderstande by this last word, Thou shalt not lust. Rom. [...] Loe howe S. Paul began to learne the lawe newe againe, whereof he had beene a teacher before. S. Paul making profession of the Lawe wherein he had beene brought vp from his tender age, saith that vntill such time as he had throughly bethought him of the meaning of this text: hee posted ouer it as it had beene vppon burning coales as they say, so as he tasted not the strength and power of the lawe, ne knewe what sinne was that hee might condemne him­selfe and flee to Gods mercie for refuge, where­in the hope of our saluation lyeth, and ought to bee grounded. Seing that S. Paul could not con­ceiue the meaning of the lawe nor attaine to the right vnderstanding thereof, but by this clause let vs determine with our selues to trauell y^e ear­nestlyer in it. And sith hee was so blinde all the time of his life vntill his conuersion, that he vn­derstoode not that saying: wee ought to take the better heede of it, as I tolde you before. For wee be not of better abilitie than hee: but God must bee faine to shewe vs by his holy spirite, what is ment by this coueting or lusting, which is con­demned in this place.

But nowe besides this, we haue here another warning which is right necessarie for vs. For the diuel hath labored to couer this commandemēt after such a sort, as Gods intent and meaning might not be knowen, but that men might light­ly passe ouer all wicked lustes, which were seene to be sinne, and whereof euery man might haue proofe in himselfe. Insomuch that men restrei­ned this worde lust, to none other affections than such as import a resolute purpose or full intent: but that is contrarie to the plaine mea­ning of Moses. And let vs consider what is come to passe in the Popedome. For although the Papistes cannot denie, but that to be pro­uoked and stirred vp to euill desires, is a damnable fault, and springeth of originall sinne, and of the corruption which wee receiue from our father Adam: yet notwithstanding they imagine that after baptisme it is no longer sinne, though there come a thought into a mans [Page 243] minde to doubt of Gods promises, and to grudge and repine against him. If a man bee afflicted, and his heart riseth against it, so as he blameth God of vnrighteousnesse and crueltie: that is no sinne say the Papistes. And they be not the small fooles that say so: but it is a gene­rall resolution in all their diuellish Synagogues or Schooles. There is not any synagogue in the Popedome, wherein this point is not recei­ued as an article of the faith, namely y^t though 10 a man bee moued and prouoked by any wicked lust, yet it is no sinne: insomuch that if hee bee tempted to murther, to poyson, to committe whoredome, and to doe all the crimes and out­rages of the world: yet if he do not consent there­to, nor assent, (for those are the two termes that they vse) that is to say, so they determine not ful­ly vpon the matter to say I will goe through with my wicked intent, nor stande vpon it to delight in that wicked affection: it is no sinne at all, it is 20 but an exercising of our selues in battell, where­by wee shewe our selues to bee valiant champi­ons, and that sinne ouermastreth vs not. Indeed it is true that the faithfull doe well shewe that Gods spirite reigneth in them, by their beating backe of such temptations. And when they hold themselues in awe, and as it were imprison them selues, and resist those things because they know they bee contrarie to Gods will, and that hee condemneth them: it is certaine that thing 30 sheweth, that God hath giuen them the vpper hande of sinne, and that his power is resident in them, and that they be stout champions to fight against Satan: but yet doeth it not followe, that they bee cleare from all fault, and that they can pluck vp sin, and fully deliuer themselues from it, as though there were not any spot or blemish more in them. Alas, we come farre short of that. For surely on the one side wee haue cause to praise God, for giuing vs the grace by his holie 40 spirite to ouercome all wicked affections. But yet must wee sigh with all humilitie, acknowled­ging our selues to be weake on our part, and that if he pitied vs not, we haue such a wicked minde alredy in vs, as prouoketh his vengeance against vs, so as we shoulde well deserue to be vtterly de­stroied at his hande. Moreouer it was requisite that God should discouer the shame of the pope­dome, and shewe that the greatest clarks there, are duller witted than the sillie Infidels that ne­uer 50 hard one word of holy scripture. Why so? For we must take that which is written in the Law. It is saide that the whole summe of the lawe is that wee shoulde loue God with all our heart, with al our soule, [...]. 6.5. & [...]. 22.37 with all our minde, and with all our powers. If it had beene saide, Thou shalt loue GOD with all thy heart: very well, a man might haue concluded, that it is no sinne vnlesse thewil doe fully resolue vpon it and pur­pose it. For although the word Heart, doe some­time 60 signifie the vnderstāding: yet doth the ho­ly scripture take it also for the will. Nowe then a man might alledge this shift: it is saide that wee must loue God with all our heart: therfore so we haue not our will bent contrarie to goodnesse, it is ynough, we be quite discharged before GOD. For men woulde take the wil for the wicked af­fection, and so it woulde seeme that the wicked lustes which stirre vs vp and prouoke vs, are not comprised vnder the name of sinne, so long as they holde vs not captiue. But when as hee addeth, with all thy heart, with all thy thoughts, and with all thy powers: let vs see whether a peece of my soule or minde be not alreadie cor­rupted, when I conceiue any thing against God, or when I conceiue any wicked lust of whore­dome or robberie, although I sticke not to it. Is it to bee saide that I loue God with all my heart, when a peece of my minde is bent against him? The case concerneth not the very heart or will, as I haue declared afore: but the conceit that is in the soule of man. Now then, I shew that there is vanitie in mee, and that the feare and reue­rence of God restraine mee not as they shoulde doe: and therefore it followeth that I am con­demned as blameable, because I haue not dis­charged my self in louing my God as I am com­maunded. Again, is there no power of my soule which is not applyed to the thinking of some one thing or other that is contrarie to God and his righteousnes? Yes. We see then that naugh­tie and wicked thoughts are to bee condemned, and wee must no more qualifie them that they shoulde not bee punished at Gods hand: and al­so that the men which neuer consented to euill so farre as to purpose and fully intende it, should not faile to be cursed before God, if hee listed to vse rigor against them. Nowe therefore we haue the true and plaine meaning of this text, where­by we see that it behoueth vs to looke neerer to it, that we be not beguiled nor misledde. And S. Pauls example ought to pricke vs the more for­warde, seeing he confesseth himselfe to haue bin ignorant of Gods lawe, vntill our Lorde Iesus Christ had inlightened him by his holy spirit, to the intent he should know what was ment by the word: Lust, or Concupiscence.

Nowe must we apply the foretouched things to our benefite, and vse, First therefore let vs learne, that to serue God well, we must not onely be desirous to doe well, and go forwarde therein to effect: but also ridde our hearts from all euill affections and corrupt thoughts, so as al our sen­ses may tende to the giuing of our selues all wholly vnto God. Let vs not shewe our selues to haue beene drawen aside to reele one way or other: but let vs bee throughly stayed, to runne forwarde without stopping or stunting, yea e­uen to runne forwarde in the way that GOD sheweth vs, so as there may be nothing but per­fect purenesse in vs. And when we once knowe that well: then must wee take warning to stande vppon our garde. For we see howe men runne astraye and dispence with themselues. And what is the cause thereof? It is for that they make their reckening without their hoste, as wee say. For they conster Gods lawe after their owne fancie, bearing themselues in hand that it is ynough for them, so they had none euill intent with them, nor rested vppon the thing with de­terminate purpose. Tush say they, God impu­teth none of all this. And thereupon they walke [Page 244] for warde in leawde lusts, with a towell of their owne tying before their eyes, that they may not discerne their owne secret deceiuing of thē ­selues. But yet when men haue spoken so, they cannot scape the hande of the heauenly iudge. And therefore let vs looke to the restreyning of our lustes. For God hath condemned not onely the wicked intents and purposes: but also all the lustes that prouoke vs & thrust vs forward vnto euill. Wherefore let vs liue in the greater awe,10 and let euerie man holde himselfe short, euen because there is no part in vs which is not infe­cted with sin. Let vs make a trial of al the powers of our soule, and wee shall finde that sinne is shed throughout, like as when a poyson is soked into a mans bodie, it infecteth him throughout, and so is there as it were an vniuersall leprosie which hath ouergrowen the whole man, both bones, and marrowe, and thoughts, and affections, and all that euer is of him. Seeing then that our na­ture 20 is so corrupted, ought we not to be the more vigilant to holde our selues in awe, considering that God by his lawe condemneth all wicked thoughts, that tende to the prouoking of vs vn­to euill, inasmuch as there is a certaine inward mouing that tickleth vs, and wee feele our will pricked forwarde, although it be not ledde quite and cleane away as a prisoner? Sith we see this, haue wee not good cause to gather our wittes to vs, and to walke the more warely and carefully 30 vnder the hande of God? So then whereas wee bee drowsie and slothfull, and woulde faine dis­charge our selues to Godward with ease: yet see howe this commaundement ought to waken vs. But wee must vnderstande that it is not for vs to scape by such shiftes. And why? After that God hath condemned wicked intentes: hee procee­deth still to the condemning of euill lustes too. And that ought to stande vs to a dubble vse. The one is, that we must pray to God the earnestly­er,40 to gouerne vs with his holye spirite, and to clense vs from all vices and corruptions, & that hauing prayed vnto him, euery of vs shoulde in­force himselfe, and as it were doe violence to our nature, and to all our senses and powers of minde, forasmuch as there is nothing in vs but rebelliousnesse against the Lawe of God, euen as Saint Paul speaketh not onely of mens willes,Rom. 8.7. when he saith: that men in their owne frowarde nature are enemies to God, but also of their af­fections 50 and thoughts. Hee vseth a worde there, which extēdeth euen to the thoughts y^t we con­ceiue. Al of thē (saith he) are enemies vnto God.

Seeing it is so: let vs assure our selues, that when we haue takē neuer so much paine to hold our selues imprisoned vnder the awe of God: yet there will scape manie euill lustes from vs, the which it behoueth vs to bewaile before God. And so the first point is, that we must be earnest in calling vppon God, to gouerne vs by his holy 60 spirit, and doe our indeuer and diligence to bri­dle our selues in such wise as satan may not haue any hoole to enter at, nor bee able to make any breach vpō vs, to win the possession of our harts: but that we driue them a great way of, so as if we perceiue any thought tending vnto euill, wee straitwayes preuent it and set a barre in the way saying: No not so, Thy God must haue the whol dominion of thee, so as he possesse, not only thy heart, but also all thy senses. And for the second point wee must learne to condemne our selues, that we may glorifie God in cōfessing our selues to bee all giltie, and that if hee call vs to a recke­ning, we be all vndone and cast away, if he vse ri­gor against vs. To that point must wee come, or else we shall neuer profite in Gods Lawe as wee shoulde doe. But here it might bee demaunded, seeing that God knoweth mens frailtie, why hee doth not either strengthen them better, or else make a Lawe that were lesse straite and seuere? For it should seeme that God ment to oppresse vs, when he forbiddeth wicked lustes, and thinks it not ynough for vs to yeld him obediēce in our willes, without adding of the other worde. And that is the cause why scoffers say that God ment to mocke men in his lawe, and intended (as yee would say) to forbidde men to scratch, when hee made them to itch. But wee must come to the cursednes that is in our selues: namely that wee haue neither thought nor affectiō in vs, (as I said afore) but the same is disobedient to Gods righ­teousnesse. Therefore let vs not wonder though there be such a battle betwene Gods law & mens lusts. For why? when we haue throughly serched what is in vs: we shall find nothing there but vt­ter corruptiō and damnable vice: for we cannot conceiue so much as one thought which tēdeth not to euill. Forasmuch as it is so: beholde, God giueth vs here a perfect rule of all goodnes and righteousnes. Needes therefore must there rise vp as it were a thundering, and the fire & wa­ter must needes shewe their contrarie workings▪ Nowe there is lesse agreement betweene mans nature and Gods righteousnes, than is betwixt fire and water. Therefore let vs not thinke it straunge, that God doth so represse all our lusts And when we heare the blasphemies which the scoffers that I spake of, doe spew out: let vs abhor them as monsters. For insteade of glorifying God for his righteousnes, they come dashing against him like wild and mad beasts. Thus much con­cerning this point of the frailtie of men.

Nowe although it be such: yet is it not to bee marueiled at, that God hath condemned it in his law. Why so? For in ordering of our life and in shewing vs howe we should walke, God respe­cteth not what we be able to doe, nor y^e measure of our strength: but what duety we owe to him, & what righteousnesse is, although it be not to be foūd in vs. We be Gods creatures: and ought we not then to giue our selues wholly to his seruice? Yes certainly. That is a peremptory reason. And men may well grunt at it, but yet shall they alwayes finde proofe in themselues, that for­asmuch as they belong to GOD, they ought to dedicate all their senses, all their affections, and all that euer is in them both in bodie and soule vnto him. Howbeit let vs mark well herewithall, that wee cannot discharge our selues thereof: and what is the cause thereof bu [...] our owne naughtinesse? And we take that from Adam. That followeth not. For although [Page 245] wee bee helde in bondage vnder sinne, and this bondage hindereth vs from wel doing, and dri­ueth vs to all euill: yet howsoeuer wee fare, the roote of it is in our selues, and euery man shall feele himselfe blame worthie, so as wee shall not neede to say that wee bee driuen by any other force: but euerie man is caried and driuen to it by his owne lust.Iam. 1.14. And so is there no more excuse for vs. Whereby it appeareth, that it is not for vs to measure Gods Lawe by our owne power 10 and abilities. Why so? As I sayde afore, GOD respecteth not what wee can doe, nor what our abilitie can brouk: but he respecteth where­in wee bee bounde vnto him, and hee hath an eye to the perfection that is without vs. That is the thing which wee haue to marke. And it is the thing that beguyleth the Papistes. For they haue this principle among them, That Gods Lawe is not vnpossible to men. It is a won­der that they should bee so straught, and that 20 the diuell shoulde bewitch them after that fa­shion. For it is most euident and apparant do­ctrine throughout the whole Scripture, that men shall alwayes bee condemned by the Lawe, and that they must bee fayne to flee for refuge to Gods onely mercie.Gal. 3.10. When Saint Paule goes about to prooue that all men are cursed for as much as all men are sinners, and that there is not so much as one righteous man: what argu­ment vseth he? He alledgeth this text of Mo­ses,30 Cursed are all they that perfourme not the whole contentes of the Lawe.Deut. 27.26 Nowe at the first blush, it shoulde seeme that Saint Paule reaso­neth amisse, and that the sayde allegation is im­pertinent. Well then, it is sayde that all such as transgresse Gods Lawe are cursed: but yet it fol­loweth not therefore that all mankinde is accur­sed. For if a man keepe the lawe and discharge his duetie: in so dooing hee is exempted from the sentence of condemnation. Some then 40 there are to bee founde that haue perfourmed the lawe: and therefore all are not accursed. Yes. But Saint Paule presupposeth, that the lawe is vnpossible. And if he should not presup­pose that: he had spoken as a witlesse and vn­reasonable man. Therefore we see that the Pa­pistes haue taken a grounde that is cleane con­trarie to Gods spirit: and surely hee besotteth them in such wise, as they knowe not the verye Apsie of the Christian faith and Religion. So 50 then let vs marke well, that when wee treate of Gods lawe, wee must not measure it by our abi­litie, nor looke what wee can doe: but wee must looke what wee owe vnto God. Yea but saye they, not so: howe shall wee doe then? For to their seeming all the worlde shoulde bee dam­ned. It is true, and so is it meete that it shoulde bee: that is to wit, that wee shoulde all be dam­ned, if wee will not haue saluation in Iesus Christ. For howe shall wee seeke Gods grace,60 vnlesse wee thinke wee haue neede of it? Men will not begge by their good willes. So long as we thinke our selues to haue any rightuousnesse of our owne, wee will not passe to seeke any else where than in our selues. Therefore it behoo­ueth vs to bee vtterly ridde of it, and to feele Gods wrath and death lying heauie vppon vs: for without that, wee will neuer vouchsafe to submit our selues to God to obtaine mercie. But this deserueth to bee layde foorth more at large.

Therefore let vs beare well in minde first of all, that when wee feele any sinfull thought in vs, and our lustes doe tickle vs vnto euill: we be guiltie before God. But here it might bee de­maunded, how then? If a man doe but conceiue a thought, so as he not onely hath no will to a­byde by it, but also mislyketh of it euen before he haue felte any sting or pricke of it: is this sinne? Nowe there are thoughtes which touche not our heart at all, neither are wee mooued with them, neither doe wee conceiue any euill desire. A thought commeth vppon a man as it were sleeping, and it flittereth afore him. What? so as his heart is moued with it, or his desire in­clyned to it? No. When it happeneth but euen so to vs, surely it behooueth vs to bewayle it be­fore GOD, and to consider that if we were not helde backe by his grace: there were a gap open for Satan, and he woulde by and by winne the aduauntage of vs. Therefore wee must stil sigh in this case. But yet doeth not God impute this for sinne.

The second poynt is, when wee not onely conceiue some euill thought in our minde, and some thing presenteth it selfe before vs: but al­so wee bee somewhat mooued with it, so as wee feele some sting of Satan pricking vs, and then is the sinne conceiued: that is to say, although there bee no consent as they terme it, nor any resolute purpose: yet is the sinne full shaped be­fore God, and it is damnable. It is expedient to alledge examples hereof. It may bee that a man beholding another mans house or ground, conceiueth some lyght imagination, and yet is no whit mooued therewithall in his heart, ne hath any desire to say, I woulde this were mine, but passeth it ouer and sees it but vanitie. Hee can not let the comming of it into his minde, but yet (as I sayde afore:) although it bee not matched with any euill affection, GOD doeth thereby warne vs of the infirmitie that is in vs, and it behooueth vs to humble our selues, and to bee sorie, and to consider that it is such a fault alreadie, as wee are well worthie to bee condemned for. For let vs see if this bee to be founde in the Angels of heauen. No vndoub­tedly. And yet the rightuousnesse of the Angels is hardly and scantly answearable to the Lawe of God. In deede there is a rightuousnesse of God (as wee haue seene in the Booke of Iob) which surmounteth the righteousnesse of the Lawe.Iob. 4.18. But though the Angels of heauen giue themselues neuer so much to the keeping of Gods lawe: surely the vttermost that they can doe, is but to frame themselues to the rule that is giuen vs here. Nowe then wee see how it is a fault alreadie, for the which men ought to condemne themselues, though they haue not had any wicked thing presented before them, but euen a little heartrising, so as a man shoulde say, I woulde, and yet for all that he doeth verie [Page 246] sodainely beate it back, and yeeldeth not there­to, though I say, he so cut it off, yet is he guiltie of that coueting or lusting whereof mention is made here. And seeing it is so, let vs learne to condemne our selues in all respectes.

Againe let vs looke that wee condemne our selues dubble, when wee haue not onely had some heartrising to prouoke vs to euill: but also some settled affection by nourishing the said heartrising, as when a woman breedeth childe 10 and nourisheth the conception till it come to the birth.Iam. 1.15. Now then, when wee haue giuen head after that fashion to our euill lustes, so farre forth that our will is ouercome, and wee rest vppon the euill to consent vnto it: behold (say I) there lyeth a dubble condemnation vpon vs. And then must wee bewaile our wretchednesse yet more bicause we see a dubble condemnation hanging ouer our heades, vnlesse GOD of his infinite goodnesse doe spare vs. Thus ye see what wee 20 haue to marke.

But nowe herewithall wee must resorte to the remedie. For wee shoulde fall into vtter dispayre and confusion, if wee had not Gods grace to succour vs withall. Therefore if wee acknowledge our selues blamewoorthie in all respectes: then doeth GOD call vs to him, and shewe vs that although the wicked lustes which are in vs, bee sinne of their owne na­ture: yet hee will not impute them to vs for 30 sinne. Then if it bee demaunded whether euill lust, bee imputed for sinne to the faithfull: I say no: but they bee two diuers thinges. For if ye haue an eye to the nature of the vice: ye shall euer finde it to bee sinne: but yet GOD pardo­neth it. After that manner shall no euill lustes bee layde to the charge of the faithfull, for as much as they bee forgiuen through Gods free goodnesse: and wee knowe also that all our spottes are wyped out by the bloud of our Lord 40 Iesus Christ:1. Iohn 1.7. and therof is Baptisme a good war­rant vnto vs.Eph. 5.20. For there haue wee our spirituall washing, to clense vs from all the filth and vn­cleannesse that is in vs, that wee may appeare pure and cleane before GOD. So then our wic­ked lustes shall not come to account. Nay (which more is) euen the deadly sinnes, not­withstanding that they proceede euen into the acte or deede dooing, shall not bee imputed vn­to vs: verily euen bicause (as I saide before)50 God respecteth not that: and yet notwithstan­ding he will that we haue an eye to it. Howbeit, if any man beguile himselfe by bearing himselfe in hand that he hath not conceyued any wicked lust: it causeth GOD to call him to account. And why? For in as much as men soothe them­selues, it is meete that they should be condem­ned. And for the same cause hath the Diuell brought to passe to bleare mens eyes by ma­king them beleeue that none of all those things 60 is sinne: in so much that wee see howe the Pa­pistes imagine, that euen the grossest faultes that bee, are blotted out by the signe of the Crosse, or taken away with the sprinkling of ho­ly water. To their seeming they be matters of no weight, and they dally with God as with a little babie. But on the contrarie part let vs alwayes beare this in minde. And for as much as wee be not only too negligent, but also inclined to sooth our selues in our own vices: let vs take this loo­kingglasse to behold our selues in. Let vs not de­ceiue our selues. A man may bee smeared or gri­med, and euerie man shall laugh at him, and yet he himselfe shall not perceiue it a whit. But if he go to a glasse, and there spie his face all bespot­ted, he will shrinke away and go wash it of. Euen so must wee doe. Surely the whole Lawe of God is as a glasse to shewe vs our foulenesse, to the intent wee should bee sorie and ashamed of our lewd doings. And if we will haue a true looking­glasse, we must come to this present commaun­dement as I haue saide alreadie. For as long as we reade no more but Thou shalt not steale, Thou shalt not murther, Thou shalt not commit adulterie▪ all is well, euerie man will beare himselfe in hand that he is not guiltie. But when wee come once to this poynt, Thou shalt not lust: it is a sharp lan­cing knife wherewith God launceth deeper, to search not only the bottom of our hearts, but al­so of al our thoughts, imaginatiōs and conceits. There is not that thing in vs which commeth not then to triall and knowledge. In so much that the things which we tooke to be no faultes at all, must be condemned before God, and hee must haue the iudging of them, vnlesse wee play the iudges with our selues aforehand. And here­withall wee haue to magnifie the mercie of our God,Rom. [...] 23. in that although we be faultie so greatly & so many wayes, yet notwithstanding he accep­teth vs for righteous. Let vs make comparison here betweene the righteousnesse which we ob­taine by faith, and the curse that is vppon vs. Whereinto be we plundged? Are we faultie but in some one offence, or in some two or three, or in some certaine nomber? Nay we be plundged in such a gulfe, that if wee begin once to fall to reckening, wee must needes be confounded. A hundred Millions of faultes is not the hundred part of the offences that wee haue committed before God. Then are we so guiltie, as there is none ende nor measure of our sinnes. Yet not­withstanding God receiueth vs to mercie, so as wee bee counted as righteous before him, as though there were such full soundnesse and per­fection in vs, that nothing were amisse, but that we had performed the whole Lawe. Seeing then that God forgiueth vs such an infinite nomber of offences, and clotheth vs with his owne righ­teousnesse, through the operation of the death and passion of our Lord Iesus Christ, in as much as wee lay hold by faith vppon the grace that is purchased for vs, and do him the honour to say, Lord, it is in thy meere and free bestowed good­nesse that our saluation consisteth: doeth it not appeare therein, how much wee bee bound vnto him? Yes. So then, whē Gods Law hath brought vs to our wittes end, not only bicause of the in­finite nomber of our lustes, but also bicause wee shoulde lye buried vnder them as vnder huge mountaines, if God should deale rigorously with vs: let vs call to minde that Gods intent is not to leaue vs in despaire, but to lift vs vp againe as [Page 247] soone as wee be sunke downe. When he sees our feeblenesse, he reacheth vs his hand, and calleth vs to him, and will haue vs to bee comforted, for as much as he of his mercie layeth not any of al our sinnes to our charge. Thus ye see howe the faithfull ceasse not to be of good cheere, though they bee so condemned in themselues. But yet must wee begin at this ende of being vtterly dis­mayed in our selues, that our Lorde may deliuer vs from the dungeon of death, and wee acknow­ledge 10 y^t our saluation consisteth in his only grace. Howbeit let vs notwithstanding liue warely and keepe good watch, assuring our selues y^t when we haue trauailed neuer so much, and taken neuer so much paine to serue God, so as wee haue on the one side eschewed all occasions of euill, and on the otherside subdued our affections, & lusts, & also indeuored to represse al wicked thoughts: yet wee must not ceasse to condemne our selues still, and to stand still in awe. Although we haue 20 had victory through the grace of God, and sinne hath not ouermaistred vs: yet doth it dwell cō ­tinually in vs, and there is still some vnclean­nesse and spot in vs. Therefore let vs sigh, and let vs sigh in such sort, as it may sharpen vs to doe our duetie. We see how S. Paule speaketh of it. After he had profited as much as might bee, and was come to an Angelicall holinesse: yet notwithstanding he saith still, wretch that I am, who shall deliuer mee from this body of death?Rom. 7.24. 30 And what is the cause that he considereth death in himselfe, but for that he sawe sinne there? Ne­uerthelesse let vs vnderstand that wee must not bee out of heart. Although wee perceiue a Mil­lion of sinnes day by day in vs: yet must wee still passe on further. And therefore when Saint Paule exhorteth the faithfull to eschew sinne: He saieth not.Rom. 6.12. Let not sinne dwell in you: but he sayeth, Let not sinne raigne in you. In deede it were to be wished that sinne dwelled not in vs: but seeing it is in vs, yet must wee not bee too much discomforted. For whereas it is saide that sinne dwelleth in vs: first it warneth vs of our wretched state: and secondly it willeth vs to con­sider that wee must bee occupyed in continu­all warfare, and therefore flee the earnestlyer to our God for succour, praying him to streng­then vs with his power, by the grace of his holy spirit which he hath giuen vs for our Lord Iesus Christes sake.

Nowe let vs fall downe in y^e presence of our good God, with acknowledgment of our faultes, praying him to make vs feele them better, and that wee may learne to frame our lyues to the obeying of him, which beholdeth not onely our outward woorkes, intentes and affections: but also euen all our thoughtes and conceytes. And for as much as wee can not attayne to such perfection out of hand: let [vs beseeche God] that the same may bee an occasion to humble vs: and therewithall to stirre vs vp continu­ally to fyght lustilyer, so as euerie of vs may inforce himselfe to correct the vyces that are in his nature, vntill our Lorde hauing rid vs from this corrupt fleshe, doe clothe vs againe with his owne righteousnesse, and fashion vs al wholly like to his glorious image. That it may please him to graunt this grace, not onely to vs but also to all people, &c.

On Tewsday the xvj. of Iuly. 1555. The xlij. Sermon, which is the thirteenth vpon the fifth Chapter.

FOr as much as wee finde not a better excuse of our lewdnesse & disobedience towardes God, than to pleade ignoraunce: we coulde finde in our heartes to haue alwayes that shrouding sheete, so as wee myght saye wee vnderstand not what GOD sayeth, or that hee speakes 60 not vnto vs, or else that his voyce is too farre off for vs to heare. But GOD foreseeing such lewdnesse, meant to preuent all that men could alledge, to the ende they might haue nothing to defend themselues withall. And therefore in setting forth his Lawe, it was his wil that the do­ctrine which is contained therein, should be vt­tered with a loud & shirle voyce. Yea & he spake it not onely to three or foure, but to all the people, both great & small without exception. Besides this,Matt. 5.18. it was his will that the lawe should be put in writing, that it might continue, and not serue for one age onely, but stand in force and authoritie to y^e worldes end. And y^t is the cause why it is said in this place, That God spake with a loude voyce. Hereby Moses sheweth that the Lawe is no hid­den doctrine, and that men can not alledge that they bee not of sufficient learning: for not with out cause did God so lift vp his voyce, when he intended to giue a rule for men to liue by. It is [Page 248] added expressely, That it was doone to the whole multitude. As if he should say, It is true that God hath chosen men from among you to gouerne you, and that he hath giuen them his spirit: but yet for all that, he will haue his lawe knowen e­uen of the rudest and most ignorant,Psal. 19.8. so as it may be a wisedome common to all men. That is one of the pointes which we haue to marke here.

The seconde is, That God added not any thing more, after those ten sentences. Wherein Moses 10 doeth the people to vnderstand, that this briefe­nesse which God vseth, ought to incourage vs to receiue the thinges that he speaketh. For if he should lay great volumes before vs: we might replie, that all our life would not suffice to studie them. God therefore was not ouerlong in gi­uing vs his woord. There are but onely ten ver­ses of them. Let vs count them vpon our fingers, and wee shall haue instruction ynough in all things that are requisite for our life. Yea & here­withall 20 Moses meant to doe vs to wit also, that seeing God hath giuen vs such a sure rule, as he intended not to adde any whit at all to y^t which he had spoken alreadie: it behoueth vs to holde vs to it, and it is not lawfull for any creature to adde aught vnto it. Thus much concerning the second point.

For the third point he rehearseth that againe which he had sayde heretofore: that is to wit, That God in setting forth his lawe, Deut. 4.11. spake from out 30 of the cloud, and that the mountaine smoked, and that there were flames of fire, and flashes of lightening flew to and fro. Whereto tendeth all this? That the doctrine might carrie the greater Maiestie, and that men might be moued to humble them­selues reuerently before GOD, and to submit themselues wholly to his word, and to obey the same. These are the three notable points which Moses rehearseth here, before he proceede to the rest.40

Now as touching y^e first, let vs remember what hath bene said afore, that is to say, That God spake loud and shirle: and not to a fewe folke, but gene­rally to all the people: which thing was doone to make vs vnderstand, that Gods woord shall bee cleare and certaine to vs, so wee playe not the deafe folkes wilfully. True it is that our wits are so weake, as we shall neuer vnderstand one word of the things that God speaketh to vs, except he inlighten vs by his holy spirit:1. Cor. 2.13. for the sensuall 50 man vnderstandeth not the heauenly thinges. Those then are too high for vs. But whereof cō ­meth that fault and vice but of our owne blind­nesse? Yet notwithstanding, Gods trueth, as in respect of it selfe and in it owne nature, is easie & open ynough: and therefore let vs not charge it with darksomnesse. Againe, what is to be done, if we would haue God to make vs profite in his word? Let vs be lowely and of small reputation: for it is not in vaine, that he hath promised to 60 teache the lowely.Psal. 25.9. Then let vs not trust to our own wit, let vs not come with ouerweening and loftinesse, as though wee thought our selues of sufficient capacitie to iudge of the thinges that shall bee said vnto vs: but let vs rather beseeche God to open our eyes and to reach vs his hand, and let vs confesse that we haue not the aptnesse to profite in his schoole, further foorth than he giueth it vs. If wee bee at that point: let vs not doubt but that Gods word will be easie to vs, and wee shall vnderstand what he intendeth to say. Hereby we see what wretchednes hath bin in y^e world, whereby the cōmon people, and welneere all other men haue bene plucked backe from reading the holy scriptures. For it hath bene an opinion, that it belonged to none but Monkes & Priestes: yea & in the end there was such beast­linesse, as it seemed that diuinitie ought to bee locked vp in chestes or caskets. But yet for all that, this record hath indured, and must indure to the worldes ende, namely that God hath spo­ken with a loude voyce, & not hidden or shrunke himselfe aside into some litle odde nooke. Ther­fore it was too shamefull a thanklesnesse, that men haue so left Gods woord as it were in a wil­dernesse. And wee ought to marke this text so much the more, where it is saide, that God spake not to some Doctor onely, but to all the people in common, yea euen to the verie simplest sort of them. In respect whereof we haue cause to mag­nifie the goodnesse of our God, in restoring the benefite vnto vs, whereof wee see the most part of the world bereft, for their churlishnesse and retchlesnesse sake, so that now adays Gods word soundeth among vs, and we may reade it, and be partakers of it both openly and secretly, and the treasures thereof are set foorth to vs, so as wee may inioy them: and that is an inestimable be­nefite, which wee ought to magnifie. Againe let vs be diligent in giuing eare to our God, and let no man alledge excuses to shift himselfe from him. For seeing that God speaketh to all y^e com­panie of the faithfull, euen to as many as are baptized in the name of our Lorde Iesus Christ: let euery man on his owne behalfe and in his degree, indeuour to profite thereby, and let all of vs in common take God for our schoolemaister, and bee readie to hearken to him whensoeuer it pleaseth him to speake vnto vs, which thing he doth daily. Thus much concerning the first point, where it is said that God spake to the whole multitude.

Now let vs come to the second point, that is to wit, That he added not any thing: and that is to the end that we should be the willinger to heare what is contained in the Lawe. It is true that all that euer is set downe in writing by Moses, be­longeth to the Lawe. Likewise the thinges that the Prophets haue left vnto vs, and finally that which is added in the Gospell, containe all one substance. And though the Byble be very great yet notwithstanding GOD hath made it all to ame at one certaine marke, to the intent wee should not goe wandering at rouers, nor bee dri­uen to make too much seeking whither wee should goe. For why? All is referred to ten ver­ses, as I haue said alreadie. Let vs recken vppon our fingers, and wee shall haue Gods commaun­dements, we shall haue a summe of the thinges which we ought to beare in minde, that we may be good schollers to Godward. Seeing there is such briefenesse, must in not needes be that men [Page 249] are too froward, if they refuse such teaching, and can finde no leasure to profite in Gods worde? Now then, let vs forbeare all such trifling replies as this, Oh sir, the holy scripture is a deepe sea, it is a bottomlesse pit. If a man would enter into it, how should he get out againe? Let vs alledge no such thinges.1. Pet. 1.12. It is true y^t in the scripture God sheweth such secrets, as euen y^e Angels doe reue­rēce. It is true y^t we can haue but a small tast of thē so long as we be in this world.1. Cor. 13.12 It is enough y^t 10 we know in part (as sayth Saint Paul) & darkely, and y^t we see y^e thinges now as it were through a glasse, which we cannot see as yet face to face. All this is very true. But yet for all y^t, God hath so abased and applyed himselfe to our slendernesse: that the thinges are become easie vnto vs, or at leastwise wee conceiue so much of them, as is auailable to our saluation. If we meet with things that are doubtfull: let vs haue this modestie with vs, that wee rush not too farre forewarde, till 20 wee haue first asked counsell at Gods mouth, knowing that wee bee yet farre of from our per­fection. Yet notwithstanding, wee may al­wayes glorie, that according to the abilitie that is giuen vs, our Lord will not leaue vs in doubt and ignorāce, without giuing of vs such certein­tie, as we may walke safely on our way, so as we shall knowe that his calling of vs to him is not in vaine, and that wee bee not let loose to runne at rouers: but that wee haue a certeine marke 30 set vp for vs to runne at, whereunto if wee hold on our way, wee ought not to mistrust that we shall misse, forasmuch as wee haue so good di­rection. Therefore let vs beare in minde, that our Lorde speaketh not here according to his owne nature.

For if he should speake in his owne language, should it bee vnderstood of mortall creatures? Alas no. But how is it that hee hath spoken to vs in the holy scripture? As nurces doe to their 40 little babes.1. Cor. 3.1.2 Saint Paul sayth that hee did as a nurce doth with her little children, when [...]ee preached the Gospel. And in speaking of him­selfe, no doubt but hee sheweth the goodnesse of God, who ruled him after that sort by his ho­ly spirite. And looke what was in Paul: the same doe wee finde lykewise in Moses, and in all the prophets. Then let vs marke, that God made himselfe nurcelyke, who talketh not to her little babe as shee woulde doe to a man,50 but hath a respect of the childes capacitie. So then, GOD did as it were stoope, because wee should not haue vnderstood what hee sayd, vnlesse he had lowlyed himselfe vnto vs. That is the cause why that in the holy scripture, hee shewes himselfe the rather lyke a nucre, to the intent to conceale his high and infinite maie­stie, whereunto wee could not atteine, no nor once come neere it. Seeing that GOD hath yeelded himselfe so courteously vnto vs:60 there hangeth the greeuouser condemnation ouer our heades, if wee indeuer not to profite in the doctrine, which is (as yee would say) chawed to vs aforehand, to the intent that we should doe no more but swallowe it downe and digest it. Furthermore let vs marke well, y^t where as Moses sayth, that God added not any thing to these ten sentences: it is to the end that this breefenesse should stirre vs vp, and incourage vs, know­ing that Gods intent is not to make vs to wan­der as in a thing that hath neither brim, nor bottome: but to set vs downe these onely ten sentences. True it is that he expoundeth these ten sentences by Moses, and consequently by all the prophets: and in the ende wee haue had a finall exposition of them,Heb. 1.1.2. made by our Lorde Iesus Christ, as it is giuen vs nowadayes in the Gospell. But what for that? Yet haue wee still this one marke to aime at, that there are but tenne sentences. Sith it is so, must it not needes bee that men are too frowarde, when they dispise such grace of GOD, and cannot finde in their heartes to come to him when he intreateth them so gently? Yes. So then this is the effect of that which wee haue to remem­ber here concerning the easinesse which Moses sheweth to bee in Gods word.

And by the way let vs marke also, that hee intended to cut off all occasiion of quareling, to the ende wee shoulde learne to bee con­tented with the simplicitie of the lawe: that is to say, that wee should not fall to controlling of GOD, by adding of collups and mor­sells of our owne to his worde. For when hee spake: hee spake once for all. And hee will haue vs to holde our selues to that which hee hath spoken, as we shall see here­after, where he forbiddeth vs straitly to swarue to the right hand or to the left,Deut. 5.32. or to adde any thing at all to the doctrine thereof. And in deede, seeing that GOD himselfe hath not added aught vnto it: what are wee, that wee shoulde presume to take vppon vs aboue him? Thinke wee that when GOD gaue his Lawe, hee had lost his remembe­rance, and wist not what was for our profite? Can a man bethinke himselfe of any thing that is vnknowen to God?

Againe moreouer, when as our Lorde hath applyed himselfe so familiarly vnto vs: thinke wee hee meant to teach vs by halues, and to leaue vs in the middest of our way? No. Then let vs remember that seeing God ad­ded not any thing after hee had once spoken those ten wordes: it becommeth vs to yeelde our selues wholy to the simple doctrine that is conteined in his Lawe, without interlacing of any thing of our owne, assuring our selues that our perfect wisedome is to obey our God. Had this bin wel obserued: we should not be so great­ly cumbered nowadayes in correcting y^e cor­ruptions y^t reigne in the world. For wherof came the corruptiō of Gods religion & seruice, that is is to be seene in the Popedome? The Papistes vaunt they serue God, when they vse their ky­rieleysons, their holy, holy, holy, their ceremo­nies & other petie trash. And why? Because they tooke vppon them to adde to Gods word, so as they thought it not enough to serue God after his owne deuising: vnlesse men also did forge what they listed in their owne brayne. Therfore all y^t euer is termed by the name of Gods seruice [Page 250] in poperie, is but toyes of mens inuention. And not onely so: but also the saying of the prophet is fulfilled in them,Esa. 29.13. Ier. 11.13. namely that they haue despi­sed Gods commaundementes, and in the meane while giuen themselues to their own inuentions. The worlde sees what mischiefe hath insued through this diuelish malapeartnesse, that men durst disguise Gods word w^t their owne dreames and dotages. So much the more therefore doth it stand vs in hand to marke this text where it is 10 sayd, that after GOD had once spoken, hee added not any thing to that which he had sayd. And in deede, (as I sayd afore) it is an horrible blasphemie, when men take vpon them to finde some better thing than is conteyned in Gods lawe. It is all one as if they would reproue him as a lyer, or say he was misaduised, or that he had forgotten what hee should haue commaunded. But can men finde any better way? No. Then let vs learne to submit our selues in such wise vnto 20 God, as wee may alwayes beare in minde, that when God had once spoken, hee made a finall ende and conclusion, as if hee should haue sayd▪ Holde yee there, these are my boundes and listes: whosoeuer goes any further, hee shal breake his necke: so as there will bee nothing but falling, if wee keepe not the right way which God hath made and hedged in after that fashi­on. And although God speake not presently after a visible maner as hee did then: yet ought 30 we to bethink vs oftentimes of this lesson which is conteined in his lawe. In deede God spake not twice: but hee spake once for all, as they say. Wee on our part ought to heare it often, according to this saying of the threescore and second psalme,Psal. 62.12. the Lord hath spoken once, and I haue heard him: but my hearing of it was not for once and away, I haue heard it twice. Here­by wee bee warned, that it is not enough for vs to bestowe one dayes hearing vpon the thinges 40 which our Lord hath willed to be set forth in his name: but wee must minde them continually. Then let euery of vs occupy himselfe in them morning and euening all the time of his lyfe,Psal. 1.2. and let vs not cease to recorde well the thinges which our Lord hath told and declared vnto vs. For though wee should apply our selues to them all the dayes of our lyfe: hardely shoulde we at­teine to the one halfe of our iourney. It is true (as I sayd afore) that our Lord will instruct vs 50 so far forth as shall be expedient for our salua­tion: but yet for all, wee shall alwayes finde our selues to haue neede to profit more and more in Gods worde. Therefore let vs bee diligent, and let vs not think our labor lost when we take y^t way, and apply our whole stody dayly there­unto, so as we neuer leaue searching and seeking out of the thinges which our Lord teacheth vs. Thus yee see how wee must put this sentence in practise, where it is sayd, that our Lorde ad­ded 60 not any thing more.

Now let vs come to the third poynt, which is: that hee spake from the middest of fyre, Clowdes, and whirlewinde. In deede this hath bin expounded already heretofore: Howbeit forasmuch as it is repeated by Moses: let vs marke that it is not superfluous. And in deede, it cannot bee tolde vs too often, that Gods worde ought to carry a maiestie towardes vs, to make all our wittes to stoope and to submit themselues to it. And why? First wee see there is such pride in men, as they cannot bowe their neckes. It is true that they will not say that they intend to resist God or to bid him battell: but whatsoeuer they say, are they plyable and meeke as they ought to bee? No: they come farre shorte of it. Againe, there is a blockishnesse in vs, so as wee dote vppon these worldly thinges. Wee cannot rayse vp our wittes to apply them to the hearing of God. Wee cannot attaine to that spirituall wisedome, because our wittes are occupyed afore hand a­boute the affaires and cares of the world, and we neede nothing to holde vs here beneath. Ther­fore it is greatly for our benefite, that our Lord shoulde touch vs to the quicke, to the intent we may yeelde such reuerence to his worde, as it may not dye, partely through our stubbornnes and partely through our blockishnesse: that is to say because we be partly so dull, grosse, and earthly, and partely so forepossessed with vani­ties, that we mount not vpwarde, but are helde downe heere in these corruptible thinges. And therefore not without cause did God speake from the middest of fire, clowdes, and whirle­winde, when hee went aboute to set forth his Lawe. For it was expedient that the people shoulde bee touched with some feare, so as they might say, it is not for vs to daly with our God. Seeing he appeareth to vs with so greate and terrible maiestie: what should wee doe but trem­ble vnder him, and yeelde him such subiection as hee may rule vs as sheepe, and wee all of vs bowe downe our neckes and holde downe our heades, suffering him to wealde vs at his will, and giuing our selues in such wise vnto him, as wee may bee abashed when hee speaketh, and haue none other desire, but onely to serue and honor him, and to submit our selues wholy to his guiding? Lo here the cause why God did so magnify his lawe at the setting forth thereof. He could wel haue spoken without the casting forth of flames of fyre, without making the hill to smoke, and without hauing any thicke or darke clowdes about him: but it was his will to adde all these miracles, to the intent that the peo­ple shoulde bee afrayde. And therefore let vs marke, that hee intended to bring the pro­phet Esayes saying to passe:Esa. [...] namely, that his spirit shoulde not rest vppon vs, excepte wee tremble at the presence of his worde. For the thing wherein he will try our obedientnesse to­wardes him, is if wee doe loue him so well, that as soone as hee speaketh, wee receiue his word without gainesaying, so as wee thinke it good and agree thereunto, saying amen, not onely with our mouthes but also with our heartes, and seruing him quietly all our lyfe long. For Gods requiring of the seruice whereby hee will bee honored at our handes, is to shewe the obe­dience which wee owe vnto his worde. How­beit, forasmuch as wee bee so hard and heauy that we rather dragge backe, and cannot abide [Page 251] to bowe downe our neckes to beare his yoke: we haue neede to be helped by all the meanes that are mentioned here. And therefore let vs marke that these flames of fire appeared not for that time onely, to serue no moe but them that sawe it▪ but also to the intent that the Lawe of GOD should beare record stil at this day, of how great authoritie it ought to bee, and to the intent the remembrance therof should be renued vnto vs, that by calling to minde what happened at that 10 time, wee may bee humbled vnder the maiestie of our God, and that whensoeuer wee goe about to aduaunce our selues, or to bee tempted with presumption and pride, the burning fire that made the people agast at that time, & the thick­nesse and darkenesse of the cloude, and the sight of the smoking mountaine, may come before our eyes and serue to holde vs in such awe, as all loftinesse my be beaten downe in vs, and we bee so wakened in good earnest, as we may come & 20 yeeld ourselues to our God to deale with vs as he list, and to leade vs whither he will, so as wee may follow him whithersoeuer we bee called by his mouth. Thus ye see whereto we must referre the things that are spoken here concerning the smoking of the mount, the flaming of the fire, and the thicknesse of the cloude.

Besides this, let vs marke further that Gods appearing in whirlewindes, and thicke cloudes after that sort, serueth to represse mens foolishe 30 curiositie. True it is (as I haue saide alreadie) that God speaketh to the intent to bee vnder­stoode, and therefore vseth no doubtful wordes▪ nor goeth about the bushe (as they say): but hath vttered his will so plainely, as wee cannot but be throughly instructed, vnlesse we ourselues bee to blame for that wee will not hearken to him. But yet for all this, we must not bee too curious and inquisitiue in seeking whatsoeuer seemeth good to our selues, as we see men com­monly 40 bee, who are inclined to such a desire of glorie, that their eares are euer itching, to heare and knowe this and that. But behold, here our Lord saith the contrarie: would ye faine knowe? Behold, here is a cloude to stoppe yee: see what a darkenesse is here. So then let vs learne that if we wilbe good scholers to Godward, wee must not giue our owne desires the head, to searche the thinges that ought to bee hidden from vs: but content our selues to knowe what GOD 50 telleth vs, and tary vntill the day of full discoue­rie for y^e knowing of the rest which we cannot yet comprehend. To be short, let vs be ignorant in the thinges that God voutsafeth not to shew vn­to vs. For this ignorance of not coueting to knowe more than our Lord giueth vs leaue to knowe, excelleth all the wisedome of the world.

Nowe let vs come to that which Moses ad­deth. Hee sayth, that the lawe was written in two tables of stone, and deliuered vnto him. Whereas 60 hee speaketh of the two tables: [...]eut. 4.13. wee must call to remēberance what hath bin treated of here­tofore: namely that God could well haue writ­ten all his lawe in one stone: but it was his will to write it in two that the destinction might the better leade vs to the vnderstāding of the things conteined in the law. For wee see that our Lord doth as it were chawe the thinges to vs which are set downe there, to the intent wee shoulde not alledge y^t he speaketh to high for vs. Because there are two principall poyntes of our lyfe: our Lord hath deuided his lawe into two tables, of purpose to make vs to know how wee shoulde behaue our selues towardes him, and also how wee ought to liue with our neighbors. Is a man desirous to rule his life aright in all perfection? First hee must giue himselfe to the seruing of God, so as hee be sure what thinges God requi­reth and alloweth: and secondly he must liue so vprightly and euenly with his neighbors, as he may shewe by his doinges that hee is the ve­ry childe of God. The first poynt then is, to know how God wil be honored at our handes: and the second is to yeelde our neighbors their dewes, and to keepe this indifferencie of nature, of doing nothing to another,Matt. 7.12. which wee would not haue done to our selues. So then, in the one table God hath shewed how he himselfe will bee serued, accordingly as I haue tolde you already y^t he did set himselfe alone there, to the intent y^t men should not inuent newe Gods: declaring therewithall that he will not be resembled by a­ny images or puppets: but that forasmuch as he is a spirit,Iohn 4.24. he wil haue vs to serue him spiritually, and not to deuise one thing or other on our own heades, but to yeelde him spirituall seruice: & more ouer that he will haue his name sancti­fied, by our exercising of our selues in his worde, & specially by forbearing [our owne wits,Esa. 58.13.] & by renouncing our owne imaginations & affectiōs, so as we rest from our owne doings, to suffer our selues to be gouerned of God. These are the thinges conteined in the first table. As touching the second, we haue seene how he commanded vs there, to honor our father & our mother, and how he forbad vs murder, whoredome, theft, e­uil speach, & all maner of wicked lusting or co­ueting. That is the cause why God diuided his Lawe into two tables.

Now then, wil we lead our lyfe aright? Let vs alwayes haue regard, first to honor our God, & afterward to liue vprightly and indifferēly w^t our neighbors. For there are some y^t forbeare to doe harme to their neighbors, but in y^e meane while they make no reckoning of God: but they thinke they shall go quite & cleare, so no man cōplayne of thē in the world. And I pray you what matter is it though we steale not frō men, if we rob God of his honor? Is it not a heynouser crime to rob God of his honor, than to rob a man, or to cut his purse, or to rifle his cofer? Yes. Then let vs not think we haue all done, whē men cannot in­dite vs nor complayne of vs. For y^e case standeth vpon yelding vnto God y^t which he demandeth, y^e which also is dewe vnto him. For we be bound to honor him all our lyfe long. Therefore it stā ­deth vs so much the more in hand, to apply our minds to y^e keeping of y^e first table of the lawe, so as we lead not a philosophical lyfe lyke y^e heathē, onely to behaue our selues honestly amōg men: but specially y^t we haue Gods honor in estimatiō & make that the first poynt which wee begin at. [Page 252] Lykewise there are some others which wil needs cary a countenance of deuotion towardes God, and of great zeale to serue and honor him: and yet when they come to bee conuersant among men, they pill, they poull, they quarell, and they be ful of crueltie, enuy, and malice. But let vs marke that God hath not separated the two ta­bles of his lawe. In deede he hath put a differēce betwixt them: but he hath not deliuered to some men the first table, and to othersome the second 10 to keepe. Hee hath sayd, this is my lawe: and looke what I haue ioyned together, must not be put asunder. True it is that ye must be put in re­membraunce of the loue that yee owe to your neighbors, that ye may goe through with it: But yet notwithstanding, when ye haue discharged your selues of that poynt, yee must frame your selues to the other also. Lykewise when yee shall haue shewed great deuotion in the worshipping and seruing of me: ye must not bee carelesse to 20 liue iustly and vprightly with your neighbors. Also there are many that bee desirous to serue God: but after what sorte? Euen as the papistes doe: after their owne fancie. But our Lordes wil was to bridle vs in his giuing forth of the first ta­ble, to the end we should learne to serue him as he commaundeth vs, and not lyke well of any thing but that which he alloweth for good. Thus ye see whereto this saying is referred, that God wrate the lawe in two tables. 30

And his wil was to write it in two tables of stone, purposely to the intent it should continue: For it was not giuen for any little time, neither is it transitorie. True it is that the ceremonies had an end.2. Cor. 3.11. Gal. 3.19. He 7.18.19. and 9.8.10. Ephe. 2.15. Col. 2.14.17 And in that respect the lawe is called temporall: namely because the order that had bin stablished among the people of olde time, to continue till the comming of our Lorde Iesus Christ, was then abolished, and thinges were made perfect, so as wee be no more vnder the 40 shadowes & figures which serued for that time. Neuerthelesse the substance and trueth of the lawe serued not for that one age onely,Matt. 5.18. but is a thing that shall indure for euer, and neuer faile. Wherfore let vs learne, that Gods setting forth of his wil at the going of his people out of Egypt, and his speaking to them vppon mount Sinay was after such a sorte, as he prouided and tooke order therewithal, that his doctrine should stand in force for euermore. And for that cause did he 50 set downe his lawe in two tables of stone, and not write it in barckes of trees as the maner of wryting was in those dayes, or (as we might say nowadayes) in paper or parchment: but his will was to ingraue it in stone as an euerlasting mo­nument, to confirme vs the better in the thinges that he had sayd. For he was not satisfied with the speaking of it for that onely day: but by in­grauing it in stone, his intent was that wee all our life long, should giue attentiue eare to heare 60 what he tolde vs. Yet notwithstanding, surely Gods ingrauing of his lawe in stone after that sorte, would serue to small purpose, vnlesse it were also ingrauen in our hearts.2. Cor. 3.3. What is to be done then? Let vs assure our selues that the do­ctrine which God setteth downe vnto vs, is be­hoofefull and necessarie for vs, and yet it should stand vs in no stead, vnlesse hee added a second grace, which is, y^t the thing which he hath vttred be forthwith printed in our heartes and bowels. Then lyke as God wrate his lawe at that time in two tables of stone with his finger, that is to say with his power: so now he must be fain to write it with his holy spirit in our heartes, which are sto­ny and hard as the prophet sheweth, where he prayeth God to giue vs heartes of fleshe, [...] that may be soft, lythe, and plyable to receiue what­soeuer he shall say. Nowe then seeing that God hath shewed vs visibly, y^t it belongeth to him to write his Lawe, that it may be well knowen: let vs beseech him to vouchsafe to write it in vs now adayes by the power of his holy spirit, to the end wee may holde it fast, as the diuell may neuer wype it out of our rememberances, doe what he can.

And herewithall Moses concludeth, that the Lawe was deliuered vnto him to bee the preser­uer and keeper therof, and to bee the minister and dealer forth of it to the people, so as euerie man might acknowledge him for a Prophet. For otherwise he could not haue executed his office, nor haue builded Gods Church, except mē had knowen that that charge had bin committed vn­to him. Likewise now adayes, if we were not per­swaded that it is Gods will, y^t his Gospell should be preached by the mouthes of men, and that there should be Shepheardes in his Church to beare abrode his worde: who would vouchsafe to come togither? Neither I, nor any other crea­ture is of abilitie to traine men to come to re­ceiue the thinges that are to be vttered by my mouth. When I speake here in the name of God, and men giue eare to the doctrine, to sub­mit themselues to it and to doe him homage: it is more than all the lawes and proclamations of kings and Emperors can doe. Is the mortal man the doer thereof? No. But when we once knowe it to be Gods will, that this order shoulde bee in his Church, and that it should bee kept vnuio­lably: namely that there should bee sheepheards to beare abroad his worde and to expounde the same, which should be as messengers to bring tidings of the forgiuenesse of sinnes in the name of our Lord Iesus Christ, and to rebuke, reproue, comfort, and exhort: when we (I say) doe vn­derstand it to be Gods wil, that there should be such gouernment in his Church: then are wee a­shamed to withstand him y^t hath created and fa­shioned vs. So then, ye see now why Moses sayd in this text, that God deliuered him his lawe for himselfe. Trueth it is that God gaue it for all the people in generall, as I sayd afore. Why then is Moses now the possessor of it? It should seeme that God meant to bereaue all his peo­ple thereof, and that none should bee priuiled­ged but Moses, so as the lawe should be restrai­ned vnto him, and the residewe be as it were shut out from it. But it is not so. For although the Lawe was giuen for all the people: yet was Mo­ses made the protector of it. And looke what God hath spoken of him: we must extend it yet further, accordingly as we heare that the pro­phets [Page 253] were put in the same commission,Deut. 31. [...]er. 1.5.7. & [...].2. to bee as it were disposers or dealers foorth of the trea­sure of saluation, and of Gods couenant, so as their office was to shewe Gods will from time to time, and to bring vs worde of it in his name. And the generall rule which Saint Paul giueth vs, [...]. Cor. 4.1. is that men must esteem vs as Gods ministers & as dealers forth of the secretes which he sen­deth to the world. Now whereas Saint Paul sayth wee bee dealers forth of Gods secretes: he 10 sheweth vs thereby, that it is not enough for vs to haue the holy scripture, and to reade it eue­ry man at home in his house: but it is required that it should bee preached vnto vs, that wee should haue this order of being taught by the mouthes of men, and that there should bee shepheardes to serue Gods turne, to the ende y^t by giuing care vnto them, wee might profite more and more in the doctrine of saluation. And for the same cause doth Saint Paule say in ano­ther 20 place,2. Tim. 3.15. that the Church is the piller of trueth, and as it were the ground and stan­dard of the trueth. The Papistes alledge this textfull doltishly, to clayme priuiledge to them­selues to deuise newe articles of fayth, and to lode men with lawes at their owne pleasure. But Saint Paul meant the cleane contrarie: For hee saith that the Church is the piller or ground of Gods truth, because that seeing God hath vtte­red his trueth to men by his Lawe, and by the 30 Prophetes and Apostles: his will is that the same ministerie should indure continualy, name­ly that there should bee men ordeined and ap­pointed to the office of expounding his worde, and of building vp his Church. Then let vs vnderstand, that after that maner the Church is the meane of vpholding Gods trueth sounde and vnappayred. For when God rayseth vppe men indued with his spirite, to confirme vs in the faith, and to inlighten vs, and to shewe 40 vs the right way: by that meane Gods trueth continueth in the worlde, so as it is not quen­ched nor vtterly done away. Let vs mark then that Moseses meaning here, is not to make him selfe the onely possessor or owner of Gods lawe, and to shake off the people and to shutte them out of the gate: but to vtter his minde plainely to this effect: my friendes, in deede the Lawe is common to vs all, all of vs are Gods children, I chalendge no more to my selfe in that behalfe than to you but yet will I dischardge my selfe of the commission that God hath giuen mee, which is that I should serue you for a faithfull expoun­der of the Lawe, and bee as a keeper thereof, that yee might not thrust it vnder foote, nor for­get it for euer, but alwayes bee put in minde of it by mee. Sith it is so: let all ministers of Gods worde looke that they bee readie prepared to serue the ignoraunt: and let all men consider howe it is not for vs onely to reade the holy scripture, but wee must also be diligent to profit therein, and humbly come to y^e hearing of those whom he hath appointed to be his ministers, to giue vs the exposition & vnderstanding therof. Thus ye see whereto this text is to be referred.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet­ter, and to drawe vs dayly to such repentance, as our whole desire may be to serue him and to please him, without seeking any whit of our own will. And that forasmuch as we be so greatly gi­uen to worldly thinges, it may please him to drawe vs from them, and therewithall to graunt that wee may submit our lyfe to his will, and frame it to his righteousnesse, and that for the bringing thereof to passe, his worde may so o­uerrule vs, as wee may bee gouerned by it, and all our whole lyfe be framed thereafter, vntill that being quite rid of all our fleshly affections, wee be clothed againe with his heauenly glory, at such time as wee shall haue no more neede, neither of writing nor of preaching. That it may please him to graunt this grace, not onely to vs but also to all people and nations of the earth. &c.

On Wednesday the xvij. of Iuly. 1555. The xliij Sermon which is the fourteenth vpon the fifth Chapter.

WEe bee of opinion, that where as God causeth his worde to be preached vnto vs by y^e meanes of men, if he spake to vs in his owne maiestie, or sent some Angell to appeare vnto vs, wee would bee the better touched, and all the world 10 would bee conuerted by and by, and euery man obey without gaine saying or rebelling: but wee knowe not what is for our owne benefite and be­hoofe. For if wee looke vppon our owne frailtie: it is not possible that God should make vs feele his power, but it shoulde be to our vtter vndoo­ing and destruction. Now therefore when men are desirous that God should come downe from heauen, or manifest himselfe by some visible to­ken: they know not what they bee, nor how 20 frayle their state is. For did they wel consider it, they would bee agast at Gods infinite glorie, knowing well that they were not able to abide it. Besides this, let vs assure our selues that God tendereth our welfare and saluation, in shewing vs his will by the mouth of men, when hee ordeyneth and appoynteth them to be mi­nisters of his worde, to bring vs such message as hee knoweth to bee for our benefite. Neuer­thelesse, it was his pleasure to auowe it by open 30 proofe to mens faces, that it is not good for them to heare his voyce thunder from heauen. And that is the cause why hee thought good to giue forth his lawe, not simply by Moses, but by comming downe in his owne person, as I haue declared already, and as I tolde you yesterday that the lightninges and whirlewindes, and the flaming of the fire, and all that is written in the ninteenth and twentith chapters of Exodus,Exod. 19.18.19. & 20.18 was done euery whit of it to the end that the people 40 of Israell should learne to yeede reuerence to Gods word. And this lesson belongeth to vs also. For Gods intēt was that the remembrance of those thinges shoulde indure for euer, and that they should be put in vre continually. So then, we see here that God hath vttered his glo­rious maiestie once for all, to teach vs to receiue his worde with all reuerence and lowlynesse.

But yet furthermore hee intended lykewise y^t the people should bee driuen of themselues to 50 say, It is not good that God should speake to vs againe. Onely let vs haue a man to bring vs the doctrine which it shall please him to send vs. And this rule serueth to condemne vs, if wee followe not this people which stepped forth to say so. And if any man alledge, that the thinges which were spoken at that time cannot binde vs: The answere is easie, namely that if God should doe the lyke at this day, that is to wit, if hee should speake y^e thinges with his owne mouth, which we heare at the 60 mouthes of men: it were impossible for vs to a­bide his glory, wee should bee vtterly vndone. And therefore let vs learne that this is re­hearsed vnto vs, to the ende that in the person of the people of Israell, wee might vnderstand that God applyeth himselfe to our [...]lendernesse and infirmitie, and that in voutsafing to send vs his worde, to bee preached vnto vs by men lyke our selues, whome hee maketh his messengers: hee hath respect to our benefite and commodi­tie: and therefore it proceedeth of a foolish and inordinate lust in vs, to desire that hee shoulde appeare to vs from heauen, or that hee shoulde worke any visible miracle: for wee cannot com­prehend his glory and maiestie.

Furthermore although the proper nature of the lawe bee to fray folke: yet notwithstanding, the same may also bee verifyed of the Gospell. For wee must take it for a generall rule, that as soone as wee perceiue Gods presence, we must needes bee abashed. Wee see how the very Angels doe hide their eyes,Esa. [...].2. because Gods glory is too great for them, and they be driuen to con­fesse that they bee too feeble, as creatures. And what will become of vs then? For wee be infe­rior to the Angels, and besides that, wee holde not still the vncorruptnesse of our nature. Wee be not as wee were created: that is to say, we be not earthly men as our father Adam was, but wee bee vtterly corrupted, so as there is nothing but sinne in vs: and therefore God is faine to be as an enemie to vs, and wee bee faine to shunne his throne, as offenders shunne the seate of the Iudge to the vttermost of their power. To bee short, we be but wretched wormes and caryons. Nowe then, looke how soone God commeth neere vs, wee must needes be dismaied, yea and vtterly stryken downe. And therefore (as I haue touched already) it is to our benefite that God sheweth himselfe after that fashion: that is to wit, by the meanes of men, so as hee appoyn­teth men to shewe vs his will as well as if hee spake himselfe, and hee will haue vs to receiue his word with as great reuerence, as if we heard him thundering from heauen. But yet it will bee good for vs to vnderstand more at large, the thing that I haue touched in one worde: name­ly that the Lawe frayeth vs far more in compa­rison than the Gospel, as is declared also more at length elsewhere. And why is that? Because that in the Lawe God requireth that which is due to him at mens handes. But now let vs see if wee be able to discharge our selues of it. No: but contrariwise wee bee lyke wretched detters, which haue not one dodkin nor dod­kins woorth.

Now then wee be vtterly vndone. For what­soeuer come of it, God dischargeth vs not, but sheweth vs that wee deserue to bee cursed and damned at his hand. And for the same cause, after he hath shewed how the lyfe of man ought to bee ruled: he addeth this curse thundering downe vpon them: That they be all accursed which performe not all the thinges that are con­teined there. [...] As if hee should say: All men must bee faine to yeelde themselues guiltie in this be­halfe, and from the greatest to the least they must all knowe that they be in my daunger, and that I may sinke thē downe to the bottom of hel. [Page 255] I doe already pronounce this sentence, & there is no man able to reply against it. Behold then ye are all lost and condemned: This is the lan­guage of the Lawe, and the speach that God vseth there: and now must not all men needes quake at it? Yes. So then it is not sayd for nought that the lawe frayeth vs, and that we must needs bee forlorne, so long as God listeth to demaund his due at our handes with rigor. But the case standeth not so with the Gospell.Eze. 11.19. & 2. Cor. 3.3 For there God 10 beareth with vs, and not onely forgiueth vs our sinnes, but also wryteth his lawe in our heartes. And moreouer although wee serue him but by halues: yet doth hee pardon vs our defaultes, and as it were winke at them. And lyke as a fa­ther will not presse his childe too straitly: so doth God vse a fatherly gentlenesse towardes vs in the Gospell, to the intent wee should not bee afraid to come vnto him. In respect where­of the Apostle in the Epistle to the Hebrewes,He. 12.18.20 20 sayth that wee bee not come to this smoking mountaine, wee be not come to mount Sinay to bee astonished at the sight of burning fyre, and at the sight of the lightnings and of all the other thinges that were done there to abash the peo­ple: but that wee heare a gratious and pleasaunt melody, wherein we be accompanyed with the Angels of heauen, with the soules of the holy patriarkes and other fathers that liued vnder the hope of lyfe, notwithstanding that they had 30 as then but darke shadowes of it, and so GOD coupleth vs with those that waited in olde time for the comming of our Lord Iesus Christ. Seing it is so: we must not recoyle backe, but goe still on foreward with a chearefull courage to heare our God, because he speaketh to vs so kindely, and with so fatherly speach, as doth not scarre away his children, but rather (as ye would say) allure them. This difference then is to be mar­ked well, that it may make the Gospell amiable 40 to vs in comparison of the Lawe.

But yet for all this we must come backe a­gaine to the generall principle: which is, that it is much better for vs that Gods word should be preached vnto vs by the mouthes of men, than y^t God himself shold thunder it down from heauen. And why? For let vs but here the naturall thun­der, and by and by we be astonished, and yet is nothing expressed there, God doth but (as yee would say) braye with a confused noyse. What 50 would come of it then if hee should speake to vs, & shew vs his glory? We feele such a weakenesse in all our senses that we cannot so much as looke vpon the sunne which is a corruptible creature: and how then can we beholde gods maiestie, if it shewe it selfe to vs playnely and in full perfe­ction? And therefore it is sayd that no man li­uing can see God, and not dye and bee vtterly consumed. Trueth it is that God shewed him­selfe to Moses, and that, not as he did to the pro­phets,60 not in dreame nor in vision: but with a spe­ciall priuiledge, and (as it is sayd in Exodus) face to face as a man speaketh to his friend, [...]xo. 33.11. and with so great familiaritie, that he was after a sort ex­empted from the companie of men, that hee might become the more familiar with God. But yet for all that, the trueth is so that GOD shewed himself vnto him but in portion & mea­sure. For had he shewed himselfe in his infinite being: what grace of the holy ghost soeuer Mo­ses had receiued, hee must needes haue bin vt­terly ouerwhelmed. In deede once in his lyfe God shewed him his glory more fully than euer he did: but yet for all that, he sawe but as it were the backe parte of him. In the which similitude is expressed vnto vs, that when wee see but the backe of a man, wee see not the chiefe part of him, (for the chiefe sight of a man is in his face:) so although Moses had speciall familiaritie with God, insomuch that in y^t souereigne sight which was shewed him in the mountaine, he was sepa­rated from the state of this mortall and transi­tory lyfe, and was as an Angell of paradise: yet notwithstanding he sawe God but in part, as if wee should see a man but on the back. Therfore let vs be contented when God vseth the lyke or­der with vs: (that is to wit, that his worde bee preached vnto vs by men:) and let vs receiue it as if wee sawe his maiestie face to face. And why? For it is good for vs that shepheardes are ordeined to bee ministers of his worde, because we shoulde be vtterly confounded by the glory of God, if it were manifested to vs to the full.

And to the ende that no man shoulde haue cause to complayne, as though Gods doctrine were not sufficiently ratifyed, but y^t it were to be doubted whether a man might holde him to it or no: therefore did hee shewe himselfe in the setting forth of his lawe. And wee haue record of it heere, in that the people say, It is the Lorde. This day hath hee made vs to see his glorie, and his greatnesse: and wee haue seene that it is euen hee that hath spoken vnto vs: hee hath not put any other person in his place, but we haue heard his voyce with our owne eares. This was done but once for all. Howbeit let vs take the thinges that are reported here, to bee as a record that Moses spake not on his owne head, nor deuised the do­ctrine of his owne brayne, which we receiue of him: but that hee was a faithfull stewarde to Godwarde, who aduoweth him so to bee, and not onely ratifyed his doctrine with miracles, but also declared in his owne person, howe it was hee himselfe that was the author of the do­ctrine that Moses taught. And forasmuch as it was good reason that the Gospell should bee authorised as well as the Lawe: wee haue had recorde likewise from heauen, that the same is not a doctrine of man, but that it proceedeth of God.1. Pet. 1.17.18. And this is the thing which Saint Peter toucheth in his second Epistle, saying that hee & his fellowes had heard the voyce from heauē, whereby the father proclaymed his sonne the chiefe maister and teacher of all his Church, saying, this is my welbeloued sonne, heare yee him.

Seeing then that this voyce hath thunde­red from heauen: God hath shewed that wee must not take the Gospel as a doctrine bred here belowe, but we must alwayes haue the sayd ma­iestie before our eyes. Lykewise noweadayes if we will bee Gods true disciples, wee must [Page 256] at our resorting to sermons, remember what Moses rehearseth, namely that the lawe was giuen forth in such sort, as God was the spea­ker thereof. Againe in the second place we must adde the testimonie that I am about to alledge, so as the foresayd saying of God may euer ring in our eares, whereby he proclaymeth our Lord Iesus Christ to be the onely partie whom he will haue men to heare. Loe here the perfect seale whereby Gods worde hath full and perfect au­thoritie 10 among vs as it deserueth, notwithstan­ding that it be brought vnto vs by mortall men.

Furthermore to the intent that men may not thinke that Iesus Christ is not to bee heard, but onely in his owne person: hee sayth, hee that heareth you,Luke 10.16. heareth me, and hee that refuseth or despiseth you, despiseth mee, and him that sent me. In deede the Pope and his champi­ons lyke a sort of traytors to God, vsurpe that saying to mainteine their owne tyrannie: but 20 it belongeth as much to them as to the diuell of hell. And why? for first they should bring vs the pure doctrine of our Lord Iesus Christ. For the sonne of God hath not resigned his office to men to be spoyled thereof, hee will not haue vs gouerned after the lyking of men: but hee him­selfe will alwayes haue the preheminence and soueraigntie ouer vs that was giuen vnto him. Now then, whereas hee sayth that in hearke­ning to those whome hee sendeth, wee hear­ken 30 to him: his meaning is, that if wee obey the doctrine of his Gospell, without despising of it when it is preached to vs by men: it is all one as if hee himselfe spake to vs, and wee must not in this case rest vppon the outward appearance. And that is it that Saint Paul meaneth in saying, that although wee be brittle vessels, [...]. Cor. 4.7. yea and as broken vessels of no valewe nor worthinesse: yet the inestimable treasure that is committed vnto vs, is not y^e worse or of lesse estimation & valewe 40 therefore. True it is y^t we cannot purchase the word of God such reuerence as we faine would. And why? For we haue not any thing in vs (I meane of our own) wherby it may be sayd y^t God shoulde bee exalted: but yet must wee approue our obedience in this behalfe, namely that wee deliuer God his worde with such boldenesse, courage, and power as if hee himselfe spake in vs. And herewithall let all loftinesse be cor­rected in this case, and let euery man receiue 50 the doctrine of the Gospell in simplicitie, and without disputing or scanning why we be bound to submit our selues to mortall men. For inas­much as it were a despising of Gods sonne,Luke 10.16 Matt. 17. [...]. yea and of the heauenly father himselfe who ordei­ned him to bee the chiefe teacher, if wee should not heare those whome hee sendeth as his mes­sengers: it standeth vs in hand to yeelde in y^t behalfe.Luke 9.35. So then let vs learne to bowe downe our neckes and to beare the yoke of Gods sonne 60 by receiuing y^e doctrine of y^e Gospel with all hu­militie, though it bee preached vnto vs by men.

And as I sayd afore, let vs thinke well vpon the ratification that was giuen thereof, which ought to bee enough to make vs to vnderstand, that the lawe was brought from God himselfe, and that the Gospell also was warranted and ratified from heauen, when God pronounced with his owne mouth that he would haue vs to hearken to his sonne. That is the effect of the thinges which wee haue to remember vppon this text. And therefore let vs followe the ex­ample of those which are spoken of here, and let vs not couet that God should come down frō heauen to feede our humors: but let it suffice vs y^t he voutsafeth to cōmunicate his word vnto vs.

But it should seeme at the first sight, that heere were some contrarietie. For first the peo­ple say, This day haue wee seene how God speaketh with men, and that they continue aliue still: and af­terwarde they say againe: wee dye if God speake to vs. For by all lykelyhoode, if wee haue once found by experience y^t God speaketh to vs with­out destroying of vs: it ought to imbolden vs. And why? For seeing wee remaine aliue still af­ter wee haue heard the voyce of God once: why should wee not doe so still after twise or thrice, as well as after once? And here the people say, Wee haue heard the voyce of God: but if hee speake to vs againe, wee dye for it, wee bee vndone, wee bee forlorne. It seemeth that they trust not to Gods goodnesse, but rather that they be vn­thankefull, in that they acknowledge not the benefite which God did for them in letting thē continue in their strength. But wee must marke how the people shew here, that they wil not try God any further, and that it is enough for them to haue had that one experience, that the lawe was not a thing inuented by man, but that God was the author thereof. Therefore it must be taken as if they had sayd thus: This day haue we seene that God hath spokē to men, and they remaine still aliue: that is enough for vs: we in­tend not to abuse Gods patience in this case: he hath spared vs to day, but wee must not looke y^t he should doe so euer: he hath giuen vs a tryall for this once, & that was because of y^e lewdnesse & hardnesse of our heartes. For were we worthie to haue him appeare to vs in his glory? No: but he knew y^t we would neuer be fully tamed & sub­dued to his obediēce, except he had come in his visible glorie, & made vs so afraide as we had bin at our wits end. Therfore if he had not won vs so by force, he knew wel that we would haue bin al­ways as wild beasts. But seing it hath pleased him to pardon the fault that we haue cōmitted, & to beare with vs this time: we wil not fal to it againe: for y^t were ouermuch: it were a skorning of his patience. So then, this one recorde sufficeth vs, both for our owne liues and for the liues of our children, & so forth for euer to the worlds end, y^t they which come after vs may knowe y^t it is not for vs to draw God out of heauen any more, as though he ought to be but our mate. Thus yee see how these two sayings agree very wel.

Now hereupon we haue to note, y^t although Gods word be of force to bring vs to naught▪ yet he vseth such mercy towards vs, that wheras it should cōsume vs, it giueth vs life. And whē I say y^t Gods word can bring vs to nought: I meane not y^e word alonely as Moses discribeth it here: but also that if our Lord list to make vs feele the [Page 257] power of his word, it would vtterly vndo vs, not­withstanding that it be vttered by men. Neuer­thelesse wee see how our Lord quickeneth vs by his word, specially now adayes by the preaching of his Gospell.Iohn 5.24.25. For that which is spoken in the fifth of Saint Iohn, is dayly accomplished: name­ly that as many as heare the voyce of the Sonne of man, are restored to life. For naturally we bee straungers to God, and banished from his king­dome, and so by that meanes wee bee as it were 10 in our graues. But here our Lord Iesus Christ of­fereth vs the remission of our sinnes, and God his father adopteth vs for his children: and so doeth he shewe vs the light of saluation, and we bee quickened againe by meanes of the Gospel. And therefore wee haue good cause to glori­fie our GOD in that he maketh his woorde to serue to deliuer vs from death and to restore vs to life, notwithstanding that it bee of power to consume vs, at leastwise if he turned it not to the 20 contrarie vse.

But by the way let vs marke well, that if our Lorde haue at one time giuen vs more than we deserue: wee must not therefore take leaue to tempt him, and to subdue him still to our lustes, as wee see the Papistes doe nowe adayes, who excuse themselues of their not comming to the Gospell, bicause they see no myracles wrought in our time. No surely. But whereto serue the my­racles that our Lorde Iesus Christ wrought, and 30 which he committed to his Apostles to doe like­wise? Shoulde those serue to no purpose at this day? Ye see then y^t God vttered an excellent po­wer at the first comming vp of y^e Gospel:Ioel. 3.16. heauen & earth were shaken at that time: there was no part of the world wherin God printed not some marke of his Maiestie, to the intent that y^e Gos­pell should bee authorized.Luke, 2.9.10 11. The Angels came downe at the birth of our Lorde Iesus Christ to beare witnesse of him:Matt. 27.45 51. the Sunne was darkened 40 at his death: the vaile of the temple was rent a­sunder to shew that the sanctuarie was opened, and that there was more free accesse to God thā euer there had bin:Matt. 18.26. the sea was calmed: the di­uels themselues did homage to y^e glorie of God which was vttered at that time:Luke 4.41. and to be short, GOD shewed both from aboue and beneath, that the Gospel came from him, (as I haue tolde you already,) as well by the healing of diseases, as by al the other myracles y^t were wrought. And 50 this serued not for y^t time onely, but the remem­brance thereof continueth vnto this day, and it behoueth vs to receiue that record to seale vp our faith withall, to the end wee may not doubt, but that our Lord maketh his Gospel of as great force by them at this day, as he did at the same time that they were shewed. Yet notwithstāding wee see howe the faithlesse doe still alledge, that if they sawe myracles, it woulde conuert them. But it is certaine that if they saw neuer so many 60 myracles, yet would they continue in their stub­bornnesse, & take occasion of greater rancor a­gainst God. What is to bee doone then? Let vs learne to bee contented, as I said afore. If God haue giuen vs more than he owed vs, let vs re­ceiue it with thanksgiuing, & learne not to pro­uoke him to wrath, nor to tēpt his patience. That is the thing which we haue to remember in this text, where the people saith, let not y^e Lord speak to vs any more, for it suffiseth vs that wee haue heard his voyce once already, and that yet not­withstanding, he hath let vs liue still.

And to the end that the thinges which I haue declared heretofore may bee the certainer: let vs beare in minde how it is said here, Was there euer man that heard the voyce of the liuing God, and continued still aliue? Here it is shewed vs that the people of Israel spake not in their name onely: but as it were for all mankinde in common. They say not onely, who are wee, but what is all flesh? And in deede, (as I saide at the first,) it must needes bee that men are besotted, when they cannot humble themselues. For they neede no more but to looke to their owne state and to say, what are wee? There is nothing neither in our bodyes nor in our soules, but all maner of frailtie, (I mean not, as we may be considered in our nature as we were first created:Rom. 8.7.) But now be­ing fallen as wee bee,Eph. 2.3. what are wee but as water that glydeth away, & as a smoke that vanisheth away? Nay, which wors is, we be enemies to god, and he must needes be against vs, bicause he fin­deth nothing in vs but sin and frowardnesse. And therefore when wee bee tickled with our fonde lusts, so as we would faine that God should work myracles, and that we might heare Angels from heauen: let vs repaire to that which is tolde vs here, and say, What is all flesh? Let vs (say I) en­ter into consideration to see what wee bee: and our owne vnabilitie will teach vs sufficiently, to praise God for not making vs to feele his pre­sence to consume vs and confounde vs: but to make vs feele it in such wise as it may drawe vs to him with amiable gentlenesse, by hearing mē like our selues, and our owne brethren speaking as it were in his person.

And whereas the people of Israel say, What people is it that euer heard the voyce of the living God, and continueth still aliue, as wee haue done: it is to shewe that this deede of his should not bee drawen into a common example, [so as others shoulde looke to haue him doe the like.] And therefore let vs not say, why doeth not GOD speake to vs now adayes after a visible maner, as he did vpon Mount Sinay? It pleased him so to doe: but it is not for vs to lode him with any law, or to binde him to do still as he hath done once heretofore. Therfore (as I said erst) let vs not a­buse Gods grace, neither let vs fall to disputing with him, to say, seeing that God did so at other times, why should he not do y^e like now adayes? For when men auaunce themselues after that fashion, it is a diuelish presumption. Wherefore let vs yeelde God so much honour, as to giue him leaue to manifest himselfe to vs as he him­selfe listeth, and as he knoweth to be expedient, and let vs not bind him to any necessitie, vnder colour that he hath vouchsafed to shewe some speciall fauour at some time before. Let not vs threape vpon him to doe the like againe, but let vs be contented with his single wil, for it becom­meth vs to be subiect therevnto.

[Page 258]In the ende it is sayde, Goe thou to God, and heare what hee will say to thee, and bring vs woorde thereof, and wee will heare it and doe it. Heare we see first, that the people desireth Moses to bee their Spokesman, and to bring them woorde what he receyueth at Gods hand. Nowe this is written for vs, that all men shoulde submit themselues to the order that GOD hath set in his Church. For (as I haue sayde afore) his will is to speake to vs by the mouthes of men.10 That is the cause why hee woulde there should bee Ministers.Matt. 28.19. It was not deuised by men: but our Lorde Iesus Christ hath tolde vs that hee will haue that kinde of gouernment in his Churche.Luke. 10.16. Nowe then, that there shoulde bee shepheardes in the Churche, to preache god­ly doctrine, which it behooueth vs to receiue for our owne saluation: it is an inuiolable ordi­naunce, and such a one as proceedeth from GOD. Sith it is so: let no man striue against it,20 but let vs beare it patiently, and when GOD raiseth vp men to serue him, in bringing vs the message of saluation: let vs not grudge that e­uerie of vs hath not the same preheminence: for it is his will that his bodye (that is to saye his Church) shoulde bee gouerned after that fashion. Ye see then that the thing which wee haue to gather vppon this text, is, that seeing God hath ordayned Ministers of his woorde, we must hearken to them quietly, and not beare 30 any spyte or malice in our heartes, though all of vs bee not teachers, nor put in that office by GOD: for wee must yeelde our selues to his will as I haue told you before. Let that serue for one point.

But by the waye, let vs marke also with what condition wee must haue shepheardes. For this text teacheth vs to discerne betweene y^e decey­uers y^t abuse Gods name falsly, by taking vppon them y^e title of prelates without cause or reason:40 & the true Prophets, the good seruants of God, & the Ministers of the Gospell. The Pope & all his rable will surely say that men ought to hear­ken vnto them, and to receiue their doctrine w^t ­out gainsaying. And why so? Bicause it is Gods will y^t there should be prelats in the Church, and that men should heare them and obey them. All this is true. But yet for al that, hath he set vp the title of Prelacie without discretion? No, but he hath also declared therewithall, that he himselfe 50 will continue chiefe stil, so as we must obey him, and not be in bondage vnto men. Seeing it is so, we must consider what maner of Prelates & tea­chers God sendeth vs. And that is, (according to the contentes of this text) y^t they must hearken what God sayes vnto them, & afterward report the same faithfully to the people. Therfore they that are desirous to be heard in Gods name, and will haue their doctrine receiued reuerently: must first hearken vnto God, so as they take not 60 vpon them to adde any thing to his woorde, but yeeld themselues teachable vnto him. And whē they haue learned at his hand: let them deale forth the things to others, which they haue re­ceiued. For no man shall euer bee a good Mini­ster of Gods word, vnlesse he bee a scholer first, so as he take not vpon him as a Maister ouer o­ther men, to tell them what he listeth. And a mā must not be ouerwise in this case: for God reser­ueth to himselfe the office of appointing what things he will haue vs to know. It is not said here simply, Hearken what the Lord will say to thee, and then come and bring vs word: but it is said, Hearken vnto all y^t the Lord shall say vnto thee, so as there [...]ee not one point nor one article o­mitted. By meanes whereof Moses is restrained of all libertie here, and not permitted to report any thing, but that which God cōmandeth him, as we haue seene alreadie in other places.Deut. [...]And what are nowe these rascals, that dare auaunce themselues aboue Moses? We shall see in the end of this booke,Deut. [...] that there was neuer any Prophet raised vp with such grace. And in deed, although we see there was a wonderfull spirit in Esay, & in all the rest of the Prophets: yet is Moses prefer­red before them all. Whereas it is said, be mind­full of the Lawe that was giuen you in Horeb: Malachie which spake last of all the Prophetes,Mal. 44. doth notwithstanding referre all to Moses, as if he had bin the first teacher, & as though the law were the fountaine from whence wee ought to draw all things. Now seeing that Moses being so greatly preferred, & hauing so excellent prehe­minence giuen him of God, might not for all y^t, take vpon him to speake aught of his own head, but was bound to deale forth the things faithful­ly to the people, as he had heard them of God: is it not too diuelish a pride now adayes, that lewd lozels should aduaunce themselues so farre as to say, y^t it is in their power to lay lawes vpon mens consciences, and to binde them vnder paine of deadly sinne? Is it not too barbarous a tyrannie? Therfore to the end we fall not into the two ex­treme vices: let vs hold the meane way that is shewed vs heere: which is, that sith it is Gods will to haue his Churche gouerned by the out­ward preaching of his word: euerie of vs must submit himselfe thereto, and be diligent in hea­ring of Sermons, and hold this as a holy & reue­rent order: to wit, y^t we should be taught by the mouth of men. And yet in the meane while, men must not haue authoritie to bring vs what they list,1. Cor. [...] but they must be faithfull dealers foorth of Gods word, so as we may euer be able to protest, that our faith is grounded vppon Gods will, and that we depend not vpon the wisedome of men, but that our Lord holdeth vs so in obedience to­wards him, as we may say y^t wee heare him from heauen, though he vse the meane and trauell of men in the doing thereof.

Now let vs kneele down in y^e presence of our good God, with acknowledgement of our faults, praying him to make vs so to feele them, as wee maye learne to mislike more and more of our selues for them. And for as much as the verie re­medie to rid vs from al our diseases and corrup­tions, is to heare his holye woorde: it maye please him so to open our eares, as wee maye receyue it with all reuerence and humilitie, and so print it in our heartes, as wee may make it auayle to the vse for which hee ordeyned it, namely to quicken vs and to drawe vs to salua­tion, [Page 259] that wee may desire it with all out heartes, and apply our indeuour thereunto more and more. And therefore let vs all saye, Almightie God heauenly father, &c.

On Thursday the xviij. of Iuly. 1555. The xliiij. Sermon which is the fifteenth and last vpon the fifth Chapter.

ACcording to that which was de­clared yesterday, God in this text sheweth that he graunteth the peoples request, and giueth them the choise of that which shoulde bee best for them. And hereby wee see, that he meant to make the peo­ple to feele his goodnes, of purpose to win them the better. True it is that he might iustly subdue vs to him by authoritie, and he could doe it: but 40 hee had much leuer to deale with vs by fatherly gentlenesse. That then is the cause why he she­wed himself agreeable to the people. Therefore let vs marke well, that God hath such regard of our weldoing and welfare, as if the choise were in our owne hands, we could not wish better thā he doeth. It seemeth not so at all times: but yet is it so in deede. Furthermore he addeth y^t he graun­ted not the peoples desire in any other respect, than for that he himselfe liked of it. For now and 50 then God graunteth men their requestes, how­beit, it is for their importunatnesse sake, and the thing turneth to their condemnation. As for ex­ample, when the people were desirous to eate flesh, it is true that they had their fill of it: but they paide right deare for their shot, for they spited God by their wilfull desiring of the thing that was withheld from them. [...]. 11.33. Neuerthelesse it is true that God did fully satisfie the murmurers, so as they had wherewith to fill their bellies: but it 60 had bin much better for them to haue starued for hunger. But it is not so in this request where­of Moses speaketh here: for GOD sayeth ex­pressely, That they meant rightly. As if he should saye, keepe that course still, and yee shall see howe I will pleasure you. Yee haue desired that yee myght haue a man to speake to you in my name, and I am contented with it. Nowe then it ought to perswade you the more, to receiue the doctrine that shall bee preached vnto you from mee, on my behalfe, for as much as I haue done it at your desire and choyse. But yet yee must not thinke that I meant to please you with­out reason or cause why. For I assure you, all thinges shall goe well with you, if yee keepe on this course of profiting in my woorde, so as whensoeuer Moses shall come vnto you of my sending, you giue reuerent eare to the thinges that hee shall tell you for your welfare. And so let vs marke well, that when Gods woorde is preached vnto vs by men, they doe it not vpon their owne head, but bicause GOD hath gi­uen vs here the doctrine that is for our benefite. And this ought to settle vs the better, that wee bee not mooued with any fond affection, to chaunge as our manner is, to delyght al­wayes too much in Nouelties. Let vs vnder­stande that the thing whereunto wee must holde our selues, is that wee must giue [...]are to the preaching of Gods woorde, all the time of our lyfe. And why? For it is not onely his will that wee should doe so: but also he sheweth vs that it is for our behoofe.

Besides this, GOD wakeneth the peo­ple here, to the ende they should thinke better vppon the keeping of the commaundements of his Lawe, than they had doone. For the peo­ple had saide, we wil do it. And sayth God on his side, who will giue them the heart to doe it, and who will giue them such disposition of minde? And by those wordes he doth vs to wit, that it was an easie matter for them to promise, [Page 260] as men commonly make great protestations with full mouth, but whē it commeth to the per­formance they shewe well that their promising was at alauenture. God therefore to make the people perceiue how hard a matter it is to keepe the lawe, sayeth here, I would fayne it were so. For the Hebrew woord which he vseth where he sayth, who wil giue thē the heart, importeth as much as when wee say, be it so: I would faine it were so. True it is that here God speaketh after 10 the maner of men: for he needeth no more but wish things done, all things are in his hand. And therefore it might be replyed, Lord it belongeth to thee, and askest thou who shall giue them the heart? To whom belonges that to doe? Man of himselfe will neuer incline to good, but he must bee driuen to it by some other meanes, and that can no creature doe, but it is thy spirit that must doe it. Now then seeke not thou who shall giue them the heart, but let the power of thy spirit 20 vtter it selfe, and then shall they doe it. Likewise we shall see howe God will say,Deut. 30.6. I will giue you a heart to feare mee. If it were in vs, why shoulde he say so? But he saieth that it belongeth to him to doe it, like as he addeth by the Prophet, I will giue them a heart to obey mee.Ie. 32.39. & Ezec. 11.19. and 36.27. As much shall wee see hereafter, where he saieth, I will cause them to keepe my commandements. God then chalengeth to himselfe the instructing of men, and the gouerning of them by his holy Ghost,30 to the intent they should be subiect vnto him, & submit themselues to his righteousnesse. And why then doth he pretend to wish it in this text? It is bicause he speaketh after the maner of men, as he doeth in many other places. And (as I said afore) it is to the ende that when there is any mention made of walking in obedience to God­ward, wee should vnderstand that it cannot bee done without hardnesse, and that our wits should be wakened to apply our selues earnestly to that 40 studie. Therefore whereas men promise vnad­uisedly, that they will worke wonders in obeying God and in keeping his Lawe: let vs vnderstand that we must examine our owne abilitie, and then we shall finde that there is nothing but all maner of weakenesse in vs. So farre off are wee from being able to perfourme all that is com­maunded vs▪ that wee knowe not at which ende to begin.Phil. 2.13. Nay, wee haue not the skil to conceiue one good thought, vntil God haue reformed vs,50 drawen vs to him, giuen vs the minde, and ther­unto added abilitie to put our desires in executi­on. Thus ye see what is ment by this saying, And who shal giue thē the heart? or I would it were so.

Hereby wee be warned to take heede, that we presume not vpon our owne strength, to bee too bolde. For when we beare our selues in hand that wee can doe all things, it is the cause of our ruin. And God doeth iustly laugh such ouerwee­ning to scorne. But let vs learne to feele that we 60 can do nothing: and that although we be bound to fulfill all that euer God commaundeth vs: yet it followeth not therefore that wee bee able to doe it, but rather that we be vtterly vnable. Nei­ther is it so small and common a matter to loue God with all our heart, with all our minde, and with all our power, as if wee needed no more but to say, yea, I will goe about it out of hand: but it is a thing that passeth all that is in man. When we once know that the law containeth too high a righteousnesse for vs to attaine vnto, and that wee on our part are so weake as is pitie to see: then will we learne to sigh before God, and con­sider well that wee bee bound to doe whatsoeuer he appointeth, but yet wee will craue power at his hande, that it may please him to helpe vs with his holy spirit, and not onely supplye our frailtie, but also be the beginner and perfourmer of all thinges in vs, so as he make vs willing, and confirme vs in that willingnesse, and with that constancie match also power to accomplish our desires.

And by the way God sheweth here, that his sending of his worde vnto vs, is to the intent to be ioyned vnto vs, and that wee also should bee vnited vnto him: so as he requireth nothing but obedience, that we might be his children, and he shewe himselfe to bee our father. And so Gods intent in causing his word to bee preached vnto vs, is to gather vs as it were vnder his winges, that wee may bee defended and saued, yea veri­ly so wee come vnto him quietly, and suffer our selues to bee ruled by his woord, and bee subiect thereunto. But it is true (as I said afore) that it is not in our owne power to doe this, but God must giue vs that grace, and he giueth it not to all mē. Neuerthelesse it is not for vs to bee inquisitiue of Gods secrete purpose in that behalfe, why he re­formeth the one sort by his holy spirit, and let­teth the other sort goe on still in their corrupti­on, without bringing of them backe. Wee must not enter into that maze: but it must suffice vs that God listeth to make men vnexcusable, in saying, I would faine it were so. As if he should say, that after we haue once beene taught by his word, wee haue no more excuse: God is not to blame if wee be not saued. Why so? For we shall perceiue that to walke as he hath commaunded vs, is the way to attaine to all goodnesse. And therefore let vs lay the blame of all our miseries [vpon our selues:] and if God afflict vs and pu­nish vs with aduersitie, let vs vnderstande that wee haue no cause to grudge or complayne of him, for wee be faultie, bicause wee haue not fol­lowed his lawe. That is the thing in effect, which wee haue to marke vpon this text. Yet notwith­standing, it is true that wee must haue recourse to his aide, knowing that wee of our selues are too weake to performe his lawe, in so much that we be neuer able to come at it, no nor any thing neere it. But yet if we liue not as becommeth vs, we must alwayes yeelde our selues guiltie, know­ing that the fault remaineth in our selues, so as if God doe beate vs with his rod, we can not say it is vndeserued on our part. For why? Seeing we haue Gods word, wee haue matter of record that he is desirous to bee at one with vs, and to doe the duetie of a father, and to maintaine vs in all prosperitie, if wee burie not his grace, ne withhold the thing that is due on our part. Yee see then that men are iustly conuicted and con­demned for refusing Gods grace, and for shut­ting [Page 261] the doore against him, in that they profited not in his worde when they were taught it. And so it is a very profitable warning for vs, when we see in this texte howe God wisheth that wee shoulde doe the thinges that hee commaundeth vs, to the intent it might go well with vs. Wher­by wee see that if wee receiue the doctrine with humilitie, and desire to obey it, the ende there­of cannot bee but happie, so as wee shall bee sure of our saluation. Howbeit wee must al­wayes 10 come backe to this point, that wee pray to God to giue vs heartes: (for it belongeth to him to doe that): and yet if wee doe amisse, wee must learn to condemne our selues, that he may acquite vs.

On the otherside let vs reioyce inasmuch as we see howe hee procureth our saluation, and in­tendeth the furtherance thereof, as oft as his worde is preached vnto vs. And let vs remember howe it is saide in Salomons prouerbs,Prou. 8.31. That it 20 is the delight and pleasure of Gods wisedome to dwell among men. See heere howe God a­uoweth, that his sending of his worde vnto vs, is to teach vs the full perfection of wisedome, as if hee shoulde sende his owne wisedome from heauen. Yea, and to what ende? Wisedome is brought in their saying thus, All my delight is to dwell among men. And that is as much as if God shoulde open his heart and say, Beholde, my teaching of men by my worde, is of purpose 30 to binde my selfe to them with a holy band. And if they on their side bee not stubborne, they shall perceiue that I wil alwayes be among them with out departing from them at any time. This ought to inflame vs greatly with a reuerence to Gods worde, so as we may seeke to profite in it, and neuer suffer our selues to bee turned from it, forasmuch as it bringeth inestimable benefite vnto vs, namely that our Lorde vniteth himselfe vnto vs thereby.40

Nowe it followeth in Moseses texte, that God commaundeth the people to goe euerie man to his tent, and Moses to tarie there still: and then he addeth, I will shewe vnto thee all the commaunde­ments, statutes, and ordinances which thou must teach to all the people. Heere God sheweth againe, that hee ceaseth not to continue his teaching of the people, though he vse the foredeclared meanes, that is to wit, though hee make Moses as it were the vtterer of his will, and the bearer of his mes­sage.50 This is to bee marked well: for it serueth to make vs knowe, that God intendeth to holde vs alwayes to himselfe, and will not haue our faith grounded vpon men, nor to depend vpon them: And that is a very requisite thing. Truely as for them that followe their owne good intentes, or say they holde the thinges that haue beene de­termined by the Church, or by the auncient fathers: they may many times be grossely decei­ued. And if a man tell them they doe but as it 60 were hang in the aire, and haue no certaintie in beeing so wedded vnto men: they bee wilfull in their owne opinions, as we see the Papistes are, whome the diuell hath so bewitched, that they content themselues with the resolutions made by men, and boldely despise the worde of God. Insomuch that if a man bring record from thēce, to reproue their superstitions: they bee at a full point, for they bee so doted that they regarde not to haue God against them. Men then may well for a time haue this ouerlustinesse of run­ning boldly whither soeuer their foolish imagi­nation carieth them, & they may harden them­selues against God: but when it commeth to the verie push, they be so dismaied as they wote not where to become. And therefore let vs note that wee shall neuer haue any sure and longla­sting stay, vnlesse our faith be grounded vppon Gods worde, and that wee bee able to say, that looke whatsoeuer wee haue wee holde it of him, and that it is the verie trueth, so as wee wander not in our owne imagination, nor take the do­ctrine of men for our stay. And wheras we heare God say in this text, I will tell thee the things which thou must teach: Let vs marke that wee likewise must rest wholly vppon him and vpon his infal­lible truth, y^t our faith may not be wauering and doubtfull. And the thing which wee haue to seeke when we come to sermons, is to haue this point well warranted and sealed in our consci­ences, namely that we haue Gods word wherein lyeth our life.

And herewithall let vs marke also, that God ment to holde the preachers of his word in such awe, as they shoulde not presume to put forth a­ny thing of their owne,1. Cor. 4.2. but be contented to bee faithfull setters forth of the things that he com­maundeth, so as they may alwayes protest, that they haue serued god in executing his com­maundement, and in deliuering it foorth from hand to hand. This is a thing which wee haue to marke, we (I say) whom God hath appointed his ministers to preach his worde, and to whom hee hath committed the office of teaching▪ namely that we adde not aught of our owne deuising, but deliuer the thing simply which we knowe to bee proceeded from God.

And to the end that folke should knowe y^t God ment not to teach them by halues: he reherseth the thing again which we haue seene heretofore namely his statutes, ordinances, commandements and Ceremonies. As if he should say there wanteth not any thing in his doctrine, neither ought the peo­ple to couet any thing more. This hath bene de­clared more at large alreadie. Notwithstanding, whensoeuer God vseth such diuersitie of wordes to vs, wheras he might say in one word the Lawe: let vs marke, that it serueth to restraine men the better from fond curiositie of adding any thing to his law, as the thing which wee see we bee too much giuen vnto by nature, forasmuch as our flesh prouoketh vs continually to inuent, I know not what new thing. And y^t is the cause why in po­pery euery mā hath aduētured to cast to his col­lup, & to make so many lawes one vpon another. For why? They thought it not ynough to liue plainly according to gods word, but y^t it would be good to ad still some minglemangle. But contra­riwise God telleth vs that if we haue his law, we haue statuts, commandements, ordinances and rites ynow: as if he should say y^t mortal mē ought not to stand so much in their own conceits, as to [Page 262] goe about to be wiser than hee. For when they haue made neuer so large discourses, yet can they not amende any part [of his doings] nor ad any thing to them, but whatsoeuer they put too further of their owne, it shall bee not onely su­perfluous and vnprofitable: but also a marring to all the rest, as if a man shoulde mingle vineger with good wine.

And now God hauing spoken after that man­ner, addeth that they shoulde take good heede that 10 they kept the things which he commaunded them, with­out bowing to the right hand or to the left. Here our Lorde sheweth vs againe, that the honoring of his Lawe which he requireth at our hands, must not be an onely allowing of it with our mouthes, after which manner wee woulde faine discharge our selues thereof: but hee telleth vs that his gi­uing of it forth, is to holde vs in his subiection & seruice, and that to the same ende he will haue it preached still at this day. For thereby he in­tendeth 20 to trie whether he can weeld vs as quiet people that submit themselues to him. There­fore let vs marke, that our resorting vnto ser­mons must not be to commend the doctrine for good and holie: for God shalbe much beholden to vs for saying that his word is worthie to be re­ceiued: hee will not haue vs to be his iudges. It is true that we owe him that acknowledgement, so as when wee haue hearde his worde, euery of vs ought to confesse it to bee the pure trueth,30 and that there is none other rightnesse, righte­ousnes, nor wisedome than is contained there. But yet must we passe further therewithall, and yeeld our selues to the seruing of our God. That is one point which wee haue to gather vpon this text. Another point is that we must beware that we keepe it. Wherein God sheweth, that wee must applie all our strength earnestly in that behalfe. For men shall neuer followe God by sleeping. Although they inforce themselues neuer so 40 much, yet the infirmitie of their nature is such, as they can hardly keepe their feete. Therefore let vs not think that we can discharge our selues to Godwarde without taking of paine. For the thing is too hard considering what we be, name­ly slowe and sluggish to good thinges, yea euen though God haue already made vs willing, and do gouerne vs by his holy spirit. And if he let vs alone as we be of our selues, we shall not only be slowe, but also drawe cleane backe from his wil.50 If he call vs to him, we shall go from him: yea & wee shalbe so little able to couet any good at all: that wee shalbe inforced to doe euill. But let vs marke what I haue touched afore, namely that although our Lord haue giuen vs some good di­sposition of minde, and set vs in some good for­wardnesse: yet are we slothfull still, and when we should steppe one pace forth, whereas the same shold be done in lesse than a minute of an houre, we must haue a whole houre to do it in. Nay we 60 fall to kicking, or else by that time that we haue gone one pace, ofttimes we stumble, or retyre backe, or else take such foule falles as is piteous to see. Therefore it is not for nought that God saith here Take heede that yee doe them. As if hee should say, in deede my lawe is giuen you to the intent you shoulde put it in execution and obey it: but yet thinke not you that it is so easie a mat­ter to be done. What is to be done then? Pre­pare your selues to walke after my commaunde­ments, thinke vpon them, put to your indeuour, be diligent therein, take a tast & sauour of them, keepe good watch for feare of being turned a­way, and take very good heede to your selues. Thus we see in effect, that our Lorde exhorteth vs here to labor ernestly, when the case standeth vpon walking in obedience towardes him. And why? For the thinges that he requireth of vs are not so easie to be don. And besides that, we be so ill disposed therevnto, as is pitie to see: insomuch that if we be not spurred and driuen by force, we cannot goe forward. Therefore it standeth vs in hand to awake, and to take heede, and to stande continually vppon our garde, that wee may per­forme y^e things that our Lord hath commanded vs. Nowe afterward he addeth, that this must bee done without bowing to the right hand or to the left, so as men walke throughout in the way that he hath shew­ed them. [...] In deede this text shalbe expounded more at length in the twelfth chapter: but yet must we not passe it ouer without knowing what God ment by it. In forbidding vs to bowe to the right hand or to the left, he sheweth vs that hee will haue vs to harken to him in all things with­out exception. And this importeth two thinges: namely that wee must neither put any thing to his lawe, nor take any thing from it. As concer­ning putting to, it is as if we would go to the right hand: for they y^t ad to Gods law, do it vpon an i­maginatiō y^t the keeping of the things conteined there, is not al that they haue to do, & therfore y^t it is good to put somewhat more to it. Loe howe men would giue place to their owne fancies, so as if any thing come in their heades, they thinke that God forgate that, and that it were good to be done. And that was the very cause of the great number of ordinances, lawes, and ceremonies that are set vp in poperie. The Iewes had the like vice among them, according as they be bla­med for despising of Gods commandementes & statutes, [...] for their owne traditions sakes. Nowe then, let vs keepe vs from walking on the right hand, so as we should turne from the way which God hath shewed vs. And why? For the right hand is when we will needs bee too wise and too righ­teous, bearing our selues in hande that it is good for vs to do more than we be commaunded. But in so doing we be the diuels seruants, for God vt­terly refuseth all that euer we adde to his word: he will haue no such mingling.

And we decline or bowe to the left hand, when wee diminish Gods worde, that is to say, when wee bee contented to serue him by halues, and therewithall would haue him to giue vs leaue to follow our owne lusts. Some man peraduenture is not subiect to some vices: and well coulde hee find in his heart to discharge his duetie to God­ward in seruing him so farre forth: but forasmuch as he cannot ouermaister himself in some other vyces, hee woulde haue God to holde himselfe contented, & to enter into a bargaine with him, as if he should say, very well, if I faile in this be­halfe, [Page 263] I will recompence it in another. But let vs keepe our selues from walking on the left hande, that is to say, from taking any thing away from Gods worde. For as he hath forbidden to mur­ther: so hath hee also forbidden to steale and to commit adulterie: and therefore we must submit our selues to his commaundements in all points and all respectes without making of any reply thereto. For as wee must not in any wise adde ought to his Law: so is it not lawfull to take any 10 thing from it, but we must walke in all the wayes that he sheweth vs.

And whereas hee termeth it a way, it is to the ende to exhort vs to keepe vs in it, according as we shal see in the ende of this booke, where Mo­ses will say,Deut. 28.9. This is the way, walke therein. As if he should say, whosoeuer turneth away from the doctrine that I set before you, goeth astray, hee doth but runne gadding ouer the fields, and yet for all that hee commeth neuer the neerer his 20 wayes ende, but rather is still further and fur­ther from it. Therefore in this place, walke in the way is as much to say, as wander not ye wret­ches wilfully, goe not astray. Sith your God is your guide, you cannot goe amisse in following him. But if you followe your owne heade: in the ende God must bee faine to shewe you, that yee shalbe no better than stray beastes, and that yee haue not helde the right way. Know ye therefore that Gods doctrine is your way. If this saying 30 were well printed in our mindes, we shoulde be holde so in awe, as our itching appetites shoulde not be able to make vs runne astray as wee doe, but our life should bee restrained by it. For God sheweth vs dayly which is the way, & yet notwithstanding men dispute & make much questioning with What is to be done? & what is to be done? Verily as who should say it were not told vs, that God neuer openeth his mouth, but it is to shewe vs the right way. And seing he sheweth it vs, do 40 not we offer him wrong and iniurie if we followe it not? Do we not blame him as though hee had lost his time & trauel about vs? Now we see what this worde way importeth: that is to wit, that out of Gods doctrine there is nothing but error and deceit, and that men beguile themselues when they thinke they do wel, furtherforth than when they suffer themselues to be ruled by gods word, which sheweth vs the good and right way.

And he saith purposely, Al the wayes. For he in­tendeth 50 not to make such a parting of stakes in this behalfe, as men woulde that he should, so as they would faine reserue somewhat alwayes to themselues. Here God saith contrariwise, either you must obey me throughout in all pointes, or else I renounce you. So then, are wee desirous to make our life alowable to God? Wee must not be obedient vnto him in part, but we must loke that all our whole life be framed according to his cō ­mandements, so as we may say wee haue kept all 60 ways. But here it might be demāded, whether it be possible for vs to walk throughout in the way of the Lord. For on the contrarie part, seing that men do not the good which they faine would: it is much for vs if we shal haue indeuored to come to y^e good way, & to go towards the ende, though we be not come at it. S. Paul himself complaineth that he was not able to do as he would in the dis­charge of his duety towards god.Rom 7.15. Here is no spe­king of such perfection as is required by y^e Lawe: but we must only vnderstand that God will haue men to yeeld & giue ouer themselues vnto him, & inforce themselues to run thitherward though they attain not to the mark. Although then that we do as it were drag our legs after vs in our go­ing all our life long, and neuer come fully vnto God: yet must we keepe on to himward, and that not in part, but in all the things that are contei­ned in the lawe. Truth it is that we cannot so dis­charge our selues, as there may bee a full answe­rablenes betwixt Gods word and our liues: but if wee bee desirous to submit our selues vnto God, and to frame our selues thereafter, not in some one point but in all without exception, indeuou­ring the same to the vttermost of our power: it is as a keeping of all the wayes of God. For he bea­reth with vs, and taketh such willingnes in good worth, when he seeth vs go to it roundly, & that we be not dubble minded, nor desirous to reserue any peece of our owne willes or to take leaue to do them, but labour [and striue to the contrarie] as much as in vs lyeth, according to the grace that is giuen vs.

Nowe herevnto he addeth also, That they may prosper, and that is may goe well with them and with their children. Whereof hee sheweth, (as I haue touched alredie) that all the miseries and griefes which we indure in this world, are chastisements for our sinnes. And we cannot wite our vnhappi­nesse vpon any thing else than our owne faultes. True it is that euery man couets to liue at ease and in prosperitie: we neede no teaching to de­sire that: for our owne nature leadeth vs thervn­to. But in the meane while it shold seeme that we haue conspired our owne mischiefe. For y^e meane of prosperitie is to obey our God. And then will he blesse vs in such sort, as we shal feele the fruits of his grace and fauour in all respects. But what? We be loth to yeeld him his due obedience: and therefore must we also bee bereft of his blessing, and reiected as vnworthy to be of the number of his creatures. And so let vs marke, that here our Lorde ment to rebuke men, and to shewe them that they themselues are to be blamed for al the aduersities and miseries which they indure in this worlde, and that they must wyte the same vppon their sinnes. But yet moreouer hee ment therewith to drawe his owne to him, by setting the reward before them. As if he shoulde say, Go to, I deserue well to be serued at your hand with­out looking for any thing at my hande for it: for seeing you bee my creatures, is it not reason that you should be subiect to me? Ought not all your life to bee giuen vnto me? Yes: but yet intende not I that you shall serue mee for nought, I will forbeare mine owne right, which is that you shoulde bee bounde to doe whatsoeuer I com­maunde you, without looking for any thing: and I tell you that I am readie to blesse you, and to make you to prosper if you serue me. Our Lorde then in saying so, sheweth that his meaning is to winne his seruants to him by gentlenesse, & as it [Page 264] were to breake their harts, that they may be the willinger to serue him, seeing hee goeth not to worke with such rigour as he might, but forbea­reth his right, and rather playeth the father, telling vs that if wee behaue our selues like chil­dren towards him, he wilbe gratious and liberall towards vs, and although hee owe vs not any thing, yet will he not faile to rewarde vs for the seruice that we yeelde vnto him.

Hereby we bee warned that Gods intent is to 10 drawe vs vnto him, but yet must wee not inferre therevpon, that men can deserue any thing in seruing of God, as the Papistes doe, who when they heare such texts doe by and by fall to their merits, and beare themselues on hand that God is beholden to them therefore. But contrariwise Gods meaning is to shewe vs that he is readie to apply himselfe to vs after the manner of men, so as he seeketh nothing else but to induce vs to o­bey him. And that is not for any benefite to him 20 selfe: for what profite can hee receiue by vs, though wee shoulde performe his whole Lawe? Should that aduantage him any thing at al? No. Yee see then where at God ameth, and what we haue to marke vppon this sentence. Wherefore let vs learn, that if we haue obeyed our God, and he make vs to prosper: it is not for that hee ow­eth vs any thing, or for that wee haue deserued aught, and can boast that he recompenseth our deserts: but because it pleaseth him to vtter his 30 free goodnesse so farre forth vnto vs, as to terme that thing a wages, [hyre, or recompēce], which hee giueth vs of his owne onely free liberalitie, without being bounde any thing at all thervnto. Againe, when he chastiseth vs, and wee bee di­stressed with many miseries: let vs assure our selues that we reape the fruits of our own feede: and because we haue liued amisse, our Lord also must be faine to giue vs some signe of his wrath, to the ende that hee may bee knowen to be the 40 iudge of the worlde. But yet hath hee also a re­garde of our welfare, namely to mislike of our faults and to bee sorie for them, and to resort to him by true repentance. Thus yee see that God in shewing of himself angrie with vs ceaseth not to vtter his loue towards vs. For he indeuoreth to bring vs home to himselfe therby. He seeth that we be falne asleepe in our sinnes, and hee wake­neth vs, as one knowing it to be expedient for vs so to be. That is the thing which wee haue to 50 marke vpon this place.

Nowe in the end Moses speaketh of the land, and saith: That thou maist prosper in the lande which I will giue thee: and afterwarde he setteth downe this saying againe, That it may goe well with you in the land which yee must possesse. Nowe it seemeth heere at the first sight, that God promiseth none othere rewarde than in this earthly and transi­torie life. And if it had beene so, then had the hope of the children of Israel bene quite dashed.60 But wee must note that our Lorde vsed another maner of dealing towards that people, than hee doth towards vs, though they tende both to one end.Heb. 9.8.13.14.22. For the sacrifices that were ordeined by the lawe, serued not to drawe the people away from the saluation which we haue in Iesus Christ: but rather to leade them to it: so as Gods mind was to doe men to vnderstande, that they were con­demned, and that there was none other meane of reconciliation, but by the bloude of our Lorde Iesus Christ. But yet in the meane while men ceased not to kill brute beasts, and God said vn­to them, [...] your sinnes shal bee forgiuen you when you shall haue offered me a Calfe, a Lambe, or a Sheepe. It should seeme by this, that God ment to set the remission of sinnes in the sacrificing of brute beastes. But hee did not so. That was done to leade the people after that grosse manner to the redēption that was at the length purchased for vs by our Lord Iesus Christs owne person. In like case is it with the land of Chanaan. For first of all Gods will was to set foorth the euerlasting heritage of saluation to the children of Abra­ham, in saying to Abraham, [...] I am thy large re­ward. He promiseth not Abraham the lande as though he would haue him to stay himself there, but willed him to put his whole trust in him, and to raise vp himselfe aboue the worlde, & to looke for the heauenly life both for himselfe and for his ofspring. Howbeit forasmuch as our Lord Ie­sus Christ was not yet come, nor the veile of the temple was not as yet broken, I say it was meet [...] that the Land of Chanaan should be as a pledge of it, because it was fully behighted him for an inheritance. Then let vs marke well, that wher­as God saith, that thou maist prosper in the land ▪ his intent is not that his people shoulde set their mindes vpon this present life, but to guide them higher by that meane, namely to the hope of the immortalitie which hee had promised them. Neuerthelesse our Lorde promiseth his blessing in such sort to his people, as they shall feele it e­uen in this worlde and haue some tast of it here, in waiting for the discouerie of the full inioy­ment thereof, at such time as they shalbe taken out of the worlde. And euen at this day also wee must bethinke vs of this text of Saint Paul, that if we feare God, [...] we shall haue the promises both of the life present and of the life to come. For God will make vs to feele his goodnesse in this worlde, to the ende to drawe vs vp higher, and to teach vs so to receiue his benefites heere, as wee may looke to haue our fill of them when we be come to his kingdom, where we shal haue the whole fulnesse of them.

Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet­ter than we haue done, euen till they haue draw­en vs to true repentance, and that wee acknow­ledging our wretchednesse more and more, may learne to striue against all the affections of our flesh, and against all our wicked and frowarde lustes, and moreouer to withstande the cursed presumptuousnes that is in vs which also woulde haue vs to doe that which we our selues best like of, so as nothing may stay vs from following the pure and simple worde of our God, assuring our selues y^t it is the true & perfite rule whervnto we must submit our selues, and that we must not at­tempt to ad any thing to it, but simplie rest vpon that which is conteined there, and goe forwarde [Page 265] more and more therein, vntill that hauing fini­shed this earthly race, wee be come to the hea­uenly rest wherevnto hee calleth vs. And let vs pray him to reach vs his hande in the meane while, whensoeuer we seeke him and call vppon him in our neede. 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 Friday the nineteenth of Iuly. 1555. The xlv. Sermon, which is the first vpon the sixt Chapter.

WE haue sene oft hereto­fore howe 30 Moses spake to the peo­ple concer­ning y^e con­tents of the law: yea and euen yesterday we saw y^t hee made mētion therof:40 and here we see the like againe. And yet for all that, it is not a needelesse repetition, consi­dering howe soone men forget the thinges they haue learned of God, if they be not put in mind of them: and wee knowe that we neede not any thing to turne vs away from them. For we be so giuen to vanitie, that nothing is harder to vs, than to holde our selues in obedience vnto God. As soone as any toy takes vs in the heade, it ca­rieth vs away, and wee minde no more what 50 God had saide vnto vs. Againe forasmuch as he is very desirous to winne vs to him: he must bee faine to plucke vp y^e false opinions by the roote, wherewith we be ouergrowen aforehande. For when a grounde is bushie, it will aske much la­bour before it can be put to any vse: and euen so is it with vs. And that is the cause why Moses saieth againe, that these are the commaundements, statutes and ordinances which the Lorde committed to him, to giue them forth to the people, that they might 60 be kept. Nowe by these wordes hee giueth an incling, that Gods intent is to holde the people vnder his obedience. What meane yee wret­ched folke to goe astray after that fashion? I giue you my Lawe: and hauing that doctrine ye cannot goe amisse: it is the way of saluation, and therfore holde you to it. But yet for all this, men are fickle and fleeting to and fro: and God reigneth them with a strong bitte: like as when a horse is harde to bee ruled, hee is faine to bee raigned backe more than once, and if hee fling out and will not suffer himselfe to be hand­led, the ryder is faine to reine him streyt againe & againe. After the same manner doeth God deale with his people. And thereby hee sheweth that mans minde is full of stubborne­nesse, or else of lightnesse, so as hee cannot rest vppon Gods worde, wherein notwith­standing lyeth our whole saluation and wel­fare. Sith it is so: let vs marke that in the person of the people of Israel, wee bee war­ned heere, that when God setteth his worde before vs, wee must not onely minde it for one day, but wee must exercise vs in it all the dayes of our life, and wee must alwayes haue this say­ing before our eyes, these are the Statutes, these are the Ordinances, these are the Com­maundementes, so as it is not for vs to frame rules and Lawes wherewith to gouerne our life, forasmuch as that authoritie belongeth only to God.

Besides this wee bee also put in minde, that God hath shewed vs the right way. Therefore let vs followe it, and not stand questioning what wee haue to doe. For there is no more cause of doubt when our Lorde hath once spoken. Wee must not any more alledge, I cannot tell whe­ther it bee good, I wote not whether I neede to do more or no: but let vs be contented with that which God hath shewed vs. For hee will alwayes be a good schoolemaster vnto vs, if we bee not euill scholers vnto him. And for the same cause speaketh hee here againe of Commandements Statutes and Ordinances, to the intent we shold not think that God ment to teach vs by halues. [Page 266] Then is the perfection of wisedome conteined in the Lawe: and there remaineth no more for vs to doe,Psal. 19.8. but to obey it, so as we be not curious in coueting more than God hath shewed vs, or in fonde deuotions to draw vs one way or other, but perswade our selues that God hath not en­uied those of whome hee tooke the charge, but hath taught them all that is for their benefite. Let vs behaue our selues according to his will, and apply all our wittes therevnto, and let his 10 lawe suffice vs. Although all the worlde reiect vs, wee shall not passe for it, for wee haue our iudge. And therefore although the worlde wander away in vaine imaginations, and eue­rie man deuiseth what hee thinketh good: Let vs alwayes remember that wee must appeare before the iudgement seate of our God,Rom. 2.16. so as it is hee to whome wee must make our ac­count. But hee hath giuen vs his Lawe, and according therevnto will he iudge vs.Rom. 2.12. And ther­fore 20 let vs leaue al worldly imaginations, assuring ourselues that they are al but vanity and leasing.

Herevnto Moses addeth, that as concerning his office he had not brought them any thing of his owne deuising, but had set forth Gods Lawe faithfully according as hee had giuen him in charge. And this protestation is well to be mar­ked. For wee must bethinke vs of the thing that hath beene treated of heretofore: namely that Moses was the excellentest Prophet that euer 30 God raised vp:Deut. 34.10 and yet notwithstanding he ta­keth no libertie here to teach what hee himselfe deemed good: for he knew himselfe to be a mor­tall man, and subiect to the Lawe as wel as other men. That is the cause why hee protesteth that the things which hee bringeth are the same y^t he receiued of God, so as he deliuereth them as it were from hand to hand. Seeing y^t Moses did so: who dareth say that it is lawful for him to passe further? And yet we see what hath come to passe.40 For in the whole Popedom is there any hearke­ning what God saieth, that they might put a dif­ference betwixt it and the doctrines of men? No: but they haue their holy mother y^e Church as they terme it, they haue determinations and decrees of their owne, and they thinke it ynough to take couert vnder the name of the Church: and in the meane while they rob God of his authoritie to bestowe it vpon men, which are no better but dung. Therefore it is an intol­lerable 50 traiterousnesse, that God should not bee suffered to be any more the Lawemaker that hee might guide his people, and holde them vnder his yoke: but that men should vsurpe such autho­ritie against him. And therfore we haue so much the more need to marke what is conteined here: namely that although Moses was as an Angel of heauen, and had beene exalted aboue all men by God, and had beene fortie dayes and fortie nights with him vpon the mount without eating 60 or drinking, to shewe that he was no more of the common aray of other men: yet notwithstan­ding when hee came from that heauenly glorie and as it were from the company of Angels: hee humbled himselfe still, and shewed that hee did not put forth aught of his owne, ne followe his owne fancie in that behalfe, but was contented to harken what God said, and reported the same as a good seruant that had neither added any thing, nor falsified the commission that was gi­uen him. That is another thing which we had to marke againe vppon this text.

Nowe followeth an exhortation that the people should discharge themselues in doing the Lawe. As if hee should saie, that the giuing thereof was not to the ende that men shoulde but onely confesse that all that is conteined therein is good, iust and rightfull: but also that men shoulde thereby shew whether they were obedient to God or no. And in that respect he saith, to the ende that thou shouldest feare the Lorde thy God, and keepe his com­maundements and statutes. By this word Feare he doth vs to wit, that God in giuing forth his Law, ment to trie what we be, and whether we be wil­ling to serue him or no. For although we coulde doe all his commaundements in such sort as no fault could be found in vs to the worldward, if in the meane whyle the feare of God be not rooted in our hearts, to yeelde him such reuerence as to be willing to be his: all our life shalbe but a fond pompe: for wee must not thinke that God is sa­tisfied with outward apparances. How muchso­euer they be commended of men,Luke. 6.1 [...] they bee but smoke before him. Then if wee minde to keepe his Lawe dewly, and to haue our life acceptable vnto him: we must beginne at this point of yeel­ding him such reuerence, as to be desirous to bee vnder his hande and gouernement, and to doe him homage as to our soueraine Lord & to giue ouer our selues to him as to our maker, and to ho­nour him as our father. If we be thus minded, it is the beginning of all the Lawe and of al righte­ousnes. And that is the cause why it is sayde that the true wisedom is to feare God.Pro [...]. [...]. [...] 9.10. And if we will know whether we haue profited in gods lawe or no: we must alwayes sift & search our selues whe­ther we haue such desire & zeale that God shold be honored & glorified by vs. For if there be that feare in our hearts, y^e fruits therof wil shew them­selues both in our feete and in our handes, y^t is to say in al our members, according to y^e rule which he hath set downe in publishing his law. And as for them that boast of the feare of God, & neuer­thelesse behaue themselues lewdly in their con­uersation: they belie thēselues w^t their own mou­thes, & bewray y^t they be shameles in bragging so of the feare of God. Now then we see here a text which is well worthie to be marked: wherin Mo­ses declareth, that to serue god well, first we must giue our hearts vnto him, so as it sufficeth not to haue all y^e vertues y^t can be imagined to outward shew, vnlesse a vertuous mind go before them: & secondly that the feare of God is no secret or y­dle thing, but y^t although it bee inclosed in mens harts, yet neuertheles it must shew it self in their liues: for it is the heart that gouerneth both the hands and the feete and all that euer is besides. Therefore if wee feare God, we must learne to shew it by our deeds and by proofe, euen by fra­ming our life according to his will.

Now herevpon we may gather, that God dis­alloweth all that euer men can doe, when they [Page 267] turne away from his worde. As for example, the Papistes are alwayes seruing of God (as they themselues say): but in the meane season what doe they? They take much paine, but they bee neuer a whit the forwarder, because they haue nothing among them but mens inuentions. Their seruing of God, is to biblebable or to kneele downe before puppets or idols, to scudde from altar to altar, to cause Masses to be chaun­ted, to gadde on pilgrimage, to fast such a day in 10 the honour of such a saint, and to eate no flesh vppon fridayes and saturdayes. To bee short, it is a gulfe of all baggage, couered with the name and title of Gods seruice. But shall ye find that euer God vttered one word or syllable con­cerning such thinges? No. It was euery whit of it deuised by men. Nowe let vs consider by this texte, whether God accepteth such seruice for good and lawfull. Nay contrariwise he saith, thou shalt feare the Lorde thy God, and keepe 20 all his commaundements and statutes. So then, when men turne from that way, and followe their owne imaginations and the inuentions of men: thereby they shewe sufficiently that they haue no feare of God in them, for else they woulde offer him the sacrifice which hee prefer­reth before all things: namely the sacrifice of o­bedience, as is shewed in the first booke of Sa­muel the fifteenth Chapter.1. Sam. 15.22.23 Insomuch that if a man herken not vnto Gods voice to submit himselfe 30 thereto, but contrariwise followeth the in­uention of his owne braine, or the thinges that other men haue deuised: surely it is an ydolatry, and as badde as witchcraft, which God abhor­reth. After that manner doth Gods spirit speake of it, notwithstanding that mortall men doe deeme the cleane contrarie. Now then wee see howe Moses declareth here, that if we feare God in good earnest, we will also doe him the honour to be ruled by his will, so as we wil not take leaue 40 at mens handes to doe what they thinke good, but stop all mens mouthes when God speaketh, and open our eares to hearken what hee saieth, and receiue the same.

But yet for all this, it is not ynough for euery of vs to imploye himselfe in the seruing of God: wee must also procure to the vttermost of our power, that he may be worshipped of al men: yea and that his seruice may continue euen after our decease, so as his honour may abide fast setled 50 when we bee deade and gone out of the worlde, & not be abolished with our transitorie life. And that is the cause why Moses saith, thy children, and they that issue of their race, shal continue in seruing God & in keeping his law. Therfore let vs mark well, that here Moses not onely exhorteth eue­rie man to serue God by framing his owne life according to the Law that he hath giuen vs: but also willeth fathers to take paine in bringing vp their children, and to leaue such seed after them 60 (so neere as they can), as God may be honored in their ofspring, and his name bee euer purely called vpon, that by that meane such as descend of vs may bee blessed, and his couenant (which conteineth our saluation) indure for euer, & not perish though we our selues be mortall. But wee see that fathers are so farre of from discharging their dueties in this behalfe: that they giue such examples to their children, as they may seeme to haue conspired to abolish al feare of God, and all keeping of his Lawe. And therefore no mar­uell though God withdraw himselfe from vs, and seeme to be minded to cut off the benefits which he hath bestowed vpon vs. For are we worthy of y^e continuance of them towards vs, seeing we bee so negligent in causing his seruice to continue in perfect and vnappaired state? But yet for al that, this must not bee spoken to vs in vaine. There­fore let vs indeuour to teach such as shal succeed vs, so as God may euer bee worshipped, and knowen to bee the father and Sauiour of the whole worlde, and men giue themselues whollie vnto him.

Immediatly herevppon, Moses addeth that which he had said afore: namely, to the end that their dayes might bee prolonged, and that God might make the people to prosper, according as he had promi­sed to their fathers to giue them a land that flowed with milke and honnie. I haue declared alreadie hereto­fore, what Moses ment by this saying: that is to wit, that although God might at one worde haue compelled vs to serue him, yet notwithstanding he vseth a more louing kinde of dealing towards vs: which is, that hee promiseth vs rewarde for seruing of him: not that our workes deserue aught, or that hee is any whit bounde vnto vs: but that his benefiting of vs after that sort, is to the end that we shoulde be the better allured to serue him the more earnestly. For is it not too shamefull a thanklesnesse, that when wee heare howe God bindeth himselfe to vs after that maner, of his owne accorde, and vouchsafeth to set rewarde before vs, is it not (say I) too great a shame and vnthankfulnesse, if we giue not our selues wholly to his seruice? Wee bee his, and whatsoeuer we can doe, wee be beholden to him for it,Luke 17.7. as our Lord Iesus Christ speaketh there­of. Howe say you, saieth hee? tell mee, if a man haue a seruant, or rather a slaue whom he may put to toyle like an Oxe or a horse, and the same haue done him some seruice: will his master rise from the table to serue him at his turne? No: for whatsoeuer a man doeth that is in bon­dage, hee oweth it to him that hath the superio­ritie ouer him. So owe you all thinges to God (saith Christ), and God oweth you nothing. Yet notwithstanding God binding himselfe of his owne free good will, promiseth that if wee serue him wee shalbe well recompensed, and not lose our labour. To what purpose doth hee so? euen to breake our hearts, for (as I saide afore) we bee too churlish if wee bee not wholly inflamed to serue God, when wee see that he of his owne free goodnesse vouchsafeth to beheight vs rewarde, whereof we be not worthie.

And herewithall let vs marke also, that if God had couenanted a thousande times with vs to rewarde our workes: yet coulde wee so little say that hee owed vs any thing, as hee might rather curse and abhorre vs. For which of vs perfor­meth his Law as we ought to do? If wee doe one point, we faile in a hundred: and when we thinke [Page 268] we do the thinges that God commandeth vs in his Lawe: we do but drag our legges, and there is alwayes much imperfection in vs, so as wee can neuer runne as were requisite. therefore wee should be cursed and damned, if God listed to iudge vs with rigour. Then is it not for men to vaunt thēselues in this behalfe of the obteining of any rewarde for desertes sake, or to boast of their workes. But rather they must vnderstand that all the promises which God hath giuen in 10 his Law, import a condition, and therefore that they should not boote vs at all, because none of vs dischargeth his dutie, if God did not accept vs & beare with vs of his own mere goodnes. And hereby we see how mad the papists are to boast of their merites, so as it seemeth to them that they haue to bargaine with God, and thereupon enter boldly into account with him through de­uilish malapeartnes, bearing themselues in hand that God is greatly bounde vnto them. And for 20 what maner of dealinges? They alleage their sa­tisfactions, their workes, and their merites. And where shall a man finde these merites? O (say they) we haue done this and that: and therefore we neede not sticke to enter into account with God. But on the contrary parte, God requireth here that we shoulde serue him throughly in all respectes: which thing we can not do as we haue seene heeretofore, and as is declared in many other places.Ro. 7.14.18. For lette all the worlde examine 30 themselues, and see if euer there were anie one that performed the Lawe. Nay, so farre off is that to be found, that there is none which may protest that he hath done the hundreth parte of it. Therefore all must needes confesse them­selues to bee accursed. Besides this, euen in that little portion which men can bring, howe small so euer it be, there is alwayes some default and blot: by reason whereof God might well re­fuse it and abhorre it. Nowe then let men conti­nue 40 confounded in their shame, and confesse themselues to be all faultie before God. And let vs note that this promise can not be performed, vnlesse God beare with vs, and respecte not the great number of infirmities and vices that are in vs,Psal. 32.1.2. but bury them through his mercy. Our workes then are receiued at Gods hande, inas­much as he respecteth not what they be, but ac­cepteth them as good and holy, through the power of the death and passion of our Lorde Ie­sus 50 Christ. And although there be euer som ble­mish and blot in them, yea and that God could finde euen some filthinesse in them if it were not blotted out by the bloud of Iesus Christ: yet doth he accept vs by that meane, and not otherwise. Wherefore let vs learne to glorie in Gods meere mercie, and not to boast of any deseruings. And yet therewithall let vs not cease to steppe vppe with the better courage to serue him: when wee see that he vouchsafeth to drawe vs so vnto him 60 and to winne vs by such gentlenesse.

Verily Moses sheweth that all that euer God promiseth to his people for keeping of his Law, springeth from the same fountaine, rather than from any bond. And that is it which he meaneth by saying, As God promised to thy Fathers. As if he should say, my friendes, serue God and hee will be good maister vnto you: and thinke not that ye shall haue lost your time when yee shall haue kept his Lawe: for ye shall haue the large rewarde that is behighted you. But yet for all that, consider from whence the same commeth. The fountaine thereof (sayth he) is, that before yee were borne into the worlde, God promised your fathers to bring them into a lande that flo­weth with milke and honnie. Moses by bringing the people thus backe to the promise that had beene made to the Patriarkes, sheweth suffici­ently that God promised not any thing anewe, but onely that he performeth the thing that hee had promised afore. And why so? Was it for that hee, was bounde to them, which were not yet borne into the worlde?Deut [...] No: but because he loued their fathers as is saide heretofore. It is true that heere Moses sheweth that the people should be partakers of that promise, so they kept Gods Lawe. But what for that? Yet behoued it them to come backe still to this point, that men are vtterly vndone if they set themselues a­gainst God, and that if they alledge any worthi­nes, they shall abide still in their condemnation, and finde themselues all accursed. Therefore they must haue none other refuge but to Gods mercy, & they must vnderstand that when they haue inforced themselues neuer so much to liue according to Gods Law yet shall God owe them nothing at all, neuerthelesse hee will not faile to performe his promise to them euen of his owne mere and freebestowed goodnesse. And so ye see how this text is to bee vnderstoode. Nowe foras­much as here is mention made of the Land that was promised to the Iewes: let vs marke that we nowadays ought to bee much more prouoked to serue God,Iohn 4 [...]. seeing hee hath dedicated the whole earth to himself, & wil haue his name to bee cal­led vpon euery where. For the bloudshed of our Lord Iesus Christ, hath sāctified the whole world which was then in vncleannesse. For we knowe there were no moe lands but this, which God re­serued to himselfe, and wherein he would reigne til the comming of his sonne. But when our Lord Iesus Christ was once come: then got hee the possession of the whole worlde,Psal. [...]. [...] Mat. [...]. [...] Colos. [...]. so as his king­dome was extended from the one side thereof to the other, specially at the publishing of the Gospel. Seeing it is so, let vs marke that we now­adayes are so much the more straitly bounde to serue God, because he hath sanctified the whole earth by the precious bloude of his sonne, that wee might dwell in it and liue vnder his reigne, and beware that we addict our selues vn­to him, as well as we would that hee should haue vs in his protection and safekeeping.

Howbeit forasmuch as men are alwayes so ticklish, that (as I haue saide alreadie) they can­not bee bridled ynough to restraine them: Mo­ses confirmeth the whole doctrine that hee had vttered heere, saying, Harken therefore O Israell, the Lorde thy God is one God. Hee had saide afore, Hearken: he had saide, take heede: hee had saide that it behoued them to keepe the law: but heere hee confirmeth the whole matter [Page 269] much better, by setting downe expresly that the God of Israel is the one God. And hereby his meaning is to exclude all the Gods which the world forged to it selfe, and to shew that it is not lawfull for vs to conceiue any thing in our owne imagination, whereof wee haue not warrant in Gods woord. Therefore whereas the God of Is­rael is called the one God, it is all one as if Mo­ses should compare the God that had set foorth his lawe, (who had also manifested himselfe be­fore 10 to his seruant Abraham, and to the Patri­arkes,) with all those whom the worlde weened to be Gods, and should set him against them all. For in deede God had beene called vpon in all ages, and that name was common to the heathē. But what for that? The Heathen wandered at rouers, so as euerie man said I worship God. And yet in the meane while, what was it they did? no­thing but dreames and fantasies: for when men take vpon them to worship God without know­ing 20 him: no doubt but they worship idols. The Turkes at this day doe say they worship the God that made heauen and earth: but yet is it but an idoll which they worship. And howe so? They name him the maker of heauen and earth, and they haue none images. That is true: but yet for all that, they haue but an idoll in stead of God, bicause they admit not our Lorde Iesus Christ,Col. 1.15. & Hebr. 1.3. 1. Ioh. 2.23. who is y^e liuely image of God his father. And we knowe how S. Iohn saieth that he which 30 denieth the sonne, denieth the father too. Ther­fore they haue not God, but an idoll. As much is to be said of the Iewes. The Iewes boast of their hauing of the lawe, and of their worshipping of the God of Abraham, Isaac and Iacob. But what for that?Rom. 10.4. Col. 2.17. They bee but backsliders and haue re­nounced Gods lawe, for as much as they haue reiected Iesus Christ who is the soule of the law. It is he in whom God the father intendeth to manifest himselfe vnto vs: It is he, whom he will 40 haue to bee worshipped. And in that respect he saieth, Kisse the sonne whom I send vnto you. And againe,Psal. 2.12. Ioh. 5.13. he that honoureth not the sonne, honoreth not the father that sent him. Let vs marke wel then, that here Moses meant to com­pare the God which vttered himself by his word, with al the Gods that are honored through the whole world, and to shew that in them all there is nothing but mockerie and leasing. And why? For wee can neuer worship God aright, vnlesse 50 we first knowe him. And wee must alwayes haue an eye to this saying of Iesus Christ which hee spake to the woman of Samaria,Iohn 4.21. yee knowe not what ye worshippe. Iesus Christes vsing of such speach, is as much as if he shoulde spit at all the worshippings which y^e world had set vp in those dayes. There was not that nation which boasted not themselues to serue God: but Iesus Christ reiecteth quite and cleane the things which mē tooke to bee good and holy. Ye knowe not what 60 ye worship saieth he. Hereby he sheweth that it is expedient for vs to be told of it. We must not goe to it at all aduenture, but wee must bee sure which is the God whom wee serue. And seeing it standeth vs on hand to knowe God, if wee will worship him and serue him aright: let vs consi­der from whence this knowledge cōmeth. Gro­weth it in our owne garden as they say: May wee get it by our owne trauell or policie? Is it lawfull for euerie man to imagine what he listeth, and to say, I knowe God? No no: but God must bee faine to vtter himselfe, and to come vnto vs. And so the onely meane to knowe God aright, is to be taught by his woorde. And that is the cause why he saieth, The Lord thy God. For this people had receiued the lawe: and beside, the couenant had bin made with their fathers: God had shooled out that flocke from the rest of the world. Iustly therefore doeth Moses here bring back the peo­ple to the knowledge of God, to the ende they shoulde restraine themselues from all the superstitions of the heathen, and haue nothing at all to doe with the vnbeleeuers, but know that in as much as God had manifested himselfe so familiarly vnto them: they had the certaine and infallible trueth.

Now although this was spoken in the time of the lawe: yet doeth it agree better still to vs. For although God gaue the Iewes sufficient war­ning that they should not haue to doe with the defilings and idolatries of the heathē: yet haue wee a much larger light nowe adayes, since the comming of our Lorde Iesus Christ.Col. 1.15. Hebr. 1.3. Hee is the liuely image of God his father (as I haue sayde alreadie,) and we may well agree to this saying in the first of Saint Iohn,Iohn 1.18. That no man euer saw God, but the sonne who hath alwayes beene in the bosome of the father hath reuealed him vnto vs. The fathers of olde time had a know­ledge as I said, but that knowledge is esteemed as none at all, in comparison of the knowledge which we haue now adayes by the Gospell.Matt. 4.2. God sheweth himselfe more plainely vnto vs by the shining forth of the daysunne of righteousnesse. And for the same cause the Prophet Esay trea­ting of the redemption that was to bee perfour­med in the person of the sonne of God,Esa. 25.9. saith ex­pressely: Behold, this is he: beholde, this is our God. The Prophet crieth out, this is he, this is our God. He contenteth not himselfe to say, be­hold our God: but he speaketh as if the thing were present, and as though God had appeared vnto him. How so? And was not God in y^e mids of his people?Exod. 25.8. Yes: for he said, I will dwel among you. And againe, This is my rest, Sion is y^e place where I will dwell.Psal. 131.13.14. And afterward he protesteth that he will neuer depart thence, and that the people is his temple and a royall Priesthood. Why then doeth the Prophet Esay say, Behold, behold our God: this is he, this is he: when our Lorde Iesus Christ was to come into the world? Euen bicause God reuealed himselfe to vs in greater perfection. Now then we be the lesse to be excused, if we run gadding nowe adayes with­out holding of our selues to the pure trueth, so as euerie of vs turneth away after his own dotages, to say, it seemeth so to mee, this thinke I good. Let vs assure our selues that all this is nothing worth, but we must repaire to the certaintie that is brought vs by our Lord Iesus Christ.

Neuerthelesse, so farre off is the worlde from knowing this, that it should seeme they bee all [Page 270] bent to spyte God, and haue conspired to turne their backes vppon him, and to shake off all sub­iection, that they may haue libertie to continue in their disorders, and to scape in the meane while vnespyed with their lewdnesse. The Iewes are vnexcusable, according as wee see howe the Prophetes vpbrayde them with their wil­full forsaking of God,Es. 42.19.20 & 65.10.11. Esa. 55.11. so as they coulde not ex­cuse themselues by saying y^t they had not heard any thing, as the poore Paynims might doe: for 10 God protesteth that he spake not in vaine. And now adayes when God speaketh to vs with o­pen mouth,2. Cor. 3.18 and wee haue him perfectly disco­uered vnto vs by the Gospell, is it not too great a lewdnesse that men should runne astray after that fashion? Were there euer any superstiti­ons more grosse and more outragious, than are to bee seene nowe adayes in the Popedome? It is true that the Iewes medled with the su­perstitions of the Heathen, and tooke much 20 filth and vncleannesse of them: but if all bee well searched, it will bee founde that the Pa­pists haue farre exceeded them. For Gods word is as it were, at this day buryed among them. When they treate of fayth, they fetch the points of it from mens inuentions: and the holy scrip­ture is in as much reuerence among them as if it were dead, and that all thinges went to hauocke. Loe at what poynt they bee. And if a man speake to them of Gods seruice, (as I 30 sayde) they bee busie about their owne inuen­tions. Yea verily, myne intent is good say they: and so they beare themselues in hand, that God will suffer himselfe to bee dandled lyke a little babe, and will neuer come to examine any whit of the doctrine of Poperie. Againe if they speake of fayth: exhort they men to re­sort to Gods free promises? No, but they cha­lendge all to themselues. When they take in hand to treate of the office of Iesus Christ, they 40 ouerthrowe the vertue of his death and passi­on, as much as they can. When they treate of their saluation: then step forth their owne free­will, their merites, and their satisfactions. But contrariwise we should resort to the mere grace of the holy Ghost,Ro. 7.17.18 acknowledging our selues to bee in bondage to sinne, vntill God deliuer vs from it through his mercie. And thereuppon it commeth that the holy Scripture calleth the forgiuenesse of sinnes our righteousnesse. That 50 is the point which wee must resort vnto,Rom. 3. [...]2.23. [...]4. to know that when wee haue done amisse, wee can bring none other amendes or payment for it, than such as wee borrowe of the death and passion of our Lorde Iesus Christ. But there is not a word of all this in Poperie. When God is to be pray­ed vnto, they make their vagaries to their Hee­saintes and Sheesaintes: & in the meane while Iesus Christ is not knowen to bee as he is, nei­ther is let alone with the office that is giuen him 60 by God his father: but they depose him, lyke a sorte of theeues and traytours that seeke no­thing else but to burie him againe, and to make hauocke of all the glorie that was giuen him by God his Father. After the same sort deale they also in all other things. Wee see how the Sacra­mentes are defiled to the vttermost. In stead of the Supper of our Lorde Iesus Christ, they haue set vp that same hellish abhomination of the Masse, wherein they say that Iesus Christ is sa­crificed, as though he had done nothing alrea­die, nor were appointed to be the onely & euer­lasting Priest by God his father.Heb. 7.2 [...]. Wee see then that the Papists haue so dalyed with Gods word wherein he hath reuealed himselfe: as it should seeme that they meant of set purpose to wype a­way the knowledge that is in the Gospell. And therefore wee haue so much the more neede to marke well this saying. That the Lord is God yea e­ [...]en the onely one God.

Nowe then, as oft as this word God commeth to our minde, let vs assure ourselues that it ser­ueth to cut off all toyes that may come in our heades, and all inuentions of men, and all other things whereof we haue not warrant in the holy scriptures. For God will haue vs to consider him in such wise, as wee snarle not ourselues in the i­maginations and errours of idolatrie. And of a truth, we cannot haue the true God, except wee haue him alone: that is to say, without adding a­ny companion vnto him. For as soone as we fall to bringing in of vndergoddes, we forsake the li­uing God. And why? Bicause his will is to bee a­lone, as he auoweth in another place by his Pro­phet Esay saying,Esa. 41. [...] I am the liuing God (saieth the Lord) and I will not giue my glory to any other. Againe we haue seene heretofore how he called himselfe a iealous God. And why was that, but to withdrawe vs from all corruptions,2. Cor. [...] as S. Paule affirmeth in the second to the Corinthians? For as soone as we be turned aside from the simpli­citie of Gods word, it 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 [Page 271] 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 40 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 50 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 60 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.

I Beganne yesterday to tell you wherefore Moses auoweth that There is but onely one God: that is 60 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 [Page 272] 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 mē ­tion 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 10 to acquaint himselfe with vs: and then doe wee knowe him. And this certaintie of being fully re­solued that we worship not a new forged god, or a god that is brought in by men, but the same God to whom all praise is due: is the verie foun­dation of all Religion. Herewithall let vs beare in minde, that he will bee worshipped all alone, not onely by reseruing to himselfe the name of God: but also by hauing all that is his, that is to wit, all that belongeth to his Maiestie, and as ye 20 woulde say to his office. I speake after this ma­ner, to expresse the better, that God hath not respect alonely to his being. His will is not that men should onely call him the euerlasting, or confesse him to be the maker of the world: but that they should also knowe him to bee almigh­tie, and that it is he to whom the gouernment of vs belongeth, it is he in whom is all vertue, wise­dome, goodnesse, and righteousnesse, it is he to whom wee must runne for succour, it is hee in 30 whom we must put all our trust, it is he to whom wee owe all glorie. Yee see then how Moses, in shewing that there is but onely one God, mea­neth that men should commit themselues vnto him, knowing that they be in his hand, that they bee maintained by his onely power, that it is he at whose hand they must looke for saluation and all welfare, and finally that it is he in whom they haue their lyfe, moouing and being: and there­fore that it is he whom wee must honour,Act. 17.28. Psal. 50.14.15. as well 40 with prayer and supplications, as also by praise and thansgiuing.

And nowe to shewe his meaning the better, Moses addeth, Thou shalt loue the Lorde thy God with all thy heart, with all thy soule, and with all thy strength. In these wordes wee see the thing that hath bin touched alreadie: that is to wit, that Gods intent is to hold vs wholly to himselfe, and to possesse vs in such sort, as wee serue him not by halues, ne wander in the meane while to and 50 fro. Then like as God of his gratious goodnesse giueth himselfe to vs: so doeth it behooue vs to bee altogether his possession and inheritaunce. That is the summe of the thinges contained in these wordes of Moses, where he speaketh of the louing of GOD with all our heart, with all our soule, and with all our strength. As if he shoulde say, There is no meane way in this case, deceiue not your selues by imagining to serue God by parcelmeale, and by making any restraint from 60 him: for he will keepe his owne right through­out in all points. What is to be done then? You must giue your hearts wholly vnto him, so as ye reserue not any peece of it to idoles. For that were a corrupting and a bastarding of his ser­uice: eyther he must haue all whole, or else he will haue none at all, accordingly as we see how he renounceth the people in Ezechiel, for ming­ling of superstitions with his Lawe. [...] Goe your wayes (saieth he) and serue your owne idoles: I will no more of you. He giueth them leaue and casteth them vp to Satan, telling them that hee liketh not any of all the things which they doe [...] for he will not bee matched with idoles. What an outrage and blasphemie is that? Thus then we see now the meaning of Moses.

Now as concerning these words, Soule, Minde, and Strength: the Iewes did misunderstād them. Their saying is, that Thou shalt loue God with all thy soule, is as much to say as thou shalt not spare thy life for the loue of thy God, but thou shalt set so much store by his glorie, that in compari­son thereof thou shalt not esteeme thine owne lyfe, so as if neede require that thou shouldest die to shewe the loue which thou bearest vnto God: thou shouldest doe it. Againe Thou shalt loue thy God with all thy minde or Heart, betoke­neth with them but as it were a comparison, so as a man shoulde preferre GOD aboue all other things. And finally, Thou shalt loue God with all thy strength, importeth among them, that thou must loue him with all thy substance and with all thy goods, so as if the case required that thou shouldest bee impouerished, thou shouldest ra­ther giue ouer thy worldely goods, than forsake thy God. But this exposition is too straite laced, and attaineth not to the verie meaning of Mo­ses. For proofe whereof there needeth nowe no long discourse. For what better expounder of the Lawe is there to bee found, than our Lorde Iesus Christ, by whose spirit it was giuen? For it was at his hand and by his authoritie, that Mo­ses receiued the Lawe which wee holde of him. So then, we must fetch the exposition thereof at his mouth, and we must receiue it without gain­saying. And for the same cause doe the three E­uangelists S. Matthew, [...] & [...] 30. [...] 10. [...] in the 22. S. Mark in y^e 12. and S. Luke in the 10. set downe this louing of God to be the whole summe of the well keeping of the lawe. True it is that he addeth, Thou shalt loue thy neighbour as thy selfe. Howbeit, in answe­ring he saieth, thou shalt loue thy God with all thy heart, with all thy soule, with all thy minde, and with all thy strength. Our Lord Iesus Christ addeth there one woorde more: not to make a new sense, but to assure vs the better of the same thing that Moses meant by the wordes Soule and Heart. So then he setteth downe Soule, Heart, and Minde, as if he should say, The man that inten­deth to keepe Gods Lawe well, must yeeld him­selfe wholly and throughly to the obeying and louing of God. Nowe wee see that in our soules, first there is the power of thinking, when wee conceiue thinges to iudge and discerne of them. That is the first power of the soule: namely that vpon the insight of things, we enter into delibe­ration and iudgement, and conclude one way or other. Gods will then is to restraine all these thoughtes to himselfe. Againe there is the soule, which is not onely the life, but also the meane betwixt the thoughtes and the heart. For the Heart betokeneth the affections, desires, & will. [Page 273] It is one thing to think a thing, & another thing to desire it, and to set a hartie affection vpon it. Ye see then that the heart is matched with the thoughtes, to shewe that we must loue our God with all our mind. And there is the Soule, which is as it were betweene both: as if it were sayd, that whether wee debate and take counsell of our owne affaires we must alwayes begin at the loue of God, and referre all thinges thereunto: or whether wee couet one thing or other in see­king 10 our own profite, Gods loue must alwais go­uerne vs, so as al our desires be as it were restrei­ned and bridled vnder it. Yee see then that the whole soule with all the powers thereof ought to bee throughly possessed with the loue towardes God. And the word strength serueth to shewe yet better, that God admitteth not any excepti­on, neither may wee reply in this behalfe, and say, is my doing of this or that an impeaching of any part of my loue towards God? No no, if thou 20 doe neuer so little a thing, & that al thy thoughts tend not to the louing of God, so as the loue of God doe guide thee: all is mard, and there is no­thing but sinne in thee & in all thy whole soule. For hast thou any strēgth or power there, which is not giuen thee from aboue? No. Therefore must thou reknowledge it vnto God of whome thou holdest it. Now then, seeing that our Lord Iesus Christ hath expounded vs this text, wee neede not to make long discourse of it, as I sayde 30 afore, but onely to holde vs to the authoritie of him which is the very Lawegiuer.

Now remaineth the practising of this doctrine, that is to say, to knowe how wee should put it in effect and execution. And let vs marke first of all, how this onely one text sheweth vs suffici­ently, that Gods law passeth al our abilities, so as it is not possible for vs to fulfill it, & to discharge ourselues of it, or of the hundreth part of it, as long as wee liue here beneath. For why? doe we 40 knowe God throughly as we ought to doe? No no, wee come farre short of it. Then is it im­possible for vs to loue him with all our strength and with all our affections: for knowledge goeth before loue. If our knowing of God bee but in part, so as wee be wrapped as yet in much dark­nesse: our louing of God must also be weake lyke­wise. Moreouer wee see what the fondnesse of our minde is: for in stead of seeking heauenly thinges, wee looke alwayes downeward. And 50 if wee be desirous but so much as to lift vp our head: wee must be faine to striue and to goe to it by maine force, and yet wee returne still to our owne nature. How fickle are our desires? and how fight they one against another? So as men are tossed and turmoyled without ende or measure, and haue no rest at all, but are tor­mented with vnquietnesse, of ambition on the one side, and of couetousnesse on the other. Againe they would faine liue at ease and in plea­sure,60 and they would faine be had in honor and estimation. Finally they be combered with flesh­ly lustes and such other lyke thinges. Hereby then it appeareth enough and too much, that wee come farre short of louing God with all our heart, and of giuing our selues wholy ouer vnto him, as wee be commaunded here. And so let vs marke, that the righteousnesse of the Lawe respecteth not what men can doe, but what they ought to doe. We be bound to loue our GOD with all our heart, with all our minde, and with all our soule. Although we haue no such perfe­ction in vs as to come any thing neere it, yet notwithstanding wee bee bound vnto it. If any man say, How so? why should God require more of vs than we be able to performe? we must con­sider from whēce the mischief springeth: name­ly euen from our owne fault. The originall sin that is in vs is the cause thereof, so as we take it by byrth. And is it meet y^t because we be naugh­tie and frowarde, therefore God should bee be­reft of his seruice and lose his right? No. If a man haue played the vnthrift and wasted away both his owne goods and other mens: shall his cre­ditor bee bound to bring him his obligation and to say, take thee here thy bond, thou owest me nothing? The creditor will at leastwise keepe still his obligation, and although the vnthrift haue not wherewith to pay: yet ought he to doe homage to his creditor, and to stand bound vn­to him still, and not to deny him his dette. Now God deserueth well to bee much more priuiled­ged than mortall men. Wherefore let vs con­sider that we owe him a hundred thowsand fold more than al the debts of gold and siluer in the world. So then, Gods righteousnesse is an in­uiolable thing, so that the order of nature ought rather to bee abolished. Now then if men bee lewde and froward, doth it follow therefore, that they should pluck the sonne out of the skie, or make the earth to bee confounded? True it is that there happen many confusions by reason of our sinnes, insomuch that our Lorde sendeth both raine, and thunder, hayles, and tempestes, and such other like thinges: but yet for all that, the order of nature continueth vnappayred af­ter such turmoyling. Therefore wee must vn­derstande, that although wee bee lewde, and there is nothing but vnrighteousnesse and naughtinesse in vs: Yet must. Gods iustice and righte continue perfecte and vnappayred as in respecte of the commaundementes: and we must needes stoope to them, and suffer our selues to bee condemned for not dischard­ging our dueties. Do we then heare this summe of the Law, Thou shalt loue the Lord thy God with al thy hearte, with all thy soule, with all thy minde, and with all thy strength? Let it make vs conclude that we be all damned and accursed before God, and that there is none other shifte for vs, but to flee to his mercie: aad that we bee not condemned for any one sinne, or for two or three: but y^t God findeth vs guiltie in al pointes & al respects. And for proofe therof, let vs examine wel y^e best works that we can haue done in all our life: and there wil be stil some fancie or other to turn vs away, so as we shal not goe on so freely towardes God, but y^t there wil be some temptatiō mingled ther­with, or som toy to pluck vs back, & the diuel shal haue endeuered to coole vs. And when it fareth so w^t vs, it is a plaine corruption to infect y^e thing y^t shold be good and commendable in our works. [Page 274] Ye see then that wee take not any deliberation, any counsel, or any desire in our whole life, but the curse of God is with vs and vpon our heads. Were this well printed in our heartes: all glory­ing to the worldeward should bee beaten downe in vs, and there would be no more so much me­riting, wherewith the Papists are so bewitched, that (to their owne seeming) they may enter in­to account before GOD. Alas, they shoulde then see that they be far off from their account.10 Howebeit forasmuch as the Diuell hath blinded them with such pride: let vs on our side make our commoditie of this text.

And sith wee heare that God requireth that we should loue him perfectly with all our heart, with all our minde, and with al our soule: let vs be of opinion that hee condemneth vs vtterly, vn­til hee haue acquit vs of his owne infinite good­nesse. But yet for all this, we must plucke vp our hearts and quicken vp our spirites, sith wee see 20 that our Lorde prouoketh vs after that fashion. For what maketh vs so cold and negligent? It is our bearing of our selues in hande that wee bee discharged. The cause therefore why men doe flatter themselues, is for y^t they take themselues to be perfect, when they haue brought some pe­tie trifles vnto God. When we bee at that point, let vs bethinke vs how it is said here, Thou shalt loue God with all thy heart. If it happen that we be not very disordered in our life, but that wee 30 haue praied vnto God at our vprising in y^e mor­ning, wee haue done no man wrong all the day long, we haue not played the whoremasters, nor the drunkardes, wee haue not hurt any of our neighbors, we haue not conspyred any euil, we haue not blasphemed God, but wee haue occu­pied our selues about some good matters, inso­much as wee haue indeuoured to doe good to such as were in necessitie, and laboured to apply our selues to the things that God commandeth,40 and haue done them some seruice which had neede thereof: when night commeth, we thinke our selues to be litle Angels, and that God hath no more to demaund of vs. That is the cause that cooleth vs, and why we serue not GOD so earnestly as were requisite. For wee beare our selues in hand, that wee bee perfect, and we bee contented with our selues, and we need nothing else to content vs withall, for we be too much in­clined to like well of our selues. But behold here 50 is wherwith to waken vs frō such follie, namely, Thou shalt loue y^e Lord thy God. And after what manner? after our owne measure? No no: but w^t al our heart, w^t al our soule, & with al our strēgth. And therefore let vs looke that wee searche well our thoughtes: and in examining of our liues, let vs consider what a number of vaine and fonde fancies haue passed vs. And if it be alleaged, yea but I yelded not to them: very well, diddest thou not conceiue any such thought? Will not thy 60 God possesse thy whole soule? Shal y^e diuel beare rule ouer thy thoughts, & God in y^e meane while haue nothing to doe w^t thē? And seeing he hath giuen thee those thoughtes, if thou fall to min­gling of thē w^t any corruptiō, whence procedeth y^•, but frō y^e affection of our mindes? Therefore if wee were well fraughted aforehand with the loue of God, should not all the powers of our soules be brought vnder his obedience? Yes▪ So then, our forging of so many fond imaginations, our letting of our desires and delightes loose to followe this and that, and our forgetting of God in the meane while, or rather our excluding of him from bearing any sway at all in vs, doth prooue sufficiently that the true loue of God is not receiued into our soules. Alas, doth it not appeare that we be yet farre of from discharging the hundreth part of our duetie?

Besides this foresayd condēning of ourselues, wee must also quicken vp our selues, and say, what doest thou wretched creature? doest thou giue thy selfe to doe well sith god exhorteth thee so earnestly? In the meanwhile thou seest y^t thou hast much adoe euen to begin. Thus ye see how wee ought to beare this text in minde, that it may inflame vs with the loue of God, seeing we be yet so farre off from the perfection which hee requireth and commaundeth. Againe let vs marke well, that our Lordes vppening of all the abilities of our soule here, is to make vs looke better to the good turnes that he hath done vs, to yeelde him homage for the same, and to ap­ply them to his honor. For what a thing is it that wee haue the gift of consulting, the choyce of discerning betweene good and euill, and the abilitie to cōceiue things so as we can say we wil doe this or that? Lo here an excellent gift wher­with wee be indued. Now then seeing wee haue will to choose, so as wee can say, go to, I finde this to bee good: and againe, seeing wee haue a soule which beareth Gods image printed in it, and seeing we haue so many goodly vertues, wherethrough wee excell all other creatures ought not the consideration thereof to prouoke vs the more to serue God, and to honour him with those so precious giftes which hee hath put in vs? Yes: and therefore let vs learne, that whē our thoughtes are set vppon vaine and wicked thinges, and when our desires runne at rouers and rebell against God: we vnhallowe so holy a treasure, as wee deserue well to bee vtterly cast vp at Gods hand, because of our vnthākfulnesse. Now then whereas Moses speaketh here of the thoughts and the will: and our Lord Iesus Christ addeth one word more, that is to wit, minde, Soule, and will: let vs vnderstand that hereby we be warned, that if we submit not our selues who­ly vnto God, it happeneth for want of conside­ring the good thinges that hee hath bestowed vppon vs. For if wee feele him liberall, as hee sheweth himselfe towardes vs: surely it wil drawe vs wholy vnto him. So then let vs consider, that Gods making of vs so excellent as to haue his i­mage printed in vs, was not to any other end, thā y^t we should do him homage for them, & by that meane be y^e more moued to loue him, & to keepe our selues well from defiling so precious gifts, as reason, will, discretion, & all y^e rest of the powers of our soules which he hath giuē vs. Thus ye se in effect what we haue to remēber vpon this place.

But yet herewithall wee must marke also the thing that I haue tolde you heretofore: that is [Page 275] to wit, that God wil not be serued by constraint, but of free loue. He could say, Thou shalt ho­nour thy God,Deut. 13. thou shalt obey thy God, thou shalt feare thy GOD: and so hee doeth in other textes, and it is good reason that it should be so: but he speaketh expressely of loue. And why? To shewe that if our seruing of him bee by constreint, so as wee goe to it against our wils: though wee honor him neuer so much, and doe all that is possible to glorify his name: yet if the 10 same proceede not of loue, so as our heart yeeld vnto him freely and without gainesaying: hee vtterly disaloweth it, and such seruice is not ac­ceptable vnto him, for he loueth him that gi­ueth with a free will and pure affection, as sayth Saint Paul treating of Almesdeedes.2. Cor. 9.7. Seeing then that God loueth him which giueth with a chearefull courage: thereby hee sheweth that if a man should spend all his goods, yet should it not boote him at al as to Godward, vnlesse hee 20 haue a delight in well doing. And why? Because God hath commaunded it, and wee ought a­boue all thinges to desire that hee be glorifyed, that his righteousnesse bee obeyed, that he bee exalted at our handes, that hee reigne ouer vs, and that we be his people in very deede. Ye see then that the chiefe ioy which wee should haue to incline vs to doe well, is a hartie and free af­fection. And that is the cause why the worde Loue was playnely set downe in this text.

Notwithstanding, God will not haue vs to 30 loue him as our fellowe: but hee will haue vs to loue him, honor him, and serue him as our God. And therefore let vs marke well, that if wee will obserue Gods lawe as we ought to doe: we must not consider him al only in the degree of a mai­ster, thereby to yeelde him reuerence: but wee must also set before vs the title of father, and as­sure our selues that Gods intent is to win vs to him by gentlenesse, that our heart may bee as 40 it were tyed vnto him, according to this saying of his by his prophet, If I be your maister,Mal. 1.6. where is my feare? and if I be your father, where is my loue? In deede he setteth downe honor in that place, to betoken that a seruant ought to feare his maister: but yet immediatly after hee set­teth downe the worde Loue also, of purpose to shewe what honour the childe yeeldeth to his father.

And therefore let vs remember, that the 50 first point of seruing God aright, is to bee led vn­to him, yea and to be led thither vpō knowledge of this worde Sauiour, so as we couet aboue all things to be so knit vnto him, as all our ioy, contentation and rest bee there, that by that meane we may no more be giuen to the thinges that are contrarie to his righteousnesse. And that is the cause why wee say, that we must first know Gods grace and goodnesse, before we can serue him. For as for such as serue God for feare 60 of being damned, not knowing that hee will bee their sauiour: what doe they? They seeme to in­force themselues greatly foreward: but in deede they drawe cleane backe. Though they breake both their armes and their legges, yet are they neuer the forewarder. And for that cause is it sayde in the hundred and thirtith psalme,Psal. 130.7. Because the Lord hath bin mercifull, and men haue found him gentle and gratious: therefore is hee feared and dreaded. In deede the world thinketh to serue GOD well enough, without knowing him, and wee see that the Papistes doe this and that vpon such opinion. But what for that? In the meane while they haue no trust in God, they neuer knewe his will nor his louing kindenesse: and therefore are they alwayes in terror and vnquietnesse.

True it is that they yeelde some outward seruice vnto God: but all that euer they doe is not woorth a pin, insomuch that God reiectes euen their keeping of the Lawe: for wee must be led by loue and by a franke and free goodwill, as I sayd afore. And how may that bee done? Euen by knowing God to be our father and Sa­uiour, as I alledged out of the text of malachie,Psal. 130.7. & 131.24. and as is yet better expressed in this verse of the psalme, that wee must first know Gods mercy, and rest thereupon, or else wee can neuer feare him, and come neere him to serue him. That is the true & plaine meaning of this text, and so must wee apply it.

Moses hauing spoken after that fashion, ad­deth now, that the Lawe must bee so deare vn­to vs, as to take it for our chiefe treasure. And forasmuch as wee bee too much subiect to the seeking of the corruptible thinges of this world, and forget God out of hand, and withdrawe our selues too farre from him: hee sayth, that men must haue Gods lawe continually in their sight, and make as it were a Headroll thereof, as if a woman were attyred after the auncient maner, with borders on her head, bracelets on her armes: or as if a man should make borders of thē about his house, or ingrauers vppon the doores of his house, so as Gods glorie might be euery where. And whereas hee speaketh heere of frontlets and bracelets, and of painting and ingrauing of Gods lawe vpon doore postes: it is to shewe that whereas men giue themselues to vaine glory in decking and attyring of themselues, and the same turneth them away from God: they must make all their deckinges of Gods Lawe: that must bee their Iewels. Like as if a man or a wo­man haue a costly Iewell vpon their finger, and take pleasure therein: in steade thereof they shoulde haue Gods Lawe continually before their eyes, so as a man should no sooner looke vpon himselfe, no though it were but vpon his nayles, but it shoulde come to his minde to thinke, Thou hast a maker who fashioned thee, and whose will it is that thou shouldest serue him by yeelding thy selfe wholly to his obedience. Although thou bee a sillie vnprofitable creature: yet will thy God bee glorified in thee. Thus yee see howe we must make all our deckinges of Gods Lawe. Againe, in stead of the beautify­ing of houses, with thinges of goodly shewe and furniture, to the ende it may bee saide, this is the house of some man of estimation: the Lawe of God must be written vpon it. Now wee see what the meaning of Moses was.

But by the way we haue here to bewaile y^e cor­ruption [Page 276] of mankinde. For it is manifest, that euen of the holyest thinges in the world, men take occasion to mocke God, and to marre all, and to turne them to a contrary ende. As how? This saying, Hearken O Israell, the Lorde thy God is one onely God, is a notable saying, and worthie to be had in remembrance aboue all others. For it serueth to magnify the liuing GOD, that hee might bee discerned from the idols that haue bin forged, to the ende that our religion might 10 be certeine and infallible. Then is it as excellent a lesson, as a man shall reade any: and yet what haue the Iewes which were Gods people fared the better for it? They haue turned it into a charme and sorcerie, imagining y^t the speaking of those words would make a coniuration, lyke to the Agnus Dei in poperie, and to such other geugawes as the papists hang about their necks, in the which Agnus Dei they write y^e beginning of Saint Iohns Gospell and I wote not what els,20 wherewith they beare themselues in hand that they can coniure both God and the diuill. As much haue the Iewes done with this lesson: in­somuch that they haue abused euen the very letters of it. There is one letter (say they) which importeth foure, betokening that God is Lorde of the fowre partes of the worlde. They haue taken othersome according to their numbers and ciphers, to signify thinges which they haue deuised of their owne brayne. And in the meane 30 while they had no reuerence to God, but would that hee should haue no more power nor autho­ritie ouer them. And that doe they shewe full well, not onely by their despising, shunning, & reiecting of Iesus Christ, who ought to haue reigned ouer them: but also by their crucifying of him in despite of God, and by their turning away from the saluation that had bin promised them. And euen as much haue they done with this text. For they haue turned to pride and 40 ambition the thing that is sayd here, as wee see how our Lord Iesus Christ in the Gospell vp­braideth the Scribes and Pharisies with their large gardes,Matt. 32.5. insomuch that if the common peo­ple had any narrowe garde of wryting, wherein the commaundements were set downe, these great Rabbies (to the intent to become holyer than other men,) had gardes of an handbredth vppon their garments, wherein Gods lawe was written in great letters, that it might be seene a 50 great way off. O, those were holy persons, for they had Gods lawe written in great letters, whereas the common people had it in small. They knew the lawe much better, and therefore was God much magnifyed in them. Nay, con­trariwise, such vaine bragging was a flatte moc­king of God: but yet it was the fashion of all men, as I haue declared already. And by this which befell the Iewes, let vs take vnderstan­ding and instruction, that the same must serue 60 vs to behold that we bee so froward, that where­as God laboreth to drawe vs familiarly vnto him, we despise it, and in stead of profiting our selues by the doctrine that is set before vs, wee turne it vnto laughter, wee vnhalowe it lyke Churchrobbers, and we turne quite and cleane contrarie to his meaning, so as it had bin better for vs neuer to haue heard one worde of his mouth. Thus yee see what wee haue to marke.

But now herewithall we must come to the meaning of Moses, which I haue touched short­ly already. Remember these wordes sayth hee. And howe? By talking and conferring of them in thy house, and as thou goest abroad. Here wee see well how our Lordes meaning was not to be ho­nored with gardes of garmentes and such other thinges, but to haue his lawe printed in his peo­ples heartes, and to haue it kept alwayes fresh in remembrance. Therefore let vs consider, that whereas wee haue so much needelesse talke our Lord will haue his people exercised in tal­king and conferring vppon his lawe, whether it bee in resting, or in iourneying, or when they be at home in their howses. If wee minded this warning well, surely it would be a bridle to reine vs backe and to withdrawe vs from the vn­profitable talke whereunto wee bee so much giuen. For wee can spend, I say not some fore­noone, but the whole day continually in light talke: but if wee speake but two or three wordes of God, by and by wee bee wearie and it gree­ueth vs. Yet notwithstanding, this talking of him is not the chiefe poynt. For wee must come to this saying of the psalme,Psal. [...] I beleeue, and ther­fore will I speake. For oftentimes and most commonly, they that haue Gods lawe in their mouth and at their tongues end, haue it not at all in their heart and affection. Therefore wee must speake of Gods lawe, much more with our heartes than with our mouthes. But yet must we talke of it also, to edify our neighbors, that the father may teach his children and the maister his seruantes, to serue God. That is the cause why our Lord commaundeth men to talk of his Lawe: not to discharge themselues light­ly of it, as though the whole matter lay in spea­king of it: but to quicken vp and correct our vn­lustinesse, so as euery man help foreward his neighbor, and drawe him with him, and the fa­thers and maisters in the meane while be careful to teach their children and seruants, as I sayd a­fore. That is Moseses simple meaning when he speaketh here of talking either at home or a­broad: namely that mens talke must alwayes be of Gods Lawe.

Afterward here insueth, thou shalt muse vpon it in thy heart. Herein wee see how our Lord re­buketh vs, and sheweth vs how fickle headed we bee, insomuch that if wee be not helde fast by diuers meanes; wee forget God his lawe out of hand. For what is the cause that he setteth as it were frontlets here before our eyes? Wherefore is it that hee will haue vs to weare as it were Ta­blets, Ringes, and Bracelets: but for that wher­as we bee woont to gase chiefly at such thinges, and to make a shewing of them, he will haue his own law to be set in them? Now the excellentest part of man is his face and his eyes: and our Lorde wil haue his lawe to be there. Againe he will haue it vppon our handes: and we cannot doe any thing, but our handes must needs goe foremost still in it. Now our Lordes will is that [Page 277] wee should not be able to stirre one finger, but we should be put in minde of his law by it. Here­by he sheweth vs (as I sayde afore) that if wee haue not good store of bridles, we shall play the loose coltes: and if the lawe be not brought to our minde, and the remembrance thereof re­freshed by many meanes: we wil soone haue for­gotten it. Wee neede no more but to close our eye, and the thinges that wee had learned and which had bin tolde vs and retold vs afore, are 10 streightways out of our thought. Let vs vnder­stand therefore that our Lord blameth and con­demneth vs in this text, for being so customably carried too and fro, and that hee must bee fayne to quicken vs vp, and to giue vs so many helps, if hee will enioy vs and haue vs to obeye hym. That is one thing which wee haue to marke vp­on this text.

Besides this let vs marke also, that our Lord could not better haue taūted the vanities wher­unto 20 men and women are giuen in all their pre­tie toyes and trifles, in attyring and decking themselues with gardes, imbroyderies, and bor­ders and such other lyke thinges: God (I say) could not haue skorned such vanities better, thā by telling vs that in the meane while wee forget the chiefest poynt of all, which is the minding of his lawe which wee forget easily, to occupy ourselues about vaine and vnprofitable thinges. And this is spoken chiefly to women, because 30 they giue thēselues ouer curiously to these nice attires and deckings. For if they considered that they shoulde apply themselues to the min­ding of Gods lawe, they would not be so much occupied in decking or rather in disguising of themselues: but they would rather consider which is the true decking of faithfull women: that is to wit, to feare God, to liue honestly, mildely, chastely, and soberly, to gouerne well their housholdes, and to occupy themselues in bringing vp of their children. This is a beauti­full attyre,1. Pet. 3.3.4 and such a one as is precious in Gods sight, as Saint Peter termeth it. So then let vs marke, that whereas the worldlinges doe decke and disguise themselues, and make so many de­uises to please and allure one another: we must beware that wee take the true decking which wil make vs acceptable before God: that is to wit, that wee beare his Lawe in minde, and can glo­ry that wee haue a God which guideth and go­uerneth vs accordingly as it hath pleased him to receiue vs for his people, and to giue vs his word to rule our liues by.

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 them, as we may learn to mislyke thē more and more, and to flee for refuge to his mercie, being vtter­ly voyde of all trust in any strength of our owne: And yet notwithstanding that wee may not leaue to inforce our selues, so as we may be the more giuen to his seruice, knowing that we bee not yet come to perfection by a great way, no nor yet to the midde way thereof: and there­fore that these warnings which hee giueth vs may inflame vs more and more to yeelde him prayse al our life long, by acknowledging the be­nefites which hee hath bestowed vppon vs, and the nobilitie and worthinesse which hee hath given vs aboue all creatures, that we may learne thereby to withdrawe our selues from all the vaine and transitorie thinges of this world, and to seeke the spirituall and heauenly thinges, to the intent that being knit vnto our God, wee may not onely withstand all worldly temptati­ons, but also drawe our neighbors from the same by our example. That it may please him to graūt this grace not only to vs but also to al. &c.

On Wednesday the xxiiij. of Iuly. 1555. The xlvij. Sermon, which is the third vpon the sixt Chapter.

WE haue seene how it was Gods wil that his law should alwayes bee before his peoples eyes, and that the remembraunce thereof should bee renewed by all meanes. For this cause hee commaunded them to set gardes vppon their garments, and to wryte the sentences of the Lawe therein, and to weare them in stead of bracelets, and other ornaments, and to haue thē in their cappes and in the rest of their apparell, and to ingraue them vpon the postes of their [Page 278] houses. All this rehearsall tended to this ende, that because men are too forgetfull of GODS Lawe, they must haue certeine helpes and meanes to put them in minde thereof: and specially that whereas the chil­dren of this worlde are curious in decking themselues, and in making themselues braue to the eye, and giue themselues to pompe when they bee rich: in stead thereof GOD woulde that his faithfull ones shoulde 10 decke them selues with holinesse of lyfe. For it is not enough for them to beare skroules of the lawe aboute them vnlesse all of it be referred to the right end.

Now we must also cal to minde what hath bin touched afore: namely that if we were as wel in­clined to thinke vppon God and vppon the do­ctrine which hee setteth forth vnto vs, as were requisite: we should not neede any other helpes. Therefore it is a token that wee bee full of vani­ties,20 and that our wittes wander too and fro, and that it is very harde for vs to settle our selues vpon God.

But yet notwithstanding wee shall bee ne­uer the more excused for all that. Seeing then that wee be easily led away after our owne fol­lies, and there are a great number of temptati­ons in this world to bleare our eyes withal, and to wipe Gods law out of our hearts and mindes: it standeth vs in hand to take the more payne in 30 the thing that is commaunded vs here, namely that wee make a continual exercise of returning vnto God, so as it be our whole studie, and that whereas wee see the vnbeleuers caryed away in their owne follies, wee seeke vnto God, to set­tle our selues vppon him, and to referre all our thoughtes and desires vnto him, so that euen in making mirth wee haue him before our eyes, and in our remembrance, to the end he may be glorifyed in the thinges that wee take pleasure 40 in.

And now Moses addeth, that when the people shall bee come into the land that was promised them, & inioy the goods that are there: (for we know it was a fruitful & fat land:) they must beware that they forget not him to whome they were beholden for all thinges, but rather honor and serue him, and shewe themselues to holde all things of him who is their God. Now at the first sight it might seeme superfluous to warne the people that they 50 should not forget the Lord their God, after they had possessed the land that was giuen them to inherite. For is it possible y^t a people which hath bin guided by the hand of God, and seene so ma­ny miracles, should turne away, yea and bee so blinded, as to bee vnmindefull of him to whome they were so much bound? That were against nature. But what? The vnthankfulnesse of men is so great. that notwithstanding all the bene­fites which they haue receiued at Gods hand,60 yet they cease not to defy him, or at leastwise to shew that they haue no further care of y^e thinges that were tolde them. True it is that here Mo­ses speaketh to the people of Israell. But yet in that people hee setteth vs forth a lookingglasse, wherein to shewe vs our frowardnesse in that we cannot finde in our heartes to doe homage to God for all his benefites, but that all that euer hee bestoweth vpon vs is lost, because it is mis-bestowed, vnlesse wee be exhorted and pricked foreward to doe our duetie better. Therefore let vs not thinke that this doctrine was written for the Iewes onely: but let vs rather vnderstand that it is directed vnto vs also.

Howbeit, first of all wee must marke what Moses meant: and afterward the doctrine con­teyned therein must bee applyed to the instru­ction of our selues. When thou art come (saith hee) into the land which the Lord thy God promised to thy fathers Abraham, Isaac, and Iacob. Moses speaketh expressely of Gods promise, to the intent that the people might bee throughly per­swaded, that their going into that land was not by haphasard, nor their winning of so many vi­ctories against their enemies was by good for­tune (as they terme it) or by their owne strength and pollicie: but that it was wrought by Gods owne hand, and all came of his power. True it is that the wonders which were shewed at that time; were sufficient enough to haue made them beleeue, so as they needed not to haue sought any further.

When the people sawe Gods scourges vp­pon the Egyptians, was it not a sure recorde of the diuine and heauenly power which shewed it selfe there? Againe, whereas they passed the red sea, whereas they were guided with a clowd by day and with a fire by night, whereas they were fed with manna from heauen, and whereas they sawe the clowd vpon the tabernacle which was a token of Gods presence & maiestie: should they not haue concluded that God bare rule o­uer them and shewed himselfe to be their guide? yes: and yet for all that, Moses beholding the hardheartednesse of the people, thought it not enough to tell them of the thinges which were seene at that time, but also alledged the promise that had beene made fowre hundred yeeres a­fore.

Behold (sayth hee,) the Lorde thy GOD will bring thee into the land of Chanaan. If thou aske what proofe thou hast that it is Gods hand [...] thou needest no long disputing of the matter, thou knowest what promise was made thereof. This heritage thē was assigned vnto you afore­hand by the free goodnesse of your God, euen before you were borne. If God had giuen this land simply to the people of Israell without pro­mising of it before: it had bin somewhat the darke somer.

But seeing that GOD made an agree­ment and as it were a solemne league with A­braham, [...] saying, this is the signe that I enter into couenant with thee and with thine ofspring this day, namely that thou shalt inherite this land: howbeit, that shall not bee presently, but thou thy selfe must liue and dye there as a straunger, and also they that come of thee and their ofspring lykewise, must bee soiourners in a straunge lande, and [Page 279] bee there vexed and greeued with continuall ty­rannie: neuerthelesse they shall returne thence at the end of foure hundred yeeres, and then will I performe my promise: Doth it not appeare by these sayinges, that God wrought in that be­halfe? Should any further proofe be sought ther­of? may not euen blinde folkes feele it with their hands? We see then for what purpose Moses al­ledgeth here y^e promise y^t had bin made to Abra­ham, Isaac, & Iacob: yea and Gods rehearsing of 10 his promise againe, was a larger proofe thereof, so as the thing became the better knowen and of more authoritie. In deede the people are also put in minde therewithall, that this inheri­tance befell them not by their owne policie,Psal. 44.4. nor for any worthynesse that was in themselues, nor was conquered by their own power or strength, but was giuen them freely of God, so as it be­houed them to acknowledge that they had re­ceiued it, and that their possessing of it was not 20 as though they had obteined it by their owne power. The Lord (sayth hee) promised you this land. At what time? when none of them was yet borne or bred. Then coulde they not haue earned or deserued aught. And therfore it behoued them to acknowlege that Gods onely free gift was the cause of it, and that they obtey­ned not any thing but through his freebestowed mercie, because it pleased him so to doe. For men will neuer sufficiently perceiue themselues 30 bound vnto God, vntill they bee vtterly bereft of all their merites and that it bee shewed them that they haue not any thing of their owne to bring, but that it is God which doth all, not of duetie, but of good will. Men must bee fully perswaded of that, or else they will neuer duely perceiue themselues to bee bound vnto God.

And whereas Moses speaketh afterward of the great and goodly Cities, of howses full of gooddes, of vineyardes, oliuegardens, and of all 40 other commodities: it is to make the people to vnderstand the better, that God delt not nigard­ly with them, but had powred forth his tresures, to the intent that they should be the more pro­uoked to serue him. And that is another point well worthie to bee marked. For so long as God dealeth with vs but after the ordinarie maner, wee will not perceiue that he is willing to bee our father, because wee consider but the order of nature and stand musing therupon. That then 50 was the cause why God voutsafed to adde the full measure of all liberalitie, by handling his people as is shewed here, so as hee gaue them not a meane land, that was neither barrein nor abundant, of which sort some are to bee found: but hee gaue them faire and strong cities, hou­ses throughly furnished, and groundes through­ly manured. Seeing it is so: the people ought to haue bin the more prouoked to acknowledge, that seeing God had shewed himselfe so bounti­full,60 it became not them to fall a sleepe, but to knowe him to whom they were so greatly bound. And it is sayd expressely heere, that the people should possesse the thinges which they had not made, or gotten to themselues. There is not any thing of thine owne labor, sayth hee. Diddest thou build the houses wherein thou dwellest or shalt dwel? (For hee speaketh here of the time to come.) When yee come into the land, yee shall finde fayre houses, and that of other mens building: ye shall finde all maner of housholde stuffe and necessaries ready made: yee shall finde vineyardes and Oliuegardens throughly planted: ye shall want nothing: yee shall finde welles ready digged: for that land had not wa­ter at will. We know what payne and distresse the holy fathers were driuen vnto, onely to haue water for themselues and their ca [...]tell,Gen. 21.25. & 26.19.20.21.22.32. namely how they were driuen from place to place, yea and that not for any pretious thinges, but when they digged some poore pitte, their neighbors came and draue them from it. Not without cause therefore is here expresse mention made of pittes or welles, to shewe that the people should finde all commodities there, without the putting too of one finger to take any paynes for them.

And therefore hee addeth, take good heede that thou forget not the Lord thy God when thou art full. This is the chiefe matter which we haue to wey. For Moses doth vs to vnderstand, that mē are a kin to restie horses: if they be ouerpam­pered, they fall to kicking, and will not be hand­led nor ordered any more: and this similitude is set downe more expressely in the two and thirtith chapter.Deut. 32.15 But in this place hee sheweth playnely, that ouermuch ease is the cause of wilfull stubbornnesse: so that if God hath once pampered vs, wee forget him, and play the drunkardes so as we cannot order our selues in such wise in the inioying of the benefites which hee bestoweth vppon vs, as to yeelde him thāks for them and to serue him the more effectually, but contrariwise we deuoure them vp with such greedinesse and excesse, as our nature becom­meth vtterly brutish, and God hath no more authoritie ouer vs, but wee beare our selues in hand that wee could well enough forbeare him. Yee see then that men become brutish through pleasures and abundance of wealth. And that is the thing which Moses hath noted here, in saying: take good heede that thou forget not the Lorde God when thou art full.

Finally hee concludeth, that wee must feare God, and honor him, and sake him for our GOD, which thing he betokeneth by this word Sweare. For wheras y^e people are commanded to sweare by the name of God, as wee shall see more ful­ly heareafter: it serueth to shewe how it was his wil that they should kepe the Religion that was giuen them by the lawe, and not mingle it with any idolatrie, so as they might throughly protest that they had not any moe Gods than that one which had shewed himselfe by his lawe and word. That is the effect of the matter which is conteined here. In deede the land of Chanaan which had bin promised to the fathers of olde time, and giuen to the people of Israell by so many miracles, had more to be considered in it, than haue the countryes wherein the faith­full dwell at this day. For wee bee not setled in [Page 280] them by the mightie and miraculous hand of God, as it shewed it selfe in those dayes. But yet for al that wee must come backe to this poynt, that none of vs commeth into this worlde by his owne power, and that our dwel­ling in it is the singular benefite of God. For there should bee no earth at all, if God listed not to assigne it vnto men.

It is for our sakes that the seas & waters with­holde themselues: or else they would ouerflowe 10 and drowne the whole earth. And therefore although there were no more but the order of nature, it were a miracle great enough to shewe vs that God voutsafeth to nourish vs here. We know what is sayd in another text which we shall see hereafter:Deut. 32.8. that is to wit, that God did spred out his meetelines ouer all the nations of the world, so as hee deuided the countries and did set the boundes of them. Then let vs vnder­stand, that wee cannot bee in any nooke or cor­ner 20 of the world, without Gods mainteyning of vs there, nor haue any place to dwell in, which is not giuen vs of his free fauour. And as the land of Chanaan was dedicated to the seruice of God at that time: so is the whole world conse­crated thereunto at this day. For it is sayde that our Lorde Iesus Christ is a king,Psal. 2.6.8. and that hee hath inlarged his dominion from the one ende of the worlde to the other. Wherefore let vs vnderstand, that our Lordes setting of vs 30 here and his mainteyning of vs here, is to re­ceiue such prayse at our handes as hee deser­ueth.

Now it is certeine that wee must liue of our labor, and most men shal not haue the world at will, but a number haue much a doe to get bread, and God will handle them very hardly: but yet howsoeuer they fare, one bit of bread is enough to make them beholden to the Lorde. Yea and although men labor for their liuing:40 yet must they be fully resolued of this which we shall see hereafter, namely that it is not their labor that findeth them, but the blessing of God, whereby the children of Israell were fed in the wildernese. Trueth it is that the falling of the Manna from heauen was a more manifest token. But yet howsoeuer the case stand, God hath left a continuall president, that by what meanes soeuer wee liue: it is hee that main­teyneth vs, and it is at his hand that wee receiue 50 both sustenance and nourishment and all that euer wee haue. Yee see then that no man can exempt himselfe from seruing of his God, and from shewing by our deedes that we thinke our selues beholden vnto him, both for our lyfe and for all thinges belonging thereunto. Again the more bountifully and liberally that GOD dealeth with vs, the more ought wee to be pro­uoked to serue him. Therefore let euery of vs on his owne behalfe learne to beare Gods 60 benefites well in minde. Let not the poore murmur though they wot not oftentimes which way to turne them: but let them assure them­selues that GOD will so blesse the little which they haue, as it shall well ynough susteine them to liue therewith. And as for the richer sorte which haue more aboundance, let them vnderstand that Gods shewing of him­selfe so gratious towardes them, is to the ende they shoulde the better knowe him and honor him.

For although the riche sorte may now and then alledge that they haue taken much payne in gathering the thinges which they pos­sesse, or that they haue atteyned to them by some other meane, and that they haue them by succession from their fathers and auncesters: Yet will not God lose his right, for (as I sayd afore) it is his blessing that maketh men riche. Therefore they that possesse most must knowe that Gods being liberal to them after that fashi­on, is to the ende to binde them the streitlyer to him, and to allure them the more to serue and honour him as their father, yea and as a kinde­hearted father which desireth nothing but to giue his children their fill of al good thinges, so as they may not want any thing.

Thus haue wee heere a generall rule: which is, that after as GOD giueth vs ease and the commodities of this world, so must wee bee the more disposed to loue him: for that gentlenesse of his draweth vs vnto him. And when we haue so tasted of his goodnesse and found sauour in it: needes must there bee too great vnkindenesse and churlishnesse in vs, if wee bee not moued to loue him as we ought to doe. And that must be not only in our eating & drinking, but also in all thinges that concerne this present lyfe. As for example, if GOD giue vs peace and quietnesse, whiles others are in trouble or at warres: if wee bee vnuexed of plagues and dis­eases, while wee see a number of other folkes afflicted: let vs vnderstand that our Lord allu­reth vs gently vnto him, and would faine winne vs by such kindenesse, and therefore if wee voutsafe not to come vnto him, wee shall pay right deare for the thinges that wee shall haue receiued at his hand. True it is that God re­quireth not any payment at our handes: for we haue not any thing to giue him: but yet will be haue vs to bee thankefull towardes him for our dueties sake. If wee doe not so: it must bee layd to our charge, that being not his children, wee haue treacherously robbed him of his goods.

For what right haue wee to the inioying of them, but that hee is our father? And if wee honor him not, dare wee say wee bee of the number and company of his children? [...] And that is the cause why Saint Paul is so hotte against such as returne not vnto GOD when hee spareth them. What meane yee you wretches (sayth hee?) know yee not that yee abuse the great treasures of Gods goodnesse? For his dealing so gently with you, is as an alluring of you to repentaunce. True it is that GOD doth sometimes chastise vs sharpely, to waken vs and to make vs knowe our faultes, that wee may bee sory for them: But yet for all that, if hee deale mildely with vs, it is as much to say as he woulde faine winne vs by [Page 281] friendly meanes, as hath bin saide already. Nowe if this can beare no sway with vs, wee shewe our selues to be too too leud, and y^t we despise Gods goodnesse, yea and that wee make but a skorne and mockage of it. And therefore must horri­ble vengeance hang ouer our heades, according as S. Paul threatneth in the foresaide place, to al such as abide hard harted and stubborne in their vices, when God beareth with them. And nowe let vs looke to our selues. For although euery 10 mans state be not so wealthie as hee would wish: yet are wee handled very gently in respect of o­thers. What remaineth but that our Lord should enter into account with vs, if wee on our side haue no lust to serue him, and that the ease and rest which hee giueth vs, bee not applyed to shewe that wee take him for our father in­deede, forasmuch as hee handleth vs as his children? If wee (say I) acknowledge not this: then shall not our vnthankefulnesse escape vn­punished.20

Also by the way let vs not forget howe Moses exhorteth heere the people of Israel to beware that they forget not the Lorde when they were well fedde and growen full. But seeing that we bee inclined to such frowardenesse as well as they, let vs consider our owne disease, that wee may seeke remedie for it. For though there were no more but this one point: it were enough to occasion men to mislike of themselues, and 30 to bee ashamed. For wee bee as monsters a­gainst kinde: insomuch that whereas God offe­reth himselfe to vs, and reacheth vs his hande, so as if wee sawe him in his owne person, wee coulde haue no greater assurance of the father­ly loue that hee beareth vs, than that hee is so liberall that wee may haue our fill of his bene­fites: yet notwithstanding wee forget him euen when hee putteth vs in minde of him, not onely by speaking to vs, but also by shewing vs by ex­perience 40 that hee knitteth himselfe to vs, and hath a care of vs in watching ouer vs, not one­ly for the sauing of our soules, but also for the nourishing of our bodies, feeding vs like litle babes, and as it were stretching out of his wings ouer vs, as a hen doeth ouer her chickens, as comparison is made in the holy Scripture.Matt. 23.37 See­ing that God giueth vs such proofe of his good­nesse, and also knitteth himselfe vnto vs, of pur­pose to gather vs together and to take vs vp to 50 himselfe: were it not a diuelishe madnesse to forget him, and to turne our backes vpon him, and to shut our eyes against him, yea and to conceiue so excessiue rage as to say, wee wil not thinke vpon him that seeketh vs, is not this a di­uelishe madnesse? Yes: and yet is there not a­ny of vs all, that can excuse himselfe to bee vn­subiect to such naughtinesse. So then, this text ought of right to humble vs, and to make vs ashamed afore GOD, because wee see wee 60 bee so malicious and spitefull as not to regarde God when hee is neere vs, nor to wake and o­pen our eyes that we might see his goodnesse when it is shewed vnto vs, yea euen after so eui­dent and easie a maner. That is the thing which we haue to remember. True it is that wee make common prouerbes of it, but in the meane while no man thinkes vppon it. Wee say that nothing marreth men but ease: Wee say that ouermuch welth maketh men vnweldie: and yet in the meane while the same thing be­falleth vs, and none of vs findeth fault with him­selfe. And although God preuent vs and blame vs, and doe vs such shame as to make vs heare of it: yet will not wee thinke vppon it. Notwith­standing it is not written in vaine, When thou hast thy fil of the benefites of thy God, beware that thou forget him not. Wherfore let vs marke, that pros­peritie of it self ought to prouoke vs to resort vn­to God, bicause it is all one as if he should reach out his hands and armes vnto vs. Like as when a father offereth his childe a thing and sayth to him, Come hither, and holdeth out his armes: so likewise Gods desire in bestowing his benefits vppon vs, is nothing else but to see vs quiet, as it were in his lap or vnder his winges. Nowe then, if wee haue an eye to the order of nature: prosperitie should drawe vs to God, and make vs well minded to serue him: and yet notwith­standing, wee see how wee despise both GOD and nature and all kindenesse, and become woorse than wilde beastes. For whereas GOD allureth vs to him after that gentle manner: wee turne our backes vppon him, and in stead of cōming to him, retyre from him: nay (which woorse is) wee kicke againste him. For it is not inough for men to despise Gods goodnesse, and to stop their eyes, and to deuour al y^e good things which they haue, without knowing who giueth them: but also they proceede so far as to rush a­gainst him, and to gnashing their teeth at him, and to spurning at him. If a man should liken vs to swine, wee woulde thinke hee did vs greate wrong. And yet are swine contented with roo­ting in the ground, to fill themselues with the Acornes that are fallen downe, and they be not so fearce as to fall to rending downe of the tree, they leape not vp against it, they byte not the boughes, they haue their groines hāging alwais downward. As for vs we play indeede the swine, bicause we haue alwais our groines in the earth: insomuch that When we cram our selues neuer so full, there is none of vs whiche lifteth vp his mind on highe to saye, it is Gods hande that gi­ueth vs this thing: but either we impute al things to our owne policie, or we thinke that the gaine commeth of our selues, or wee imagine that it happeneth vs by some chaunce, and to be short wee neuer thinke of God. But besides this, wee fall to spiting of him, we caste out our furye and rage against him, we strike at him with our tusks, wee withstand him stubbornly to the vttermoste of our power, and we could finde in our hartes that his Iustice were vtterly abolished. For wee treade it vnder foote, as much as in vs lyeth. We see then that we bee woorse than swine, and woorse than the vilest brute beastes that are, yea we be euen vnkindly monsters.

But behold, our God calleth vs to him by this exhortation, wherein wee see the patientnesse which hee vseth towardes vs. If a father had handeled his child as gently as could be, farre [Page 282] aboue the common maner, and the child should thereupon growe proude and despise his father: woulde not the father beare him such displea­sure, as to disdaine to open his mouth to him, to tell him of any thing bicause of his despising of him after that fashion? Yes. Then is it most certaine that wee bee much lesse to bee borne with when it falleth out, that wee resist GOD who is more worth than all the fathers in the world, without comparison. So then, should he 10 not haue iust cause to let vs alone as wee bee, when he seeth that wee haue no minde of him, and that euen his benefites are an occasion vn­to vs to dispise him, so as wee turne them the cleane contrarie way frō the lawfull vse where­vnto hee had ordained them? Might hee not iustly leaue vs in that state as cursed creatures and vnwoorthy that euer hee shoulde open his mouth to speake to vs? Yes: and yet for all that he commeth to seeke vs. Beholde (saieth he) I 20 knowe yee bee inclined to forget mee, when I haue fed you well and fat, and the more abun­dance that you haue, the more ye refuse to come to me, and therefore ye deserue to be shaken off, & that I should neuer remember you any more. Yet notwithstanding, my desire is not that you should perish, but that ye should returne vn­to mee. What naughtinesse or lewdnesse so e­uer I espie in you, I am contented to take you still for my children, I will preuent the vices 30 whereto you bee giuen: therefore take heede y^t ye forget me not when you be at your ease. See­ing that our Lord beareth with vs after that fa­shion, ought it not to breake our hearts though they were harder than stone?

So then, first of all let vs mistrust prosperitie. In deede we couet it, & for the loue thereof wee shun the things that are hard and combersome. If we suffer hunger and thirst, it grieueth vs, & we neuer leaue storming vntill God haue prouided 40 for it: but yet for all y^t it would be more for our profit oftentimes, to indure hunger than to haue abundance. Howsoeuer the case standeth, when­soeuer God bestoweth his benefites vpon vs, let vs haue prosperitie in suspitiō, as I said afore. Not that it ought of it selfe so to deceiue vs & blind­fold our eyes, as wee should not knowe God: but for that it behoueth vs to perceiue our owne na­ture to be so sinfull and euill giuen, as we cannot profit our selues by any of the benefites which 50 we receiue at Gods hand. Yea and we see howe euen Salomon was afraide to bee ouerriche,Prou. 30.9. for feare of aduauncing himselfe against God, least he should despise him and forsake him. See here howe Salomon who was indued with so excel­lent giftes of grace, did neuerthelesse see the frailtie of man to bee such, that when he had all y^t his heart could wish, yet he might forget him­selfe, & be ouersotted as he should fall to renoun­cing of God by aduauncing himselfe against 60 him.Phil. 2.12. Now then, let vs liue in feare and aw, and if God giue vs not such aboundaunce as we would desire, but doe cutte our morsels very small: let vs vnderstande that the same is for our bene­fite, in that wee haue neede to bee dyeted, for feare least fatnesse stoppe our eyes, and so make vs starke blinde. If wee thinke well vppon this, it will make vs to beare pouertie the more pati­ently. When wee want our pleasures and de­lyghtes, when wee want our delicate morselles, and when wee want abundance to fill our selues withall: let vs knowe that our Lorde hath a re­garde to holde vs in awe by that meane: for we shoulde bee in daunger of forgetting him, if we shoulde growe too fatte. And therefore when wee haue wealth at will, let vs bethinke vs thus: why was it sayde to the people of Israel, forget not thy GOD when thou hast thy fill? It was bicause men can not brouke their wealth, in so much that if they haue all that they haue neede of, yea and mor [...] too: they ouershoot themselues, they play the loose coltes, they arme themselues against GOD, and they haue no more care of him. Is the winde in that doore? Let vs learne to haue God alwayes before our eyes: so as if he deale graciously with vs and giue vs more than he doeth to other men, wee may haue the skill to consider, See howe my God commeth to me, and to what intent but that I shoulde bee as it were brooded vnder his wings, and liue obedi­ently towardes him, honouring him and refer­ring my whole life to the glorifying of his holy name, so as it may bee as a bond whereby to binde mee straytlyer vnto him, than others on whome hee hath not bestowed the lyke bene­fites as he hath doone vppon mee? Thus ye see that both poore and riche ought to tend to God­ward, eche one according to his degree.

Againe, the comparing of the people of Is­rael with our selues, ought to quicken vs vp yet better, to stand vppon our garde. It is said, when the Lorde thy GOD shall haue giuen thee thy fill. And of what goods? Of wyne which thou shalt haue gathered of other mens labours, and of all other thinges to lyue by which thou haste not earned: when thy God shall haue fedde thee so of his owne free good­nesse, see thou forget him not. If the people of Israel myght forget GOD hauing had most apparant recordes of the fauour that was she­wed vnto them: what will become of vs which are helde here vnder the common order of na­ture? For wee haue no myracles to spurre vs foorth to Godwarde: wee haue not a lande of Chanaan as a speciall elected and chosen dwelling place. And therefore wee myght easi­lyer forget GOD than that people coulde, if wee shoulde not remember this present lesson earely and late. And for as much as wee see our owne coldnesse, let vs learne to matche the spirituall benefites as well which God hath be­stowed vppon vs heeretofore as which we looke for heereafter, with the thinges that pertaine to the maintenaunce of this transitorie lyfe. True it is that although wee thought vppon no more than the thinges that are giuen vs for this bodie: yet were wee sufficiently bounde to God, yea and a hundred folde more than wee coulde discharge our selues of. Notwithstan­ding, besides all this, our Lorde giueth vs cause ynough to serue him, in that he graunteth vs so many spirituall benefites that belong to the sa­uing [Page 283] of our soules, whereof wee haue a porti­on alreadie.Eph. 2.8. Rom. 7. For whereof commeth fayth? wher­of commeth it that wee bee graffed into the bodie of our Lorde Iesus Christ by being bapti­zed in his name, and that wee bee taken into Gods housholde to bee auowed for his children? Whereof come these thinges but of his giuing of the spirit of adoption vnto vs,Eph. 1.5. & 2 Gal. 4.6. Eph. 2.14. to the intent wee should call vppon him as our father, bee assured of the heauenly heritage, stande in awe of him,10 and liue according to his woord? And is not this dooing of his a speciall gift? Yes, and yet besides this, there is a lyfe prepared for vs, whereof wee haue but onely a taste as yet. For wee haue receiued (as yee would say) some first fruites of it: but wee shall not haue the full frui­tion of it, vntill God haue taken vs quite and cleane away to himselfe: it is ynough for vs as nowe, that we followe after it aloofe. Now then sith we see that besides y^e things which our Lord 20 giueth vs for our bodyes and for this transitorie lyfe, he hath also giuen vs benefites farre nobler and preciouser, as which doe leade vs to his e­uerlasting kingdome: must it not needes be that wee bee too lewd, if wee bee not drawen vnto him? And if wee take occasion to forget him for al his drawing of vs vnto him after that sort: what horrible damnation deserue wee for such vn­thankfulnesse? Yee see then in effect, that the thing which wee haue to remember vppon this 30 place, is that euerie of vs must bethinke him of the great nomber of benefites which hee hath receyued at Gods hand, and which wee receyue stil day by day: and that the same must stirre vs vp to put our selues continually fore­warde in going towardes him, and teache vs to doe him homage for all thinges and in all re­spectes. For we defyle all his benefites, if the end whereunto we referre them, be not the honoring and glorifying of him.40

Againe as touching the goods of this worlde: let vs vnderstand that our Lord cannot deuise to do so little for vs, or to giue vs so slender a porti­on of them, but we shall bee exceedingly much beholden to him though he doe no more: but if we perceiue that he dealeth gently with vs, and that hee beareth with vs: that ought to quicken vs vp and to prouoke vs so muche the more to come vnto him. And therewithall let vs be­ware that our vnthankfulnesse leade vs not to 50 forget him, seeing it is not for nought that hee warneth his people heere by the mouth of Mo­ses, to beware that they forgat him not whē they came to the inioying of the benefites which hee would bestowe vppon them. For wee haue ex­amples thereof euen among our selues. I pray you hath not GOD wrought after a wonderfull fashion heere in planting of his Gospell, and moreouer vttered his blessinges in such sorte, as they that perceiue them not, must spite of their 60 teeth knowe that hee hath shewed his mightye arme? neuerthelesse I shall not neede as nowe to blame mens vnthankefulnesse, it is too ap­parant and openly knowen. For haue not many beene ashamed, yea and are not many ashamed still, to bethinke themselues of the miserable state out of which God hath deliuered them? Wee heare howe Moses sayeth heere, Forget not thy GOD which brought thee out of the lande of bondage or bondmen. As if hee shoulde say, when GOD shall haue graunted you the grace, to dwell quietly in the lande which he will giue you in possession: call to minde the state wherein yee haue beene, that yee maye acknowledge the good which GOD hath done you in deliuering you from it. Heere then are two thinges done you to vnderstande: The one is, that the present benefites must prouoke ye to honour him that hath shewed himselfe so li­berall towardes you: [and the other is,] that the remembering of your former miseries, must alwayes humble you and holde you in awe, so as ye mount not vp in pryde to like well of your selues and to bee puffed vp, nor the prosperitie that is giuen ye make yee to forget what bon­dage yee haue beene in.

Now although this was spoken to the chil­dren of Israell, I pray you doeth it not fitly agree vnto vs? Ought not wee to consider well to whom wee bee beholden for this chaunge, that God hath vouchsafed to giue his children (as ye would say) a quiet nest heere, so as they which were oppressed and ouerlayd with bondage and tyrannie, are nowe at full libertie, and inioye the thinges which they neuer hoped nor looked for? Seeing then that our Lord sheweth himselfe so gratious, are we on our side to bee excused, if wee feare him not? Though all the world might bee acquit, and all men scape Gods hande for misknowing him: yet deserue we to be condem­ned in that behalfe. But ought not the remem­braunce of all the miseries whereout wee bee scaped, to be so printed in our heartes as wee might liue continually in awe of our God? And although we haue prosperitie as nowe, let it no [...] puffe vs vp, nor minister occasion to vs to stand too much in our owne conceites. And generally, ought not all Citizens, Burgesses, yea and straungers of Geneua to bethinke themselues thus? It is not long agoe since wee were in suche bondage and tyrannie in this Citie, as there was no likelyhood that euer wee shoulde haue scaped them. Nay rather wee seemed to haue beene as a people forlorne and past hope of recouerie: and yet hath our GOD looked mercifully vppon our miseries, and prouided remedy for them, and that after suche sorte as men woulde neuer haue thought, and as surmounted our desire. The Citizens and Bur­gesses that haue beene priuie to the calamities and miseries from the which GOD hath de­liuered them, haue they not good cause to mag­nifie suche goodnesse and mercie? And as for the straungers whome God hath conueied hi­ther as it weere into his folde, ought they not to consider thus with themselues? Alas, wee were as in the gulfe of hell in the horrible deso­lation of the popedome, and God hath pytied vs, insomuch that hee hath reached vs his hande to take vs thence and to bring vs hi­ther into his Churche, that wee myght wor­ship him with one common accorde.

[Page 286]Seeing it is so that all that euer belongeth to the one onely God, is conteined in an othe: must it not needes follow that it is a cursed superstition, when we sweare by the name of an ydol? Yes: for the honour that is due to the onely one God, is conueyed away to the creature. All they there­fore which sweare by any other than by the name of God, doe shewe themselues vnworthy to bee his people, yea and that it is not long of them that they bereeue him not of his due ho­mage.10 Nowe wee see howe it was not for nought that Moses hath tolde vs here, that wee must sweare by the name of God. And indeede when the prophets intende to shewe that the right Religion shalbe set vp euery where,Esa. 65.15. they say that all tongues shall sweare by the name of God. The heathen men likewise had the same opinion, that their swearing by their ydols was a token of their seruing of them. And that was comprehended vnder the worship which they 20 yeelded vnto them. If they had not imagined that there was some diuine maiestie in an ydoll: they woulde neuer haue sworne by the name of it. True it is that afterwarde they disguised their othes, so as they sware likewise by their kinges and princes: but that flatterie was an vn­hallowing of Gods name, and they themselues knewe full well that they were blameworthie in so doing. For in going about to flatter men, they vniustly snatched to their ydols y^e honour 30 which they pretended to be due to them. Seeing that the Infidels knewe that an oth is a kinde of worshipping, shoulde not they that haue beene rightly taught, haue a much more surer rule? Yes: and therefore let vs marke wel, that Moses in commaunding men to sweare by none but by the name of God, sheweth that therein they doe him the honour of acknowledging him for onely Iudge,1. Cor. 4.5. and attribute vnto him the office of ser­ching mens harts and thoughts, and of bewray­ing 40 the thinges that are secret and hidden,Psal. 31.6. & fi­nally acknowledge him to bee the certaine and vnfallible truth, and therefore that he is able to be sufficient witnesse thereof. That is the effect of that which he ment to say.

Nowe hereby wee see, that such as sweare by the names of creatures are ydolaters, & rob God of the protestations which hee will haue men to make vnto him, inasmuch as hee will haue none to be so honored but himselfe. It is a common 50 thing among the Papists to sweare by the virgin Mary and by the rest of the saints. True it is, that men haue not thought that to bee so great euill: but although there were no more but that, yet there appeareth to bee manifest ydolatrie in so doing. For why? They that sweare by the virgin Marie, doe set her in Gods feate, as though it be­longed to her to iudge the worlde: and a man coulde not deuise to doe greater wrong to our Lorde Iesus Christ, than to attribute that thing 60 vnto her which is giuen vnto him alone, yea and giuen vnto him in respect that hee is God mani­fested in the flesh.2. Chr. 6.30. Againe, they attribute vnto her the searching and knowing of mens secret thoughts, which title the holie scripture reser­ueth peculiarly vnto God. Then is it horrible trecherie to sweare by the virgin Marie, or by a­ny other creature. And would God this supersti­tion were vtterly abolished among vs, that it might neuer be had in rememberāce any more. But what? There are a number of wilfull folke, from whom that cursed custome cannot bee ta­ken, and say what yee will to them, they conti­nue doted in it, insomuch that if a man doe so point them to it with his finger, that as blinde as they bee they may see the meane howe to yeeld God his due honour: yet all is one with them, they will not in any wi [...]e bee made to beleeue it. And why? Because the diuell hath bewitched them. Howsoeuer the case stande let vs note that al such as sweare by any other name than by the name of God, are ydolaters. And why? I tolde yee the reason before: namely because we can­not sweare by the name of God, but wee must confesse that he is our iudge, and that it is one­ly hee to whom it belongeth to knowe our secret thoughts, and to punish vs for falsifying his truth and for turning of it into a lye, wheras we should beare witnesse vnto it. And let vs marke that one kinde is put for all of that sort. By reason whereof wee bee commaunded, not onely to sweare by the name of God, but also to yeelde such confession of him before men, as we may shewe our selues to bee his people in deede, and that we woulde faine that hee shoulde reigne a­mong vs, and that his name shoulde be glorified. And so let vs extend this lesson generally to the honoring of God, so that if the case concerne religion, wee giue not that thing to creatures, which our Lorde telleth vs is peculiar to him­selfe. And therefore whensoeuer wee speake of the name of God, let vs yeeld him al that belon­geth vnto him, let those thinges bee reserued vnto him, and let vs not bereaue him of his ho­nour, to giue it away by peeces and colluppes to men and other creatures. This extendeth verie farre. Neuerthelesse it is ynough for vs to be ad­monished in faire wordes, that when Moses saith wee must sweare by the name of God, it is as much as if he should say, my friends, like as yee worship the Lord, so must ye also maintaine his honour before men. Insomuch that if any man will compell you to transforme or chaunge your religion, you shall not suffer it in any case whatsoeuer: but stande stil in this vncorruptnes to say, we haue the one God who hath called vs to him,Deu [...] [...] and both created and redeemed vs: and therefore it is good reason that wee shoulde bee his heritage, and continue wholly his. Thus yee see in effect what Moses meant to vtter in this text.

But heere wee see the frowardnesse that is in men, which is a thing greatly to be lamented. For an othe (as I saide) ought to bee a recorde of y^e honour which we yeeld vnto God: and wee see howe men cleane contrariwise will needes spite him in vsing of othes. First of all, when men sweare vnaduisedly, is it not a manifest despising of Gods name? It must bee rapt out when there is neither why nor wherefore. The talke shalbe but of mirth and laughter: and yet notwithstanding Gods name must bee mingled [Page 287] with it. And is not that too great and too shame­full a skorning of him? Nay moreouer, a mannes patience is no sooner stird, so as he entreth into a litle choler: but by and by gods name must an­swere for it. In so much that it is not enough for them to some out their rage against their nighbours, but they must also step vp against God, and shew themselues wode and starke mad. And they be no simple othes which they vse: but othes matched with blasphemie, whereby 10 y^e maiestie of Gods name is as good as trampled vnder foote. Othes are referred to nothing lesse than to the end that I spake of, (that is to wit to the glorifying of God among vs) when they be applied to so deuillish outrages as the wilfull de­fying of God, and the skorning of his name, by tossing it too and fro like a tennisball, without yeelding any reuerence vnto it. And there­fore let vs learne that it is too too detestable a vice when trifling othes are so rife among vs,20 and also that in our cholerik passions of impati­encie Gods name shoulde be so rent and torne, and that men are not contented to haue sworne after some simple manner, but also take vp kindes of othes that are matched with blasphe­mie, so as it appeareth that their intent is to make warre against God, and euen to spyte him when they cannot bee reuenged of men. Thus yee see what wee haue to marke vpon this text. Therefore to bee short, let vs vnder­stande 30 that it is not ynough for vs, that the spi­rituall seruice which wee owe vnto God bee yeelded vncorruptly vnto him: that is to wit, that wee put our trust in him, that wee call vp­pon him, and that wee offer him our soules and bodies in sacrifice: but we must also shewe open­ly before men what religion wee holde of, and wee must make it knowen that wee bee separa­ted from all the defilements of the Infidels and vnbeleeuers. The thing which is expresly re­quired 40 heere, is that when othes are to bee v­sed, wee must vse them with such sobrietie as God may bee glorified, and that whensoeuer wee sweare, wee must beare in minde that God is to bee reuerenced as our iudge, and offer our selues in such wise before him, as hee suffer not any falshoode to abide vnpunished, and as wee yeelde vnto him the office of serching euen our heartes. If wee deale so: then shall our othes be holie vnto him, and accepted as a part and por­tion 50 of the seruice that he requireth and allow­eth. And by that meanes wee shall abhorre and loth not onely the blasphemies whereby he is spyted out of measure: but also all fonde and trifling othes, that are made without cause or reason. Thus wee see in fewe words what wee haue to note, and howe this text is to bee put in vre.

Nowe Moses addeth immediately, Yee shall not followe any other Gods, the Gods of the heathen 60 which dwell rounde about you. When hee saieth, yee shall not followe any other Gods: hee sheweth vs that wee cannot mingle the true re­ligion with any abuses, or with any thing de­uised by vnbeleeuers, but by and by all is mard, and God disauoweth it, as soone as wee swarue one way or other from the plaine trueth, and from the rule that hee hath giuen vs. For it is not saide simply, you shall not renounce your GOD: but they bee forbidden to followe a­ny other Gods. So then let vs marke wel, that if wee intende to serue the liuing God, we must holde our selues to him alone, and worshippe him with such vncorruptnesse, as all ydoles bee vtterly cast downe, and all superstitions cut off and cast behinde vs. And if this were well ob­serued, wee shoulde no more bee put to such paines, neither shoulde wee haue so manie bic­kerings as wee haue. For what causeth the troubles that are nowadayes in the worlde, and that there is such diuision betweene vs and the Papistes? For both of vs confesse that there is but one God: that grounde is common to vs both, both of vs name him the maker of hea­uen and earth, and both of vs take Iesus Christ for our redeemer: and yet notwithstanding we bee at so greate oddes, that the Turkes and the Iewes are not more deuided from vs than the Papistes are. Whereof commeth this? Not that the Papistes doe vtterly renounce GOD: but because they will needes make a mingled and confused hotchpotch of all the Religions of the worlde. They haue raked together all abuses, all Sathans trumperie, and all the superstitions that euer haue beene: and that terme they the seruice of God. It is no part of their meaning to holde themselues to the purenesse of the holy scripture, and of the Lawe and the Gospell: but to the thinges which they haue deuised of their owne braine. They will needes haue those thinges mingled with the pure seede: and that is such a corrup­tion, as God is vtterly shaken of by it. Although men thinke it not▪ or at leastwise confesse it not with their mouth: yet hath hee no more place where those thinges are. So then (as I saide afore), if this saying which forbiddeth vs to followe any other Gods were well obserued: we might easily agree nowadayes with the Pa­pistes. For the controuersie heere concerneth not the onely name.

True it is that the Papistes call not their Sainctes which they haue forged, their Gods: but yet they serue them and worshippe them as Gods. And therewithall they haue deuised such lawes and ordinances as they thinke good: and yet the thing which they terme Gods ser­uice, is but vtter follie of their owne inuention. Nowe it is a flatte following of the Gods of the Paynims, when men vse straunge fashions in the seruing of God, and in steede of praying vn­to him alone, doe call vpon the creatures, so as they cannot tel whom to choose when al comes to all. And therefore let vs beare wel in minde the meaning of Moses: which is, that to worship God aright, we must sticke simply to his word: wee must stop our eares against all thinges that are brought vs from elsewhere: and we must not admit any thing but y^t which we haue from God onely. Let vs then submit our selues wholly to the obeying of our god, & not receiue any thing which procedeth not out of his mouth. And if we

[Page 390]beare with our infirmities,Esa. 42.3. and that he is always pitifull. Although we deserue to sinke vnder his hande: yet will he alwayes shew mercie towards vs. But doth it followe therefore, that he will be scorned at our handes, and that wee may come pranking against him to despise him? No: but contrariwise, forasmuch as he sheweth himselfe gratious and louing towards vs, it ought to break & soften our harts, to make vs submit our selues wholly vnto him, and at leastwise to applie our 10 selues altogether to the seruing & honouring of him, when he preuēteth vs through his free goodnesse. Then let vs mark well, that when our Lord is neere vnto vs, although it bee of purpose to make vs glad, and also to giue vs contentation and rest: yet notwithstanding hee ceaseth not to be zealous in the maintaining of his glorie, nei­ther will he suffer it to be trampled vnder foote, without sending horrible vengeance for it. Doe we then know that our Lord dwelleth among vs?20 Let vs on our side beware that wee sanctifie our selues wholly vnto him, for feare least his wrath bee kindled, that is say, least hee withdraw his goodnesse which he hath once shewed towards vs, and bereaue vs of it as we deserue, and there­withall powre out his wrath vppon vs, when hee seeth that hee cannot winne vs, nor any whit preuaile by shewing himselfe pitifull in bearing with vs with such louingkindnes and gentlenes as he doth. Ye see then after what sort we ought 30 to vse y^e goodnes and patientnesse of our Lorde. That is to wit, knowing that we may boldly stay vpon him, not doubting but that he wilbe fauo­rable vnto vs, wee neuerthelesse must inde­uour and inforce our selues to the vttermost of our power to serue and honour him. And foras­much as we cannot do it of our selues: wee must pray him to hold vs in such obedience by his ho­ly spirit, as our whole seeking may bee to shewe y^t his comming so vnto vs is not in vaine, but that we be truly knit vnto him, and that hee hath set such a holy and vnuiolable bond betweene him and vs,Psal. [...]. [...] that as he once gaue himselfe to vs to be our inheritance, so he also possesseth vs, and ma­keth vs to be throughly contented with him, and to proceede in such wise in profiting to his honor & glory, as our whole life may shewe that we de­sire nothing else but to bee reteined vnder his protection.

Nowe let vs kneele downe in the presence of our good God w^t acknowledgment of our faults, praying him to humble vs more & more by true repentance, so as we may not onely be sorie for our faults, but also amend them and submit our selues duetifully vnto him, to the intent we may be more and more rid of all our naughtie lustes, and bee clothed againe with his righteousnesse, that by the shining of his image in vs, wee may shew our selues to be his true children and that our desire is to be ruled by his holy spirit, euen vntill he haue made vs partakers of his heauen­ly glorie. That it may please him to grant this grace not onely to vs but also to all people and Nations of the earth, &c.

On Tewsday the xxx. of Iuly. 1555. The xlix. Sermon which is the fift vpon the sixth Chapter.

WE sawe yesterday howe Moses shewed the people, that foras­much as God vouchsafed to dwell among them, they also ought to liue in his feare. And wee likewise must thinke, that his approching vnto vs after that sort, is not to be despised of vs, but rather to the intent that his goodnesse should prouoke vs to honour him the 60 more. And there was a threatning added imme­diatly, For feare least thou be bereft of the land which thy God hath now giuen thee. Wherein Moses de­clared, that when we haue receiued any good al­readie at Gods hand, we must not be proude of it, but rather yeelde him due honour for it, that we may inioy it still: for after as he sheweth him selfe liberall to vs, so doth he binde vs vnto him. And therefore let vs marke, that when wee haue the possession of his benefites, it is not to the ende wee shoulde fall asleepe in them, but ra­ther haue the greater care to serue and honour him. And herewithal let vs note, that vnder this terme of y^t lande of Canaan, Moses comprehended generally all that belonged to the peoples ele­ction: for that lande was an outwarde testimony thereof. Therefore in effect hee ment to say, Beholde, God hath chosen thee to bee of his houshold and Church: wilt thou continue ther­in? Then must thou be carefull to honour him, and walke after his guiding. Nowe to apply the [Page 291] same to our vse, it is all one as if a man shold say vnto vs, seeing that God hath promised to be our father and Sauior, let vs feare him, to y^e intent he may continue alwayes so. And this importeth y^t he wil haue a care of vs, during this mortal life of ours. And although we passe through many mi­series, yet will he deliuer vs from them. Howbeit that his defending of vs in this world is not the chiefe benefite, nor the thing that we must stay vpon, but we must mount vp higher to y^e endlesse 10 life. And so to be short, whensoeuer we think vpō the benefits that god hath giuen vs, let vs vnderstande that hee can well bereeue vs of them as soone as we abuse them, and pluck away our fe­thers y^t make vs so proude. For his bestowing of his benefits vpon vs, is not to the intent that we should despise him, & take occasion to stande in our owne conceits, & so be negligent and cal no more vpon him: but the blessings which we inioy tend to this end wee should dayly and howerly 20 haue y^e better regard of him, & lift vp our minds on high to yeeld him due thanks, and to glorifie him in our whole life. Now herevnto Moses ad­deth, Thou shalt not tempt the Lorde thy God, as you tēpted him in Masa. Hereby he meaneth y^t the people must not abuse gods patience. As if he shold say, look wel to it my friends: although god deale gently with you, ye must not think but your sins shal come to accoūt, if you serue him not with all humility. If ye say, we be Gods friends, we neede 30 not be afraid y^t he wilbe angry with vs or work vs any displeasure, for we see how well he dealeth w^t vs: beware how ye daly so with him, for ye know what befell to your fathers in Masa. Therefore do no more so, but preuent the chastisements of your God, & before he arme himself against you, know him to be your iudge, and tary not till hee shewe forth the tokens of his wrath and venge­ance by his deeds, but in y^e meane time while he vseth mieldnes & gentlenes, consider y^t hee allu­reth 40 you to repentāce,Rom. [...].4. & so let euery man be prouoked to amend his faults, that God may be ho­nored by y^t mean. For if ye tempt him againe, he wil not bere it. He sharply punished your fathers in Masa: but you shal feele much greater & horrible punishmēt, if you go on stil. And let vs mark, that here he toucheth the story which is written more at length in the seuenteenth of Exodus.Exo. 17.1.7. There it is saide that the people being in a drie place of the wildernesse, did grudge and repine 50 against Moses, because they had no drinke, cry­ing out that they were betrayed, because there was no more water in the desert, so as it had bin better for them to haue taried still in Egypt, where were graues ynow to haue buried them in God punished the people with the bytings of Serpents: but yet howsoeuer they fared hee had pity vpon them, and vsed mercie towards them, sending remedy conuenient for y^e same. And yet notwithstanding his will is to haue the name 60 therof to continue stil, for a memorial to vpbraid the people with their vnthankfulnesse. It is his pleasure y^t it should remaine still, to the intent y^t the childrē might know y^t their fathers were re­bels: for y^e word Masa betokeneth as much as tēp­tation. Now for y^e better vnderstāding of y^e things that are saide here, we must consider what it is to tempt God: for that is done diuers wayes. But chiefly it is said that we tempt God, when we be too importunate in requiring more than is law­full for vs, and when we will needs haue further trial of his power and abilitie than pleaseth him, so as we fall to spyting of him as if we would say, Go to we shal see now whether God be mightie or no: let him do what wee will haue him to doe. When we go to work with such outrage, & haue no modestie nor stay of our selues, so as we con­sider not what is lawful for vs, but wil needs haue God to please vs without awe or measure: then do we tempt him. And why so? This word Tempt betokeneth properly to assay or trie. See nowe, God is willing to vtter his power, howbeit not at our pleasure: neither were it reason that he shold be subiect vnto vs. True it is that he vseth this a­miable kind of speech,Psa. 145.19. that he wil doe the will of such as feare him. But this will is ment, not of an inordinate lust when men take leaue to craue whatsoeuer commeth in their minde: but of the desire that is subiect and conformable to Gods ordinance, so far forth as he giueth vs leaue. And by that meanes God is glorified. It is not ment y^t he will do whatsoeuer commeth in our head: for that would oftentimes turne to our vndoing. As for example, whē he gaue the people flesh: it had bin much better for them to haue died for hun­ger,Num. 11.33. than to haue crammed & glutted themselues after that fashion vnsatiably in despite of God. But God performeth our wil, whē we be obediēt vnto him, & haue respect vnto goodnes in al our requests, according as S. Iohn exhorteth vs to attempt nothing further than pleaseth him.1. Ioh. 3.22. If wee doe so, God will also pleasure vs. But if wee come malapertly with a loftie countenance, to say I wil trie whether God can do this or no: [we shal come short of our desires.] What? Is it a conue­nient fashion of dealing, that we shold stepforth so to trie God, & that we wil needs haue him to giue vs proofe of his power by making himselfe subiect to vs? Is it not a diuelish malapertnes that carieth vs so away? Yes▪ So then, we se now what is signified by this word Tempt, namely a trying of God, as though we douted of his power or a­bilitie, & a repining at him & a charging of him with infirmitie when he doth not whatsoeuer we lust, so as we measure him by the things that we perceiue with our eyes. That is the temptation which is forbidden here. And indeede our Lord Iesus Christ is a good & faithfull expounder of this text. For he alledgeth it to beat back Satan, as is written in the fourth of S. Mathew.Matt. 4.7. Yea and y^e diuell himself taketh y^e holy scripture to tempt our Lorde withall, facing him with this text, It is written that God hath giuen his Angels charge ouer thee,Psal. 91.11. to beare thee vp in their hands, & not to suffer thee to dash thy foote against a stone. Wel then, herevpon we may gather, y^t God hath committed vs to the keeping of his Angels, so as we shalbe borne vp by them, & preserued from all euill that may incounter vs. Wee must assure our selues of that. But yet it is said therewithall, that they shall keepe vs in all our wayes, that is to say, which we haue to go in. Now then, let vs [Page 292] keepe on our wayes, that is to say, let vs looke a­bout vs how God hath disposed our life, & let vs not attempt any thing rashly & vppon our owne head, but let euery of vs cōsider his own calling: & then we may be sure y^e Gods hand shal always be reached out ouer vs, and y^e Angels of heauen shall trauel after vs: let vs not doubt of it. Neuer­theles whatsoeuer come of it, let vs not passe the bounds & lists y^t he hath set vs, nor play the loce colts to say, I will go trie this or that: for y^t were a 10 tempting of God. Why so? For whosoeuer listeth not to take paines, but saieth: is not God able y­nough to maintain me? He trieth gods power too fa [...]. For why? God hath promised that his blessing shalbe vpon y^e handes of them that take paines.Psal. 128.2. His will is y^t the lande should be tilled, and y^t men should follow husbandrie, & other labors, euerie one according to his calling. And yet notwith­stāding if they wil needs refuse al this, & disdain to vse those ordinary meanes: is it not a temp­ting 20 of him what hee can doe? It is all one as if I shold step vp into y^e pulpet, without vouchsafing to looke vpon any book, & fondly imagine to say thus in my self: tush, whē I come thither, god will giue me ynough wherof to speak, & in the mean while I holde scorne to reade, or to study afore­hand what I shal speake, & come hither without minding how to apply y^e holy scripture to y^e edifi­ing of y^e people, by reason wherof I should play y^e presumptuous foole, & God also would put me to 30 shame for mine ouerboldnesse. In like case is it with al other things. So then we see in effect y^e to tempt God, is to be vnruly, and to omit the meanes which God giueth vs and setteth downe vnto vs, & to refuse to put thē to their right vse, so as wee wil needs haue God serued after our owne fond liking, and make him as it were subiect vnto vs. And forasmuch as our Lord Iesus Christ alled­ged this same text against Satan: we see which is the true and naturall sense thereof.40

Nowe then, whereas it is saide, Thou shalt not tempt thy God: It is al one as if Moses had said, my friends, beware ye play not mockholiday. When God is patient, and powreth not out his rigour vpon you at the first dash: thinke not that there­fore ye shal scape scotfree, neither take occasion to fall asleepe & to flatter your selues for it: but liue in feare, and preuent the wrath which God hath not yet powred out vppon you, because hee spareth you. To be short, we be said to tempt god,50 when we abuse his benefits which we possesse, & which he hath put into our hands, & in y^e meane while acknowledge not him to be the founder of them. For why? vnder pretence that God dea­leth gently with vs, we beare our selues in hande that wee may despise him. And that is a turning of his goodnes to the cleane contrary end that it ought to be applied. Doth not god apply himself to vs, of purpose to win vs, and to the end that we should haue his loue so printed in our hearts, as 60 we might be wholly knit vnto him and made one with him? But if euery of vs do contrariwise run at rouers, & deuour the goods y^t he hath bestow­ed vpon vs: is it not a tempting of him? Yes. And aboue all thinges whereas it hath pleased him to impart vnto vs the doctrine of saluation: it is to the intent wee should take him for our father, and Iesus Christ for our shepherd, and that wee shoulde harken to his voice. Againe he hath ta­ken vs as it were into his house, to the intent we should be his very houshold folke, applying our selues more and more vnto him, and bee vtterly separated from y^e vnbeleeuers, by dedicating our whole life vnto him. But on the contrarie part, if we will needs be vnruly, & yet in the mean while vaunt our selues of hauing the Gospel, insomuch y^t we feede our selues with this vaine hope to say, O ho, seeing we haue Gods word, he cannot but loue vs, [...] for it is his power to y^e saluation of al that beleeue: I say if men dalie after this sort, & abuse the name of faith to make a shrowding sheete of it, to the end they may giue themselues the more boldly to all naughtines: it is a tempting of God. For inasmuch as hee vttereth not his power at y^e first dash by thundering downe vpon them: hee seemeth to them to be as a little babe & a weak­ling, & so they play with him [at their pleasure]. Therfore let vs learne to feare God: & although we perceiue not that he hath drawen his sword, bent his bow, & made readie his arrowes against vs:Psal. [...] yet let vs not tary till y^e fire of his vengeance be kindled vpon vs, but consider that the sentēce therof shalbe executed vpon all y^e despisers of his maiestie, though they feele nothing of it for a time. Thus ye see how we be forbidden to tempt the Lord in the time of prosperitie. To be short, let vs learne to feare God while he beareth with vs. For if we say with these mockers, what I pray you? Doth not God shew himselfe gracious & fa­uorable towards vs, in that hee doth vs so much good? It is all one as if we scorned his power and should say, yea, it is true y^t men threaten vs with Gods punishments, but where be they? wee per­ceiue no likelihood of them. When we speake af­ter y^t maner, it is a defying of him, as though wee would say, Let vs tary a while & see what he can do. Yea, it is moreouer as good as a bereauing of him of his power, and a making of him to be an ydoll: and is not y^t (in effect) a denying that he is the iudge of the world? Wherfore to y^e intent we may not tempt God, let vs learn to liue humbly and warely. Although we bee at our ease & rest, & although there be no shew or likelihood y^t god wil send any aduersitie or affliction vpon vs: let vs not measure his power by our perceiuerance, nor after y^t which we see: but euē when his scour­ges seeme to be very far of from vs, let vs bee as much afraid of them, as if wee felt the stripes of them alredy. Thus ye see in effect how we ought to put this text in practise.

Now whereas Moses addeth, As ye tempted him in Masa: It is all one as if he had said, seeing yee haue escaped for one brunt, come no more there. For whereas your God shewed himselfe mercifull at that time: his meaning was that yee shoulde not vnderstande, that hee listed not to be tempted. Wherfore seeing he hath withdraw­en his hande from you, let it not be an occasion to deceiue you hereafter, that yee shoulde take courage to tempt him any more: for when men prouoke him so often, it is not for them to looke for mercy and fauour at his hand.

[Page 293]Now we see to what purpose Moses alledged the temptation wherewith the Iewes tempted God in Masa. And thereby we bee taught, that when wee haue done any fault, wee must bethinke vs of it, to the intent wee may doe no more so. And in stead of taking occasion to grudge at GOD through impatience: we must humble our selues the more vnder his awe. When wee haue offen­ded him after that sort, and obtained forgiuenes: it is to the ende we should take the better heede 10 all our lyfe after, and that the rememberance of our euil doing should abide printed in our hearts, vntill we haue shewed that Gods goodnes hath booted vs as well as his scourges and correcti­ons. And therefore, to bee short, when God cha­stiseth vs, let vs beware that we receiue instructi­on by it: and when he forgiueth vs, let vs looke that wee take such taste of his goodnesse, as may inflame our heartes and mindes to honour him the more. Whereas the vnbeleeuers doe mocke 20 God when he spareth them, and make no recke­ning of it, but beare themselues in hand y^t they be discharged, if he punish them not out of hand: ye see that the faithfull must by all meanes stirre vp themselues to feare & honour God so much the more carefully and warely. When he chasti­seth the vnbeleeuers, they fret and storme and grinde their teeth at him, and their rebelliousnes increaseth more and more, euen vntill it come to starke madnesse. Nowe then, whereas the vnbe­leeuers 30 are so frowarde, y^t howsoeuer God deale with them they become still worse and worse: let vs thinke well vpon this, euen to returne into the right way, whether it bee that God lift vp his hand to chastise vs, or that he make delay & pi­tie our infirmities as not being willing to punish them at all: To this purpose is Masa spoken of in this place. And so, to be short, when we haue cō ­mitted any grieuous offence I meane publikely, so as there is any disorder among vs and God is 40 offended: let vs bethinke our selues thus: Alas, seeing that God hath shewed himselfe a father for all our prouoking of him, and yet neuerthe­lesse receiued vs to mercie: let vs doe so no more. Seeing God hath pitied vs and reached vs his hand, euen when we deserued to haue beene destroyed, which thing he hath not suffered to come to passe: let vs beware & take heede that wee giue not too much scope to our lustes, so as they should make vs to slip from him, and to o­uershoote 50 our selues so farre, as to run into the way of damnation. After this maner (say I) must the faithfull quicken vp themselues, bearing in minde that when they haue once ouershot them selues, & forsaken the right way: they must cal thēselues home againe to walk awefully euer af­ter, and betake thēselues into Gods hand, y^t he may guide them & not suffer thē to be so ouer­seene any more. Also we must doe the like par­ticularly. When any man shal haue bin ouerseen 60 for a time, and not haue dealt so warely as hee ought to haue doone, euen after hee knoweth Gods trueth: let him bethinke himselfe thus: Alas, I haue bene vnthankefull to my God, and for as much as I haue started away from him, I am worthie to bee vtterly confounded: but yet hath not he suffered that to come to passe. Now then what is to bee done on my part? It is not meete that I shoulde forget the faultes which I haue committed, but that I should thinke vpon them, and beare the bitternesse of them still a­bout mee in my heart. After that manner must euerie of vs deale, say I: not as distrusting God, or to prouoke our selues to any despayre: but to reyne our selues the shorter, and to holde our selues the more in awe. For as soone as a man doeth but lift himselfe vp, by and by he ouer­shooteth himselfe if God let him alone. That is the thing which wee haue to note in this text, where Moses sayeth that they must not tempt God, as they tempted him once afore in Masa. And for the same cause and to the same purpose also is it spoken of in the Psalme, where it is said, To day if ye heare his voyce harden not your heartes as your fathers did in the wildernesse.Psal. 95.7.8 This is spoken expressely of the temptation that Moses toucheth here. See how the Prophet war­neth the people, yea and that desirously, as if he should say, very well, if ye bee so teachable as to hearken to your God, seeing he doeth now ex­hort you to come vnto him, refuse it not: for this benefite shal not last alwayes to them that make delay and are neuer mooued to obey him, but driue of from day to day when he calleth them. And therefore, if ye heare his voyce (sayeth he) nowe when God calleth you. He vseth there a vehemencie as though he could not finde words fit to exhort the people and sufficiently to prick them forwarde. In that hee saieth, Goe to my freindes, bee well aduised that you harden not your heartes: he sheweth what is the cause of al mischeife, and why we profit no better by Gods teaching of vs. Namely that besides that we bee full of naughtinesse, and so sinfull by nature, that whereas our heartes ought to be susteined to re­ceaue that which God sayeth, it may seeme that wee intende of set purpose to harden them a­gainst him: we doe moreouer fall to stomacking against him with a certaine spitefulnesse, as if we would say, what care I to obey God? Shall I bee brideled of my will like a beast? Beware of that sayeth he: for ye knowe what happened to your Fathers. The Prophet casteth them in the teeth with the thinges that had beene done by their forefathers in olde time, to the intent they shoulde not boast of their descending from the holy Patriarkes. Beholde saieth he, your forefa­thers were rebels: & how thē haue you continu­ed vnto this day? Is it not through Gods mer­cie? Yes: for ye shoulde haue perished vtterly. Againe, seeing your God hath pitied you being Abraham his race: thinke not that he will haue ye to runne backe again, so as ye should bee al­wayes newe to begin. For when he hath borne with you a while, he must bee faine to make you pay your arrerages all at once. Thus ye see that the way for vs to put this sentence in practise, is to vnderstand that when God shall haue pardo­ned our faultes oftentimes, hee shall haue iust cause to punish vs the more grieuously, if wee ceasse not to prouoke him still, but will needes bee the boulder to doe euill, vnder pretence [Page 294] that hee hath not vsed extremity towardes vs. If God see that in vs: hee can well call vs to ac­count for all the thinges that hee had pardoned before. For his pardoning of vs is with conditi­on, that we should humble our selues, and con­sider all our life after, how much we be beholden vnto him. If an offender haue obtained fauour, and thereupon he fall to spyting of him to whom he is beholdē for his life, within a day or twaine after: doeth he not deserue to haue his former 10 lewdnesse brought to remembrance againe, and to be reckened withall frō point to point, and to haue his vnthankfulnes laid afore him, for his a­busing of the fauour y^t had bin shewed him? Yes: and thinke we that our Lord will haue lesse right than mortall men? Thinke we then that his she­wing of fauour vnto vs, is to the intent to make vs bolder to doe euill? No, but rather his dooing of it is to the intent wee shoulde all our life after beare our offence in minde and bee sorie for it:20 accordingly also as wee see howe the good king Ezechias speaketh of the bitternesse of his heart,Esa 38.15. when he sayeth, that he will bee mindefull of the euill and of the offence that he had committed. Not but that he reioyced in Gods goodnesse, but that yet neuerthelesse hee would beare it in re­membrance, to the intent he might not let him­selfe slip any more, nor be any more surprised by the wylinesse of Satan.

Now after that Moses hath spoken so, he ad­deth:30 Ye shall diligently keepe the commaundements, Statutes, and Lawes of your God which I set before you this day, that you may enter into the land which he pro­mised to your fathers with an othe, and he driue ou [...] all your enemies before you. Here we bee put in minde of the thing that hath beene told vs before: that is to wit, that whereas Moses vseth many wordes to expresse the Lawe, it is no superfluous speech, but serueth to induce folke the better, to profite in the doctrine that is giuē them. As if he should 40 say, Giue good eare: for behold, your God taketh paines with you. Like as a schoolemaister taketh paines to teach the children that are committed to his charge: so doth God apply himselfe to you, giuing you his Law orderly and distinctly, to the end ye should not be greatly combered to vnder­stand what he saieth concerning his will. Here therfore are his Statutes, Ordinances, & Iudge­mentes. As if he shoulde say, the doctrine is set foorth vnto you in good order, so that if you can 50 finde in your hearts to hearken to your God, and to receiue y^t which he shall say, you need not dout but you shall be taught faithfully by his word, & haue knowledge of al things y^t are good and con­uenient for you. The first thing then which Mo­ses ment to expresse by these wordes Iudgementes statutes, & Ordinance [...], is y^t our Lord taketh paine to teach vs whatsoeuer is good for vs, and y^t he vseth such order, as we cannot say that his word is too high and confused for vs. And therewithall his 60 intent is also to hold mē wholly to the pure obe­dience of the lawe, and to the simplicitie therein contained, as if he should say: My friends, Gods meaning is, not onely y^t ye should be attentiue in hearing what he saith to you, but also y^t your on­ly wisedome should be to obey him, & not to in­uent any nouelties, so as ye should think to serue him after your owne fansie, according to the cō ­mon fashion of mē, who haue alwayes some foo­lish desire to change Gods word. No, saieth he. If ye can beare in minde the lessons of the Law, ye shall haue statutes, Iudgements and ordinances, so as ye shal not want any thing whereby ye may be taught in all perfection. This hath bin expoū ­ded alreadie heretofore: and therefore I stande not long vppon it. Neuerthelesse the repeating of it here againe by the holy Ghost, is not with­out cause: and therefore I must needes put you briefly in rememberance thereof, as oft as those wordes are set downe.

Now Moses saieth expressely, That these Com­maundements, Ordinances and Lawes must be done & kept. As if he should say, that God will not haue his word to fall to the ground. His setting foorth of it, is to the end that we on our side should bee attentiue to hearken what he saith to vs. And so let vs marke well that it is not ynough for vs to allowe Gods worde in speeche, by saying it is true: but we must also bee diligent in keeping it all our life long. And for further proofe of that which he had said, he addeth, Thou shalt doe th [...] which is right & good in the sight of God. Herein he sheweth vs, that we must not doe whatsoeuer see­meth good to our selues, nor followe our owne good intentes, as they terme them. And he will set out this matter yet better in another place which we shal see hereafter.De [...]. [...] For there he wil for­bid men expresly to do the things y^t seeme right in their owne eyes: for whatsoeuer seemeth ex­cellent vnto vs,Luke. [...] shalbe condemned for abhomi­nable at Gods hand, as is said in S. Luke. There­fore let vs take good heede y^t we ouershoote not our selues in our conceites to say, How so? Why should not God allow this for good, seeing we do it to such a purpose? seeing wee be desirous to o­bey him? Yea, but how will he be obeyed? Not y^t men should be Iudges & Vmpers of the things y^t they do, to say this is good, or y^t is euill: he reser­ueth y^t authoritie to himself alone. Now then, will we order our life aright? Let vs not open our eyes to be wise in our owne conceites, for we see that y^t hath cost vs deare. Wee see (I say) y^t our father Adam saw too much, when he could not content himselfe with the measure y^t was giuen him. And therefore let vs not be too sharpe sighted to say, I finde y^t this is good, & therfore it must be done. Cursed be such wisdome: for it is a diuelish pride. Will we then be allowed of our God? Let vs take good heede to that which he speaketh: for what­soeuer is right in his eyes, must needes be allow­ed in the end: & the things which we shall haue imagined to haue bene best, shall be condemned when wee bring them before him. For why? He seeth more clearely than wee doe: he knoweth things which wee knowe not. And therefore he misliketh all our imaginations, & will haue vs to followe the thinges which he vttereth with his mouth, simply without mingling any thing of our owne. For the verie sacrifice that he requi­reth at our handes, is that wee should serue him obediently, [...] and therewithall learne to distrust al our owne strength, wit, and reason, and not to [Page 295] presume vppon any thing that wee our selues haue inuented: (for all that euer our mindes can conceiue, is but follie, vanitie, and leasing:) but to bee well aduised that we doe the things which are good and right in the eyes of the Lord, that is to say, that we frame our whole life according to his commaundements.

But now let vs come to the promise. That thou maist goe into the land (saith he) which the Lord hath sworne to thy fathers, to possesse it. Here we see 10 how God is desirous to win the heartes of his people by gentlenesse, in setting the possessi­on of the land of Chanaan before them, for a re­ward and inheritance. As if he should say, Truth it is that yee bee bounde to serue mee: but yet will I not haue yee to serue mee for nought: beholde, the recompence that is prepared for you, is that ye shall possesse the land of Chana­an. But yet wee must alwayes marke with what condition. It was not y^t the people should liue 20 there at rest like swine in a stie: but so as the land might bee as a pledge of the endlesse lyfe, and that they might consider thus: God hath adop­ted vs to bee his heires: and therefore let vs mount vs hygher to the euerlasting lyfe. See heere how GOD telleth vs, that if wee serue him, hee will keepe touche with vs, so as wee shall possesse the lande that hee hath pro­mised vs. Nowe heere wee see first the thing that I haue touched already: that is to wit, that 30 God stoopeth to mens rudenesse and infirmity, in promising them recompence though hee bee not bound thereto. Marke that for one poynt. But by the waye wee haue to marke also, that God bindeth not himselfe as though wee could deserue aught. For he saith not, I will giue you the land for the seruice you haue doone to mee, as a thing that you haue earned: but, you shall goe into the lande which I promised to your fa­thers. Heere are two thinges vttered couertly.40 The one is that God promised the lande of his owne meere goodnesse, and not as a due debt that had beene deserued at his hande. For the promise thereof had bine made before the peo­ple was borne: foure hundred and thyrtie yeeres before their departure out of Egypt, God had sayd vnto Abraham, this land shall be thine and thy seedes. Let vs note then that this people had not deserued aught at Gods hande, and that the rewarde which is mentioned heere, befell them 50 not in respect of their workes. Marke that for a specially poynt. And God telleth vs also, that hee termeth the thing by the name of Hyre, [Re­compence, & Wages,] which he giueth vs onely of his owne free liberalitie, without being bounde thereto by any kind of meanes, and without any desert at all at our handes. And why? To the intent that men should bee prouoked to serue him, and not that they should become proude, or father any thing vpon themselues which God 60 shoulde accept for payment or admit for any recompence. And this wee see euen in Abra­ham himselfe.Gen. 17.1. For before hee had doone any thing at all God sayd vnto him, I am thine abun­dant recompence: Abraham, I haue giuen thee this land: I will bee thy God, and the God of thy seede after thee: I will be thy defender. Yee see then that all the promises which are possible to bee wished, were giuen of God vnto Abraham before he had shewed any signe of faith or of the feare of God. But when he was willing to haue sacrificed his sonne Isaac: our Lorde sayd I will blesse my seruaunt Abraham, bicause hee hath feared mee, and seeing hee hath not spared his owne sonne for the loue of me, I will multiplie my blessinges vpon him. And that was saide a­fore. But God giueth so much the greater beau­tie to his goodnesse, of purpose to strengthen Abrahams heart, not that hee intended to exalt Abrahams desertes that hee might presume of himselfe: but to make him know, my God hath of his own mere mercie giuen me the thing y^t he promised me, I had the promise of it long agoe, and now he sheweth that he accepteth my ser­uice, in asmuch as he performeth the promise that he made to me of his owne free goodnesse. Thus we see howe we ought to take the textes of holy scripture, where god behighteth vs recom­pence. We must not conclude therevppon that wee deserue aught, or that our workes are of any valew, or that God is any thing bounde vnto vs: but that he doth it to quicken vs vp & to harten vs the better to serue him, in as much as our la­bours are not lost before him, but are made ac­count of and redound to our benefit. Nowe then we see what is y^e meaning of these wordes where Moses sheweth the people that y^e Lande had bin promised to their forefathers by othe, before they whom he speaketh to were borne.

Now for a conclusion let vs come to this say­ing, That thou maiest driue out all thine enemies be­fore thee. Herein Moses doth the people to wit, that no let can hinder them from possessing the land, so they serue their God. True it is that the land of Chanaan had people in it at that time to keepe possession of it, & we perceiue how y^e spies brought word y^t they were Giantes, and such as would haue swallowed vp the people of God. It shold seeme therfore to haue bin impossible for thē to haue set foote within y^e land. But God told them y^t although his people were barred from al enterance to mans vnderstanding: yet would he open them the way by his infinite power, so they inclined to serue him. Now remaineth that wee apply this to our own vse. First of all let vs mark, that whensoeuer God calleth vs to his seruice, his promising of reward vnto vs, (not onely in this transitorie lyfe, but also in the kingdome of heauen) is not to puffe vs vp with selfweening, or to make vs to beleeue that wee haue deser­ued aught: but onely to quicken vp our slouth­fulnesse: and bicause wee bee so lasie in seruing him, his intent is to spurre vs forewarde by that meanes. Therefore let vs take courage: and see­ing wee loose not our labour in imploying our selues in Gods seruice, let vs goe to it diligently and lustily. And whereas he behighteth vs re­ward: let vs assure our selues it is not bicause our workes deserue it,Rom. 3.20. Eph 2.9. but bicause that he of his own infinite goodnesse taketh them in good woorth, and giueth that tytle vnto them. Let that serue for one poynt.

[Page 296]And let vs marke heerewithall, that whereas God calleth vs to his inheritance, although he doe it freely: yet is it with condition that wee behaue our selues as trew children towards him,Eph. 1.4.5.6 & 2.10. and consider that hee calleth vs vnto holynesse. And in deede the very ende why hee calleth vs to bee his people and of his flocke, is not that he will haue vs to be intangled and held backe still in this worlde: but to sanctifie our selues vnto him that wee may liue holily vnder his obedi­ence,10 for as much as he hath washed and clen­sed vs by the blood of our Lorde Iesus Christe. And Gods calling of vs thereunto, is not for our woorkes sakes, but for his owne mercie. Now if vnder colour heereof, wee will needes stand facing with him: I haue tould you already what will come of it. Therefore let vs haue re­gard to marche the thinges together which are inseparable: that is to wit, the free goodnesse of our God, and the condition thereunto annexed,20 which is that hee be serued and honored at our handes. And besides this, although wee see neuer so great lettes, which may seeme to barre vs from all entraunce into the kingdome of hea­uen, and that wee be cast vp heere for a pray vnto Sathan, and we haue so many enemies that our life is as it weere in hazarde euery mi­nute of an houre: yet let vs not cease to hope, and to beleeue that our Lorde will keepe vs safe and sure,Psal. 8 5.10. if wee walke in his feare. Then let vs 30 not passe for all the worlde. Although it seeme that all thinges should be turned vpsidowne: yet let not all the troubles and incōberances which we see in the world, stoppe vs frō going through to the end: but let vs reason thus with our selues, who is he that hath taken vs into his keeping? Is it not our God? Is it not he which hath promised vs the inheritaunce of the kingdome of heauen? Yes. Then is it his office to holde vs by strong hande. True it is that wee on our part are fee­ble: but yet his onely power will bee ynough to strengthen vs. True it is that we be inuironed with many enemies: but yet our God is a good shield,2. Sa. [...] he wilbe an inuincible fortresse for vs, so wee put our trust in him. We haue his promise that hee will neuer fayle vs. Thus yee see that God hauing once begun the worke of our salua­tion, will goe through with it in suche sorte,Phil. [...] as wee may glory that his calling of vs vnto him is not in vaine, nor to disappoint vs of our hope, wherein hee will haue vs to continue vnto the ende.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him that whereas heeretofore we haue abused his power and might too much, we may hensefoorth be more diligent in practi­sing his iudgementes and corrections, and so make our commodity of them, as the warninges which hee hath giuen vs may neuer out of our remembraunce: and that as long as it shal please him to maintaine vs in prosperytie and quiet, we may be watchfull and stand vpon our garde, so as wee turne not from the right way, ne tary till he powre out his vengeance vpon vs, but inde­uour to preuent it, as we bee warned to doe: and also that in al our lyfe we may continually so re­pent vs of our sinnes, as we may still trauell the better towardes him, vntill hee haue gathered vs fully to himselfe, to frame vs to the perfection of the righteousnesse whereunto wee tend as nowe. That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, &c.

On Wednesday the last of Iuly. 1555. The L. Sermon, which is the sixth vpon the sixth Chapter.

[Page 297] HEere wee haue two reasons to marke why Moses commaun­deth, that such as were to come after that time, should be tolde why God gaue his Lawe to the Iewes, and why he woulde haue them gouerned after that maner. The one is, that it is good reason that Gods name should be magnifyed in all ages, and that wee shoulde in­deuour to the vttermost of our power, that it de­cay 10 not with vs, but continue still vnappayred, and florishe and reigne, euen after wee be dead. The other reason is, that hee intended to quic­ken vp the Iewes to serue God with the better courage, by putting them in minde of the deli­uerance which God had wrought for them: for needes must they haue bin too vnthankefull, if that had not prouoked them to serue God. Now then the intent of Moses, is that those to whom he had declared the Lawe, should not onely in­deuour 20 themselues to serue GOD during their owne liues: but also finde the meanes that their children and successors should followe them in the same trace. And this lesson belongeth to vs as well as to them. For wee know that God calleth vs with the same condition, not onely that we our selues should serue and honor him to our liues end: but also that we should haue a care to cause them that come after vs to doe the lyke. Verily there are very few that dischardge 30 themselues in that behalfe: but yet are we bound vnto it, and there will be no excuse for vs, if wee doe not our indeuour. Therefore let euery man haue an eye to himselfe, and let vs not thinke it enough to haue serued God so long as wee our selues liue: but [that we must also findy y^e meanes] that his name may continue for euer, and that his trueth may [alwayes] bee knowen, so as al­though wee bee taken out of the world, yet they that come after vs being taught by our meanes,40 may linke in with vs into the same fayth, and so fashion themselues thereunto, as God may al­wayes be gloryfyed & honored vnto the worldes end. And specially they y^t haue children ought to thinke that it is they to whom this warning is giuen. True it is that euery one of vs is bound thereto for himselfe, yea and we must teach euē the most straungers: so as the man needeth not to be my sonne, or my nephew, or my kinseman, whom I should indeuour to cause to serue God & 50 to be of the same faith and religion that I am of: but yet they which haue children ought to con­sider that they shall yeelde account for it, if they doe not what they can to hold them in the feare of God, and to see them so instructed and sta­blished in the pure doctrine, as they may conti­nue in it, and as the knowledge of Gods trueth may still be conueied ouer from hand to hand. Thus yee see what we haue to remember vppon this place where Moses sayth, If thy childe aske 60 hereafter what these commaundementes, statutes, and ordinances meane.

Now there is also a second poynt: which is, that Moses intended to stirre vp the people to honor God and to obey him, because they had bin deliuered by his mighty hand. Therefore it is all one as if hee should say, Bethinke your selues well of the good which your GOD hath done for you: for he hath shewed himselfe to be your redeemer: hee hath smitten the realme of Egypt, a people that did set greatly by them­selues, yea and which was rich and wealthie, and where was nothing but all maner of pompe and glory to the worldward: and yet notwith­standing, your God hath loued you so dearely, that he hath not spared the Egyptians for your sakes, but hee hath smitten them with plagues, and powred out such vengeance vpon them, as is horrible to thinke of: Hee hath stretched out his strong arme to bring you to this land which hee promised to your fathers. Seeing then that God hath shewed himselfe so gratious and libe­rall towardes you, and preuented you of pur­pose to be your father: is it not reason that you should giue your selues to him all your lyfe long, and indeuour to serue him, and at leastwise shew that yee haue not forgotten his so great and in­estimable benefites? Yes. And so wee see that forasmuch as the Iewes might bee negligent in keeping Gods lawe: Moses renewed the remem­beraunce thereof, and set their deliuerance be­fore them, that they might bee the better min­ded, and consider that they were bound, at least­wise to serue GOD in such wise, as they might acknowledge themselues to bee the same peo­ple whome hee had once deliuered after a mar­uellous fashion, and with wonderful power. Like as at this day, if a man should speake to vs of the Christian religion and say, Beholde, our GOD hath vouchsafed to make vs partakers of the re­demption which hee wrought in the person of his Sonne: and therefore it is good reason that wee shoulde bee gathered here together vnder his worde, to take him for our father and Sauour, because hee hath chosen vs to bee his people.

And whereas Moses declareth that the Iewes were deliuered out of Aegypt: hee meaneth to doe vs to witte, that God intended to shoule them out from all other nations, specially by assigning them the inheritaunce of the Lande which hee had promised to their fathers. Yee see then how they should haue sanctifyed them­selues to the seruice of God, and haue held thē ­selues in obedience to his law, because he suffe­red them not to be intermingled with y^e infidels, but made a seuerall nation of them alone by thē ­selues. And hereupon we haue to note, y^t such as seeke counsell at Gods law, doe alwayes finde instruction, & our Lord procureth them ayde & help to bring thē to the knowledge of the truth. It is sayd, If thy sonne aske thee, what meane these sta­tutes? He presupposeth that the children are not so brutish, as at leastwise not to be willing & de­sirous to knowe why they vse such maner of ser­uing God. And wee see it is Gods ordinance, that the fathers should helpe their children. True it is that the fathers ought not to [...]ary for that, but if they see their children to be despi­sers of God, or vnruly, and carelesse both of the saluation of their owne soules and of all Chri­stianitie and fayth: they ought to correct [Page 298] such vices. But the matter which wee treate of as now, is that if children bee willing to learne and to profite, God here assigneth them their fathers to be their teachers and schoolemasters, to shewe them why the lawe was giuen. Herein then wee see, that if wee haue any good will to knowe the trueth, our Lorde will not suffer vs to bee disappoynted, but wil finde the meanes that wee shall know whatsoeuer hee thinketh profi­table for our saluation. And although hee ap­poynt 10 not mortall creatures to teach vs: yet will hee worke in such wise by his owne power, as wee shall not bee destitute of knowledge. But our owne slothfulnesse is the cause that GOD shutteth the gate against vs, and that wee abide still in darknesse lyke blinde wretches. For what is hee that vouchsafeth, to seeke after the will of his GOD? Wee bee giuen to worldly thinges to our owne pleasures, to our owne vanities, and to all manner of worldly businesses: and in 20 the meane while God is let alone, and his lawe is forgotten. And therefore it is not to bee wondered at, that hee hardeneth vs in such brutishnes, and that there is so grosse ignorance in the world, as fewe folke haue the true taste and sauor of the doctrine of saluation, but rather wee see that all men despise it, and are so farre off from hauing any affection and zeale to the knowing of it, that they doe rather thrust it from them when it is offered them, and when GOD 30 seeketh them, they runne from him. Sith wee see such vnthankefulnesse euerywhere, it is any maruell that our Lorde reuealeth not his trueth as hee would doe, if men were well minded to­wardes it? It is true that God taryeth not till wee come vnto him, but rather performeth that which hee sayth by his prophet Esay,Esa. 65.1. namely that hee appeareth to them that aske not after him, and that hee is found of them that seeke him not, insomuch that hee sayth to them that 40 are farre off from him, Lo, here I am. Yet not­withstanding, men must not vnder this color that God reacheth them his hand, and draweth them out of the dungeons of ignorance before they euer thought vppon him, men (I say) must not flatter and fode themselues in their careles­nesse: but rather wee must learne according to this text, that whereas wee bee ignorant of the trueth, wee must at leastwise doe our indeuer to get knowledge of it, and resorte to such as wee 50 thinke that God hath reuealed more vnto, than to our selues. If wee doe so, and with all humi­litie seeke to knowe the thinges that are auaile­able to our saluation: God will shewe himselfe to vs, and giue vs such meanes and helpes as he knoweth to be expedient for vs. And although mortall men faile vs: yet will hee so supply our want by the power of his holy spirite, as wee shall not continue still in darkenesse, if wee seeke y^e light: for he wil not shut y^e dore against vs if we 60 knock,Matt. 7.7. & Lu [...]. 11.9.10 & do our indeuer to enter. Thus ye see in effect what we haue to remember vppon y^e text.

Furthermore it behoueth vs to marke, that here God sheweth not the end of his comman­dements, what is ment by them and to what vse he hath appoynted thē. He doth not onely shew, that the people were iustly bound to keepe the lawe that was giuen them, seeing that God had bought them so dearly. Here are two things. The one is that inasmuch as God hath giuen vs his worde, hee doth well deserue that wee should yeelde him obedience. Why so? Because we be his creatures, and hee hath voutsafed to gather vs together vnto him, to bee his people and to fight vnder his standard, and hath made vs to bee of his flocke and of his Church. Marke that for one poynt.

The other is, that wee should know to what end hee hath giuen vs his Sacraments, so as we haue the preceptes of his whole Lawe, which pertaine to the exercising of vs in his feare and in the hope of our saluation: and to what end he hath set such order among vs as wee now haue. Wee must knowe what is meant by all this. Ne­uerthelesse, this briefenesse will bee darkesome, if it be not declared better. When wee consider how God hath created & shaped vs, and more­ouer made vs after his owne image, and giuen vs witte and reson, and therewithall the hope of a better life▪ and finally hath voutsafed to take vs as his houshold folke: it sheweth vs that wee bee bound to submit our selues vnto him. For seeing hee is our maker: doe wee not owe him all obedience? Nay there is yet more: namely that in the person of our Lorde Iesus Christ his sonne, [...] hee hath redeemed vs and made vs partakers of his Gospell, [...] to the ende that wee should bee guided by his hand. Now then, the first poynt is that when we haue knowledge, it must stirre vs vp to serue God, & to stick to the pure religion that is comprehended in his word. Howbeit this is not enough: but whē we be asked yet neerer, Wherfore y^e promises of y^e forgiuenes of sins are giuen vs: [...] [wee must answere,] Alas, it is because we be wretched sinners, & we should be continually in anguish and sorrowe of minde, if we knewe not that God is cōtented to be mer­cifull vnto vs of his owne meere grace. For hee cannot loue vs except we be righteous: and wee shall neuer finde any holynesse in our lyfe,Psal. [...] or perfection in our vertues: but it is through Gods mercie, which it pleaseth him to extend towards vs. And so now yee see whereunto the pro­mises tend.

Againe, if it be demaunded of vs why hee hath appoynted the order of prayer, as wel pub­lique as priuate: it is for that euery of vs ought to inure himselfe to seeke all his succor at his hand. For wee haue not any good thing, wee be destitute both of wisedome, [...] strength, and righteousnesse, wee bee woorse than emptie, vntill our good God doe succor our needes: and the meane thereof, is to flee to him for refuge. To that end hath hee ordeined priuate prayer. And publique or common prayer is ordeined to the intent to assure vs the better, that hee will here the common accorde that is among vs, when wee bee come together as it were into one bodie: and therewithall wee make confession of our faith & exercise our charitie. By this meanes then we learne, why and to what end our Lorde hath set order in his Churche, that is to lay, [Page 299] what he meant to betoken thereby, and to what purpose it is to be referred.

If a man aske vs what is meant by Baptisme, and wherefore it was ordeined: it is to the intent wee should know, that euen from our mothers wombe wee bring nothing but all maner of vn­cleanesse with vs, and that wee be ful of infecti­on and filth before the Lord, so as wee must be faine to bee washed, or else hee will not vouch­safe to auowe vs for his.Eph. 5.26.27. And wherewithall 10 must wee be washed? With the bloud of our Lord Iesus Christ.1 Iohn 1.7. That then is the way to make vs cleane. For as long as wee liue in Adam and in our owne nature, wee can doe nothing but euill. We bee so marred, as there is nothing in vs but vtter rebelliousnesse against GOD. Therefore wee must enter as it were into death, and into the graue,Rom. 6.4. to bee renewed, and our Lord must bee faine to giue vs a new vnderstan­ding, and a new heart, and he must so shape vs 20 new againe, as we may no more be the same we were before, but bee (as yee would say) cast in a newe mould,Eph. 4.23.24. and bee made new creatures, as the scripture vseth to speake of it. Thus ye see how wee may learne what Baptisme is, what it betokeneth, and to what end it was ordeyned.

As touching the Lordes supper: if it bee in­quired of vs why wee come together to receiue a bit of bread: and a draught wine: it is in way of acknowledgement that our soules haue neede 30 of foode, no lesse than our bodies, and that as there is such frailetie in this present lyfe, as it cannot continue without the helpes of meate and drinke, so must our soules also bee maintei­ned after lyke sorte, by reason of the infirmitie that is in them. Neuerthelesse our soules are not nourished with the corruptible meates of this world,Iohn 6.53.54.55.56. but it is the sonne of God that is our foode.Matt. 26.26.28. Wee then haue Iesus Christ, who is our lyfe, it is hee of whome wee haue sustenance 40 and nourishment, [...]. Cor. 11.24 forasmuch as hee was offe­red in sacrifice for vs, and the bloud that he did shed for our saluation is our drinke. Thus ye see how we nowadayes may learne whereunto y^e or­dināces to tēd which God hath stablished in his Church, and to what end they be to be referred.

In lyke case was it vnder the lawe. For God ordeyned not the ceremonies without further consideration of some reason in them. It is true that hee meant to separate his people from 50 all the heathen and vnbeleeuers of the earth:Deut. 4.8. but yet in the meane while,Heb. 9.10. & 10.3 & 11.12. the washinges which they vsed were done, to shewe that they were full of naughtinesse as well as wee, and that it stood them in hand to seeke the meanes to bee made cleane. The sacrifices were a witnesse that they were worthy to bee condemned to e­uerlasting death, and that there was none other shift for them, but to flee to the sacrifice wher­by they should bee reconciled to God. The 60 Sanctuary betokened that no man but onely Ie­sus Christ might enter into Gods kingdome,Heb. 9.7 & [...]0.18. nor come nye it: and that by his meanes all na­tions haue accesse thither, and that all such as are vnworthie in respect of their owne persons. are brought in thither by that mediator. To be shorte,Heb. 7.19. all the ceremonies of the Lawe had some certaine vse, and serued to trayne the people to put their trust in the redeemer that was promised them.Heb. 8.5. And that was the cause why Moses was commaunded to make all things according to the spirituall patterne which hee had seene on the mount. For Moses builded not the Tabernacle, otherwise than GOD had giuen him the patterne of it. And all was to shewe, that there was a conformable resem­blance betweene the outward thinges, and the trueth which was to bee manifested in our Lord Iesus Christ. But in the text Moses speaketh but of the first, and that is the cause why I sayd, that it be behoued vs to haue an eye to his mea­ning. For it was enough for him to say, go too my friendes, you which haue seene the redemp­tion that GOD hath wrought, you (say I) ought to consider how much you bee bound vn­to him. Therefore make account to the do­ctrine of the Lawe, and frame your whole lyfe therafter, that it may be as an acknowledgement of the deliuerance which you haue receiued at his hand. And when ye shall haue walked there­after all the time of your lyfe: looke well to it that you teach your children also, so as Gods seruice may continue among you, and neuer decay nor bee abolished. That is the playne meaning of Moses.

Furthermore let vs vnderstand that wee must consider, that the Lawe was not inuented at the pleasure of men, neither was it founded by them: but God was the giuer thereof, who holdeth vs vnder his gouernement, and it is his trueth which we followe, so as wee holde not any whit of thinges inuented by men. That is the thing whereon wee must rest, that we may not bee alwayes wauering and doubtfull. And hereby wee knowe how wretched the state of the papistes is: for they bee stubborne and wil­full in their own imaginations. If a man aske thē of whō they hold their superstitiōs: they alledge their fathers, they alledge long antiquitie, they alledge y^e common fashion of y^e whole world: but in y^e meane while they haue no certeintie y^t their doinges please God, or y^t he alloweth thē, where­as in very deed the thing y^t God leadeth vs vnto is y^t we should be sure that haue not ne holde not any thing y^t is brought vs at al aduenture: but y^t the doctrine of our faith is y^e pure truth. Seeing then that God commaundeth vs so to doe: let vs assure our selues y^t to liue as becommeth vs, wee must haue this certeintie y^t wee be gouerned by Gods word, & that y^e same is y^e rule of our fayth, & that y^e religion which wee sticke vnto is y^e true religiō. Now therefore we may profite our selues by this text, sith we se y^t y^e meaning of Moses was, y^t the people should know, y^t the Law was not de­uised by men, but that God was the author of it. And euen at this day the Lawe must beare this sway with vs▪ y^t wee must know to what purpose it was giuē. Besides this, although there be nothing set down here cōcerning y^e end wherunto Gods ordinances doe tend▪ yet must we looke thereat. For all things are not spoken in one place: wee must take things in such order as God hath [Page 300] set them downe. In other places hee will teach vs what marke it behoued the people to shoote at in keeping the lawe:Rom. 3.20.21. & 4.15.16. & Gal. 3.19.22. but here the case concer­neth the continuall seruing of God with reue­rence, so as the people may knowe themselues to bee wholly at his deuotion, and that therwith­all he reserueth to himselfe the authoritie of go­uerning his people and of holding them in sub­iection. Those are the thinges which we haue to beare in minde.10

Now let vs come to that which hee addeth in the conclusion: that is to wit, That God ha­uing deliuered his people, and brought them into the land that hee had giuen them, appointed them all his commaundements. Hereby wee see, that when God sheweth vs this grace, to gather vs into his Church, hee calleth vs not to bee idle, but at the least to the ende wee shoulde glorify him, as the thing whereof the whole Scripture spea­keth. And these sayings,Esa. 12.5.6. & Psal. 107.14.15. & 80.16. Behold, I haue purchased 20 a people that shall sing my praise, Behold, I haue planted a vine and I wilbe glorified therby, and such other, are so often beaten into the peoples heads by the Prophets, as it ought to be a do­ctrine wellinough knowne among them. Nowe therefore Gods speaking after that maner, is to shewe that his intent in chosing that people, was to be honoured at their hands. And this belon­geth much more to vs, forasmuch as God hath vttered a farre greater power in deliuering vs 30 from the dungeons of hell in the person of his sonne.Col. 1.13.14. Let vs vnderstand then, that wee bee baptised with this condition, to giue our selues wholy to our God: lyke as when Saint Paule treateth thereof, chiefely in the first to the E­phesians: he sayth that God hauing chosen vs before the creation of the world to bee his chil­dren,Eph. 1.5.6.12. hath also made vs partakers of the salua­tion that was purchased for vs by our Lord Iesus Christ, to the end that wee shoulde glorifie him 40 which hath shewed himselfe so bountifull to­wardes vs, and vsed such mercie. As often then as we remember Gods benefites, and specially his voutsafing to call vs to the knowledge of his trueth: Let vs ad this, namely that it is to the end that our life should bee wholy dedicated to his honor and seruice, or else we doe what wee can to ouerthrowe Gods adoption, and wee labor to disanull it vtterly: lyke as on the contrary part it is sayd that our calling is warranted by our 50 walking in holynesse of lyfe: for after that ma­ner doth Saint Peter speake of it.2 Pet. 1.10.

Finally Moses addeth, It shall bee imputed to thee for righteousnesse afore God, if thou keepe his commaundementes as hee hath appoynted thee. In these wordes hee doth men to wit, that if they bee desirous to bee allowed of God, and that he should accept their seruice: they must not bring any of their owne inuentions, but bee conten­ted to doe simply whatsoeuer Gods worde afor­deth,60 and whatsoeuer is conteined there. That is the meaning of Moses. And whereas he sayth that the keeping of the commandements which God hath ordeyned, shall beee imputed to men for righteousnesse before God: it is all one as if hee should say, my friendes, tell your children that if they swarue from Gods word conteined in his Lawe, and turne away after their owne fancies, to doe what seemeth good to them­selues: God will reiect it euery whit, and it shal­be but as dung before him. For why? Hee al­loweth obedience aboue all thinges. [...] He inten­deth not to giue mee leaue to deuise and inuent newe Lawes: but hee will haue them to be con­tented with that pure rule [of his Law], in such sorte as hee hath giuen it. Therefore looke not that God should accept you, or allowe any of all your doinges for righteousnesse, vnlesse it be conformable to his doctrine. For although men would faine haue things to passe in account which they themselues like of: yet wil God crosse them out euery one. For why? Their traueling is in vaine, vnlesse they can say, Lord we haue folowed the way wherin thou diddest set vs. For so sayeth he by his Prophet Esay. [...] Who hath re­quired these thinges at your hand, faith he? When the Hypocrites make their brags, and thinke themselues wel dischardged in being wil­ling to serue God after their owne fancie: there needeth no more but this answer to disproue all their doings, who required these thinges a [...] your hands? As if he shoulde say, let him that did set you a worke, pay you: for as for me I will none of you, I disclaime ye, ye haue nothing to doe with me, seeing ye haue not serued me obe­diently, which is the principal seruice y^t I require And that is the cause also why S. Paul speaking of mens inuentions,Col. [...]. [...]. addeth no more but this, that they be mennes doctrines. True it is, that they shall haue some faire colour, and some like­lihoode of religion, yea and there will seeme to bee in them a perfection of all holynesse: but what for that? Seeing they proceed from [...], they be no better than flat mockery.

And it is purposely said, Thy righteousnesse be­fore God. Why so? To the intent that menne should no more beguile themselues in their owne opinion, as they be wont to do by hard­ning their harts when other men sooth them, or by standing in their owne conceites. For then they beare themselues on hand, that God hath no more authoritie to condemne them, but that the fond opinion which they haue concei­ued, shalbe as a blocke to cast in his way. To the intent therefore that men should not yeelde to their owne imaginations and to the thinges which they surmise to bee good: Moses sayth here, my friendes, what shall yee winne, by deeming it to bee righteousnesse to doe as the heathen doe, and to intangle you selues in their superstitions? For though the world lyke well of you for so doing: yet must ye come [to an after-reckoning] before the heauenly Iudge: for men bee not competent iudges to giue sentence of that matter. And therefore (to bee short) yee had neede to looke about you how God will accept your doinges. And hee telleth you that he wil not be subiect to mens willes, nor be so plyable as to say: shal this be accounted good? Then must I agree to it. [...] No no, hee will conti­nue alwayes lyke himselfe. [...] Therefore holde yee to that which hee commaundeth: for his worde [Page 301] must bee your whole wisedome, while the world foadeth it selfe with it owne inuentions. Thus yee see what is meant by these wordes where Moses sayth, it shall be counted to you for righ­teousnesse before God, if yee keepe the com­maundementes which hee hath appoynted.

But yet by the way here might bee made a question. For it should seeme that God sen­deth men to their owne deseruinges to bee iusti­fied by them.Rom. 3.27. And on the otherside S. Paul a­uoucheth 10 that wee bee iustified by faith: that is to say, that wee bee accepted for righteous before GOD, through his onely free good­nesse, forasmuch as hee accepteth vs in our Lorde Iesus Christ. For it is written that A­braham beleeued God,Gen. 15.6. & Rom. 4.22. and it was reckoned to him for righteousnesse. But here Moses sayth, that the keeping of the Lawe is imputed for righteousnesse. It seemeth then that men are able to purchase saluation by their owne workes,20 and so by that meanes are not indaungered vn­to God. But wee haue two thinges to note here. The first is that whereas it is sayd that the keeping of the Lawe is righteousnesse be­fore GOD, it is not meant thereby that men can become righteous by their owne workes: for then must they fulfill the lawe throughout in all poyntes. But now was there euer any creature found that discharged himself to God­ward? No.Rom. 3.10. Yee see then that wee be all damned,30 and so bee quite berest of the righteousnesse that was giuen by the Lawe. Wherefore let vs learne that the Lawe could well iustify vs before God, if wee could keepe it from poynt to poynt with­out any fayling.Leuit. 18.5. Ezech. 20.11. Rom. 10.5. Gal. 3.12. For it is written, hee that doth these thinges shall liue in them. If a man (say I) coulde so order his lyfe, as hee might make his boast that hee had fully performed all that GOD hath commaunded him: hee shoulde be righteous. And why? For God which cannot 40 lye hath made vs a promise, that hee will ac­cept our workes for righteousnesse, so wee fayle not in the performance of any poynt of his Law. But now is there not any man that dischargeth himselfe so much as of any one poynt.Ro. 3.10.19. Gal. 3.10. There­fore are we all transgressors of the Lawe, and consequently wee bee all accursed. And wee must not imagine that it deserueth to bee allow­ed, when wee haue done but some peece of that which GOD commaundeth. No: for hee 50 that misseth in any one poynt,Rome. [...].2.10. is guiltie before God, and there remaineth nothing for him but death and cursednesse. For it is written, that whosoeuer performeth not all the thinges that are conteined in this booke, [...]eut. 27.26 shall be accur­sed. Now then let vs learne, that whereas the keeping of the Lawe might bee imputed to vs for righteousnesse, if it could bee found in vs: wee bee vtterly depriued and bereft thereof. And why? For there is not that man which trās­gresseth 60 not the Lawe in some poynt or other: nay, not onely in some one poynt, but in all poyntes throughout, when wee haue caste vp our account. For wee neuer serue GOD with all our heart, with all our soule, and with all our strength as hath bin sayd heeretofore. And euen when wee doe any good woorkes to out­ward appearance, there is alwayes some colde­nesse, some slothfulnesse, or some one thing or other mingled with them, to hinder vs. And therefore the worke is still faultie. Thus wee cease not to breake Gods Lawe in all pointes, so as wee must needes yeelde our selues guiltie, cōfessing that if God listed to iudge vs rigorous­ly, hee shoulde needes reiect vs. Now wee see that although the Lawe conteine the true rule of righteousnesse: yet can it not make vs righteous, because of the weakenesse of our fleshe, as sayth Saint Paul in the seuenth to the Romans.Rom. 7.14. It remaineth now to knowe, in what sense that is spoken: For it seemeth to be to no purpose, that God should promise to accept thē for righteous which keepe his lawe: and yet not­withstanding that all of vs shoulde bee bereft thereof.

Howbeit wee must marke,Rom. 3.24. that there is a re­fuge giuen vs which is to resort to the forgiue­nesse of our sinnes, which is graunted vs in our Lorde Iesus Christ. Therefore when we haue acknowledged our selues to bee vtterly forlorne and damned in our owne nature▪ and thereupon repayre to our Lord Iesus Christ, sewing to bee partakers of his righteousnesse, and to bee iusti­fyed by vertue of the obedience which hee yeel­ded to God his father: then GOD not onely receiueth vs to mercy, and couereth vs with the perfection that is in our Lorde Iesus Christ, as with a cloake, to the intent wee shoulde ob­taine saluation: but also taketh our workes in good woorth. And although wee performe not the Lawe, but come loytering aloofe after it, so as there is great store of vices in vs, where­with our workes are blemished: yet notwith­standing GOD accepteth them, and promi­seth that we shall not loose our labor, insomuch that our workes shall be taken for righteous be­fore him. Albeit that they bee worthie to bee taken for starke filth, because there is alwayes somewhat in them that God may condemne: yet this keeping of the Law which we performe (vnperfect as it is) shall not faile to bee taken for righteousnesse. The reason is, because Iesus Christ supplyeth our default. Then doth not our righteousnesse consist in the worthynesse of our owne workes:Iohn. 1.16. Eph. 1.4. Rom. 3.20. Eph. 2.9.10. but inasmuch as they bee san­ctifyed in the name of Gods son, & forasmuch as we be his mēbers. [both they &] we be admit­ted for righteous, because of the obediēce which hee yeelded vnto God. And that obedience is communicated vnto vs, as if it were our owne. Thus yee see how the promises that are made vnto vs, doe assure vs that God will accept the thinges for righteousnesse, which we doe in in­deuouring to serue him. For such promises are not vaine nor frutelesse, so our Lord Iesus Christ bee or mediator, and performe that which wanteth on our behalfe. For without that, all the lawe will serue vs to none other purpose but to condemne vs, as hath bin shewed afore.

Moreouer let vs marke for the second point, that although the people had kept the Lawe of GOD: yet euen the very performance there­of [Page 302] of was a record vnto them, that it stoode them in hand to bee iustifyed by mercie and grace, and not by their owne merites. For their sacrifi­cing was a kind of protesting that they were wor­thie of death.Hebr. 10.3. There was neuer any beast slayne vnder the lawe, but the same was an autenti­call record that men deserued to bee damned at Gods hand. And thereby it behoued the faith­full to bee put in minde to resort vnto God, and that with such humilitie, as they sought their 10 lyfe elsewhere than in themselues. In lyke case was it with their washings, and with all the rest of their ceremonies. The hauing of light in the Temple, was to shew that men are starke blind in themselues: and their hauing of the holy Lampes, and the oyle that God had ordeined for the same, and their anointinges, and such other thinges ought to haue made the people to consider thus with themselues: there is neyther vnderstanding, grace, vertue, nor any thing else 20 in our wit, but wee must bee faine to borrowe all thinges of the redeemer that was promised to our fathers, and of Gods spirit who is the foun­taine and fulnesse of all good thinges.Eph. 4.7. So then the keeping of the lawe sent the people backe to the grace of our Lord Iesus Christ, and serued for nothing lesse than to hold them still to those shadowes to put their trust in them. Lykewise at this day, sith wee vnderstand well which is the right keeping of Gods lawe, wee see well e­nough 30 that it is not for vs to presume vppon our owne deseruinges, as these mad papistes doe, who vphold that they become righteous by keeping of the Lawe. They bee so caryed away with that opinion, that they think not any more of Gods grace, neither doe they perceiue that the Lawe was giuen to holde men conuicted, & to driue them to come before their Iudge, as wretched offenders to sewe for grace. They thinke not of that. Againe, they haue the terme 40 Merit or Desert, which they vse like a drunken man that can discerne nothing because he is o­uersotted and hath his eyes bleared: euen so play these wretched vnbeleeuers. But we for our part knowe that we haue to thanke our God for his infinite goodnesse, in making vs to vnder­stand that the true keeping of the lawe, is for men to condemne themselues by it, and to take knowledge that they haue nothing in them but vtter frowardnesse, and that they must be faine to resorte vnto God, and to betake themselues wholy to his mercy. And forasmuch as there is none other meane but Iesus Christ: they must get them thither, and know that God will bee neither father nor Sauiour vnto them, but by accepting them in the person of him in whome hee auoweth all his delight to bee.Mat. 3. [...]17.5. [...] Eph. [...] Thus the thinges which wee haue to remember vpon this text, are, first that if we will haue God to allow of our lyfe, wee must not doe what wee thinke good of our selues, but simply follow that which is commaunded vs in his Lawe. Howbeit foras­much as it is promised vs, that wee shall bee ta­ken for righteous before him, if wee keepe his Lawe: and yet notwithstanding, all of vs are trās­gressors of y^e law, so as our whole lyfe condēneth vs, & there is none of vs but hee may iudge by y^e Rom. [...] heartbitings of his owne conscience, that wee bee full of sinnes and offences: we must flee to y^e forementioned refuge which is, to beseech God to iustifye vs of his owne free mercie. And be­sides this, when wee bee once graffed into the body of our Lorde Iesus Christ, let vs not doubt but hee will make vs partakers of the fruite of his death and passion,Ro. [...] so that although our workes be sinfull, yet God will admit them: for righteous. But yet, that proceedeth of his free goodnesse, and not of any desert of ours. Finally forasmuch as wee knowe that the best workes which wee can doe, are worthie to bee condemned: let vs looke well to it that wee presume not of our selues, not of our owne vertues: but let vs go and submit our selues with all humilitie to our God,1. P [...] praying him to worke so in vs by his holy spirit, as hee make the death and passion of his sonne auaileable, whereby the euerlasting saluation is purchased for vs.

And now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to voutsafe to print his Law in such wise in our heartes, as wee may bee able to keepe it, not of our owne power and motion, but by the guiding of his holy spirit: and that therewithall it may please him to beare with vs in our infirmities, vntill hee haue rid vs quite & cleane of al our sinnes, & taken vs vp into the euerlasting kingdome which hee hath promised vs. And so let vs all say, A mighty God &c.

On Thursday the first of August. 1555. The Lj Sermon which is the first vppon the seuenth Chapter.

IT shoulde seeme at y^e [...]irst sight, that y^e com­mādement 10 which is gi­uen here to y^e Iewes was very strāge. For they be charged to dispatch all their ene­mies, and to put them to death euerychone, yea euen the young children and all, without spa­ring 20 any of them: and it is God that speaketh it. But wee know that when he intendeth to exhort vs to mildnesse and mercy, hee alledgeth his own example. Ye shal resēble your heauenly fa­ther (sayth our Lord Iesus Christ,Matt. 5.45.) who causeth his daysunne to rise both vppon good and bad: and therefore doe good to such as are not wor­thie of it. Seeing that GOD hath not a better reason to perswade vs to shewe mercy, than by shewing vs what he himselfe doth: it seemeth 30 not in any wise conuenient, that he should pro­uoke vs vnto crueltie. For when hee sayth, ye shall kill all, yee shall leaue nothing, euen the young babes shall passe vnder the edge of the sworde: what is to be sayd to it, but that GOD had no pitie nor kindeheartednesse in that be­halfe? But although it seeme so to vs: yet let vs learne to glorify him, knowing that the greatest rigor which is in him, is rightful & faultlesse, yea euē although the reason thereof be not manifest 40 vnto vs. And hereby let vs learne to beware, y^t we be not so bold as to iudge of God or of his doings after our own wit & imagination. For as soon as a thing seemeth good vnto vs, wee take it to bee so in deede: and on the contrary part, if wee fall to iudging of Gods ordinances at aduenture, & deeme them to bee euill because wee perceiue not the reason of them: where is our obedience? Wherefore let vs learne to humble our selues in such wise, that if the thinges which God sayth 50 doe not sitly agree with our vnderstanding: yet neuerthelesse wee receiue them with all submis­sion and reuerēce, acknowledging that as there is nothing but all wisedome and righteousnesse in him, so it becommeth vs to yeeld to his good pleasure, and to confesse that whatsoeuer he or­deyneth is the souereine righteousnesse.

Againe, to the end that the thing which is set downe here may not seeme straunge: wee must marke what maner of people they were of 60 whom mention is made here. It is sayd, Thou shalt destroy the people whom I will deliuer into thy hand. Now if it be demaunded whereof it came that God would haue none of them reserued: Let vs haue an eye to that which had bin spoken foure hundred yeeres afore: namely, The wicked­nesse of the Amorrhites is not yet come to his full ripe­nesse. Gen. 15.16. In the time of Abraham these people were so malicious and spitefull in vexing that holy pa­triarke, as they refused euen to let him haue wa­ter.Gē. 21.25.30. Not that hee went about to borrowe any out of their pondes and fountaines: but that they wold not suffer him to injoy the welles that hee himselfe had digged in the desert places. He did no wrong to any man, and yet they were so cruell, that they would not suffer him to drinke of the water which hee had gotten by his owne skill and trauell. He was hunted from place to place, and yet hee had not done any man wrōg. Againe all the countrie was ful of the contempt of God, all was full of wickednesse, robberie, whoredome, and all maner of vncleanesse. To bee short, God seemed to bee asleepe in that hee punished not those nations which were so giuen ouer to all vngodlynesse and outrage. And if they that grudge at this text had liued in those dayes: they would haue sayd, how now? God promiseth to doe iustice, and to take vengeance vppon all the despisers of his maiestie: but there appeareth no such thing. If hee rule the worlde, and that his prouidence bee aboue all: how is it that hee suffereth so long the wickednesse that is in this people? After that maner doe the wic­ked alwayes take occasion to repine at GOD, and to complaine of him, and to finde fault with his doinges. For if hee bee patient, they say hee is carelesse to punish mens offences and sinnes. And if hee vse rigor: they say he exceedeth mea­sure, and that there is no reason in his doinges, and that the same hastinesse of his, bewrayeth well that there is no mercy nor pitie in him. Lo how the wicked folke doe blaspheme God euery way. But let vs on our side goe to worke with another maner of modestie.

And first of all wee must marke well this sen­tence, as I sayd afore. Beholde, God telleth vs that although the Amorrhytes and their neigh­boures were giuen to all euill, and were past a­mendement, so as there was no more hope to bring them to anie good: yet notwithstanding hee bare with them and made as though hee sawe them not. Hee sawe that they despised him, and were giuen to all idolatrie, and there­withall made no conscience to steale and rob and to commit all maner of wickednesse: and yet for all that, hee sayd hee would not destroy them, [but beare with them yet further.] How long? not for halfe a score yeeres, or for twen­tie yeres, or for a whole hundred: but euen vntil foure hundred yeres were past & run out. Was noy y^t a taryance long enough? Now in the end of the terme, when GOD had shewed that not onely hee himselfe knew, but also it appeared openly by experience to the whole world, that those nations were vtterly past hope of recoue­ry, and grew woorse and woorse vnder pretence that God handled them not according to their [Page 304] deserts: was it not meete that at length horrible vengeance should light vpon them? They had of all that long time heaped vp the treasure of Gods wrath vppon their heades by abusing his patience: and therefore ought the rigor that he vsed against them, to seeme too excessiue? Can wee say that hee was moued with ouersuddeine choler? Nay. Then let vs learne to restraine our selues in this case, and to keep our mouths shut, that wee vtter not a worde against GOD, but so 10 bridle our mindes as we imagine not any thing of him but al Iustice and vprightnes, confessing that whatsoeuer hee appoynteth to bee done, cannot bee but rightful, and that it becommeth vs to bee contented with his only will.

And let vs marke by the way, that when men take vppon them to repine against God, it is al­wayes to their owne confusion. It is true y^t at the first sight their cause may seeme very fauorable: for wee can so good skill to harpe vppon Gods 20 mercie, that the rigor of his Iustice is alwayes odious to vs. But yet for all that, when men haue pleaded their discourse to the full: is not God a­ble to aunswere them in a word, as I haue decla­red already? What is y^t? I wil haue these people vtterly rooted out: for they haue skorned mee. I had giuen thē a good & fruitefull land to dwell in, & they haue deuowred my benefites without any acknowledging from whence they came. They haue spited me to the vttermost. I sent thē 30 some chastisementes to correct them, but haue they amended for al that? I haue set lookingglas­ses of my wrath before them: but they stopped their eyes, they hardened their heartes more & more, & yet for all that, I haue bin contented to delay the punishment of thē to the ende of foure hundred yeeres. Behold, foure ages are come & gone: and ought they not to haue amended in so long time? Yes: but they be still at one stay. But yet must not this land bee alwayes infected with 40 such filthinesse. I haue dedicated it to mine own seruice, I wil haue my name called vppon there, and lintēd to plant my people there, that there may be a pure & holy religion: & should I leaue such rifferaffe among them? If there were none other reason but that▪ ought not Gods seruice to be more deare than the liues of all the men in y^e world? If we spare mans bloud, & say it is no smal thing that a whole nation shoulde bee so roo­ted out: I graunt that. But shall wee make 50 so little account of Gods honor, and of the reli­gion whereby wee liue euerlastingly? shall we (say I) haue it in so small estimation, as to preferre mens lyues before it▪ What a dealing were that? Do we not bewray that there is no loue of God in vs? Vnder color of gentlenesse and mercie, we would pluck God out of his seate, and that men should play mockeholyday with him, so as there should bee no more reuerence nor humilitie yeelded to his seruice: & what a confusion were 60 that? Therefore the way for vs to put this text in vre, is that when wee see that God is patient, and falleth not vpon the wicked at the first dash, nor powreth out his rigor vppon them to con­found them: wee must not thinke that hee hath forgotten his duetie, and sitteth still in heauen: but wee must rather consider that hee accom­plisheth the saying which I alledged out of Ge­nesis, namely that the wickednesse of the parties is not yet come to full ripenesse. Truely in our iudgement it were time that hee shoulde worke, as soone as the wicked doe passe their boundes. For wee see how impatient wee be, and howe wee breake out into heates when thinges goe amisse: in our owne opinion wee would thinke it good that GOD should thunder vppon them out of hand, and to our seeming he is ouerflow. Nay rather let vs looke vppon God, who cary­eth patiently as hee hath done at all times, and is loth to execute his rigor, vntill hee haue shewed that the wicked are vtterly past amend­ment. True it is that sometime hee maketh no such tariance, for it is not for him to deale alwayes after one sort, neither is it for vs to bind him to any certeine Lawe, hee hath libertie to hasten his iudgements when it pleaseth him. But yet for all that, hee doth commonly delay them and put them off, and for the same cause is hee sayd to bee long suffering. [...]

And wee must not thinke that GOD will not call them to account whome hee beareth withall: but after as hee winketh at them, so will hee dubble his vengeance vppon them, if they bee not touched with heartie repentance, when hee hath giuen them respit. But on the contrary part, when hee hath waited for the wicked a long time, if hee shewe greater rigor than wee thought hee would haue done, and punishe them with more extremitie because they haue so dalyed with him, and despised his goodnesse; yea and euen turned it into an oc­casion of greater awelesnesse: I say if he be more wrathfull and sharpe than we thought he would haue bin: Let vs not thinke him to be too ex­cessiue, but let vs assure our selues hee hath iust reason so to doe, although hee make not v [...] priuie to it. Therefore when wee shall haue marked the examples that are in the holy scrip­ture: wee will make this conclusion: That it is not to be wondered at though GOD vse the greater rigor towardes those whome hee hath spared so long time together. For his goodnesse is too precious a iewell, to bee made a iesting­stocke so of the wicked.

Furthermore let vs marke generally, that God will not be subiect to our surmisings, but he will haue vs to receiue his sayinges and doinges without scanning of them, and to take al thinges for good and rightfull which come of him, yea euen though our reason gainesay it. For we bee too fickle headded to iudge, and therewithall we be so foolish and rash, that to our owne seeming it is lawfull for vs to alledge our opinion, not onely to iudge of mens doinges, but also to giue sentence vpon the determinations of our God, & vpon such execution of thē as he doth ordina­rily. But contrariwise it is shewed vs, both in this place & in all others: y^t it is not for vs to aduance our selues so high, as to say whatsoeuer cōmeth at our tongues end: but we must receiue whatsoe­uer cōmeth from God, w^tout any replying. Doth God them seeme cruell? Yet neuerthelesse let vs [Page 305] confesse that he is righteous, and that he doeth not any thing but in perfect righteousnesse and equitie. Besides this, let vs learne also to obey him in all pointes, by doing the thinges that he commaundeth vs, euen though they goe against our stomackes. Sometimes men may (to their seeming) haue honest excuse, not to do the thing that is commaunded them. But what for that? It will not discharge them before God: for GOD will bee wise for vs, and good reason it is that he 10 should bee so. For what a thing were it if men might alledge, Yea Lord, but what will become of such a thing? Such an inconuenience myght followe of it. If wee fall to scanning after that fa­shion: is it not as much as if wee should say that God was misaduised, and foresawe not all, & that wee haue a deeper and better settled forecast than his is? And were not that too too diuelish a blasphemie? Yes. And therefore let vs marke, that to rule our life aright, we must not enter in­to 20 so many countersayings and disputations: but wee must vnderstand that our wisedome is to o­bey God simply. [...]. Sam. 15.21 [...]. When Saul spared the king whō he had ouercome, and the Cattel that was fallen into his handes: it seemed to him that he had colour good ynough to doe it. For his intent was to haue led the king in triumph, and that had bin as a spectacle to shewe Gods goodnesse towards his people. In deede so was it to Saules weening. And as for the Cattell, he reserued them to haue 30 made sacrifice withall: and that was a goodly thing to make men vnderstande, that God had giuen so noble and wonderfull a victorie to his people. All this went well then. Yea, if a man might haue beleeued Saul in his owne imagina­tion. But yet in the meane while he is reproued at Gods hand, and both he and his mercie bee condemned togither, and the king is faine to be slaine by another before his face. For he himself was not worthie to be Gods minister, he was be­reft 40 of that office, and Samuell was put in his roome. And afterward it was tolde him, that the kingdome which he possessed should not descēd to his children and posteritie, but should be con­ueyed vnto a straunger. Wee would thinke this geere very straunge, but that it is shewed vs that Saul was ouer arrogant in taking vppon him to bee wiser than he had leaue to bee: and in that as soone as a foolish toy tooke him in the head, he followed that rather than the commaunde­ment 50 of God. And was not that a taking vppon him to bee wiser than God? And was not that a cursed pride? Yes: and therefore the condem­nation which Samuel pronounced vppon him was iust. For it is meete that God should be glo­rified, and that wee should confesse that there is nothing to bee amended in him, but that all mouthes ought to bee opened, and to say: Lord, wisedome, Iustice, equitie, and vertue, are not to be sought for elsewhere than in thee. And 60 therfore let vs practise this doctrin in such wise, as we be not more mercifull than God will haue vs to bee, or than the rule which he hath giuen vs will beare. For there are that would faine vse mercy in mingling white and blacke together, and in making a hotchpotch of all things, vnder pretence that wicked persons should goe quite and skotfree. And what remaineth more, but that the righteous and good men should be con­demned, if the wicked shoulde bee so main­tained?Prou. 17.15. And that is the cause why Salomon sayth, that he which quitteth the offender when hee sees him giltie, is as much to blame before God, as he that oppresseth the innocent. For our Lord hath ordeined, not onely that good cases should bee maintained: but also that euill dea­linges should be corrected when they be found.Rom. 13.4. & 1. Pet. 2.14 And for the same purpose hath he put his sword into the handes of princes, Magistrates, and all other officers of Iustice, to the intent that leaud­nesse should not bee mayntained in the worlde. Then is there no replying against this. And yet notwithstanding yee shall haue some that will complayne of men as bludsuckers, and as soone as any mention is made of the execution of Iu­stice, it is no better [with them] but crueltie. Let such folke get them to God, and goe pleade a­gainst him, to see if they can get the vpper hand. And it is not only the gallowesclappers that say so, I meane those whose faultes and crymes are manifest: but these Tauernhaunters or Alehous­knightes which counterfeit the preachers. O they haue great skill to alledge gentlenesse and mercie: and it seemeth to them that I doe no more spare bloud than they do the wyne, which they gussel and quaffe vp without measure or reason. But such blasphemies or raylinges doe touche God, and not men. For I heare what is spoken. Let those mastife dogs barke and gnarre as much as they list: yet is this doctrine which proceded out of Gods mouth, sufficient to make them ashamed.

And herewithall let vs marke, that the mercy which God commandeth, is to haue pitie of such as are going to destruction. Let that serue for one point. So as if it lay in vs, wee should bee mindefull how to drawe them out of the ditch. And when wee see them vtterly wilfull, so as there is no hope nor meane to bring them backe againe: wee must be sory for them, for as much as we see they bee wretched damned creatures. Marke that for another poynt. Againe, let vs beare with such as fall to repentaunce. But when wee see folkes hardharted and desperate, so as they haue conspired to fight against God to the vttermoste: what mercie were it to mayntayne that? Lo heere another blasphemie, which is when men wil needes be more pitifull than God. He is the welspring of all goodnesse,Matt. 7.11. and hee sayth that we be euil, and that although we haue the greatest shew of goodnesse that is possible to bee had: yet is it but a spark of the great and in­finite perfection that is in him. But nowe, be­hold, there are newe Diuines which wil needes haue men to be mercifull. And how? Although a man be wicked, and the world seeth that he is full of venim against God, and ceaseth not to do euil, but the more he is borne withall the more he is still inflamed with malice: Yet [say they] why should hee not bee borne withall still? Let them asked that of God, and hee will tell them that there is no place for his mercie, but where [Page 306] there is repentance.Ezec 18.21. Act 11.18. 2. Tim. 2.25 True it is, that it is in him to giue repentance. But howsoeuer the worlde goe, when his will is to vtter his goodnesse to­wardes any man, he toucheth his heart that he may returne vnto him. Now then, shall we looke vpon such as are fully bent to blaspheme God to the vttermost, and yet in the meane while talke to them of mercie still? Ought we not rather to spit in the faces of such villaines, which mocke God and his word to the ful? Yes: and therfore let 10 vs beare simply in minde, that wee must followe the things which God commaundeth, and that it is not for vs to alledge any thing at all in that behalfe.

And on the otherside let vs marke also, that God meant not to resigne his vengeaunce vnto men,Deut. 32.35. Rom. 12.19. Heb. 10.30. & to giue them leaue to hurt their enemies when they shall haue offended them. Then if we do the worst we can to mē when they haue grie­ued vs or done vs any wrong, vnder colour that 20 God hath told vs that he would haue the vngod­ly rooted out: it is a taking of a false couert from the word of God. Therefore let vs note that wee must not be led with any affection, neither must we passe whether any wrong or hinderance haue bin wrought vs or no: for as long as mens minds run vppon their priuate griefes, they shall neuer serue God: but we must haue this consideration with vs, of doing that which God commaundeth vs, without being mooued by any fleshly moode.30 Marke that for a speciall point.

Againe, let vs not deale further than God bid­deth vs, but let vs bee faithfull executers of his words,Deut. 12.8.32. & not stir one finger further than he saith, do thus or thus. To be short, he y^t giueth his ene­my but a fillup, is giltie of murder before god. But he that putteth a wicked mā to death, not being led thereto by any wicked affection, but bicause his office requireth it: is iust and allowed of God, and his executing of such punishment is a sacri­fice 40 vnto him. According as wee see that Moses speaketh therof, specially when the idolatrie that the people had committed was to bee punished, in which case he saieth, Sanctifie your hands vn­to y^e Lord.Exod. 32.29 And how? What maner of holines was it wherof Moses spake there? It was y^t they should kill all the idolaters that had defiled themselues, & put the corrupters of y^e true religion to death. And whom commanded he to doe it? Euen y^e Le­uites, euen those which ought to haue bin y^• mir­rors 50 of al pitie & louingkindnes. Euen the Priests whō God had dedicated to himselfe were neuer­thelesse appointed to be the executers of y^t rigor. And vppon whom? Euen vppon their owne kins­folke, and they might not beare with them. See­ing then that we see this: let vs learne that such as do Iustice, (condicionally that they intermin­gle not their owne affections and reuenges, but indeuour to serue God & to execute the charge that is committed vnto them,) do sanctifie their 60 hands in so doing, and the rigour which they vse is cōmendable. That is to say, if they haue com­passion vpon y^e poore creatures that perish: then y^t rigour of theirs being so qualified, is an accep­table sacrifice vnto God. And on the contrarie part, if we doe but stirre one finger vpon displea­sure for any wrong that is done vnto vs, [...] yea or be but prouoked to grunt at them y^t shall haue mis­vsed vs: by and by it is murther before God. And so let vs learne, not to seeke fond excuses to re­uenge our selues, vnder pretēce y^t God hath told vs that the wicked must be destroyed and rooted out: but let vs haue a good and well stayed zeale, so as we ouershoot not our selues to say that mē may step forth to do this or y^t on their own heads, but y^t they must tarie til God haue giuē sentence, and then execute the same, as we see is said of it in this text. Thus we see in effect what we haue to remember, cōcerning the rooting out of those whō God knowing to be past amendment, would not suffer to welter any lōger in their own dung, bicause he had borne with them ynough and too much alreadie.

And it is said expresly, God hath deliuered them into thy hand to put them to death. This is a watch­word which he giueth to his people, to the intent they should the willinglier obey this comman­dement. As if he should say, he that will giue you the victorie, willeth you to deale so. And is it not reason [then that ye should do it?] Yes, for howe should wee vse Gods giftes, but according to his will? So then, Moses confirmeth the doctrine that he setteth forth to the people: as if he should say, Looke about thee, thou must not dispose after thine owne pleasure, of them whō thou shalt o­uercome. For if thou spare them vnder colour y^t thou hast subdued them, and that they be in thy hand, & that y^u hast conquered thē: it wil cost thee right deare. For commeth the victorie of thy self? No: but it is thy God which hath deliuered them into thy hand. And for proo [...]e therof, these natiōs are stronger and mightier than thou, yea and mo in nomber. How then could you discomfit them, if your God ouermaistred them not, & were not your Captain, & fought not for you? If the victo­rie were not giuen you from heauen: how could you obtaine it? Nowe then, come not heere to make your vauntes, and to say, wee may not dis­pose of the victorie as wee list our selues. For it commeth of God, and therefore he must beare all the sway, and you must vse such humilitie, as he may bee obeyed, and honoured for the thing which you knowe to come of him. Thus we see now the intent of Moses.

And hereby we be warned, that in all thinges which GOD putteth into our handes, wee must beware that wee take not too great liber­tie, to vse his benefites at our owne pleasure. For it is good reason that hee shoulde alwayes haue so much credite with vs, as to shewe vs the lawfull vse of his benefites. As howe? Let vs take y^• commonest example of eating and drin­king. When God hath giuen a man abundance of worldly goods, hee must not forget him to whom he is beholdē for them. For if he say, this is mine, I will doe with it as I list: it is a defrau­ding of God of the right that hee reserueth to himselfe. It is true that wee may well terme the thinges ours which he hath giuen vs: howbeit, that is with condition that they must alwaies re­maine at his deuotion, and wee vse them sober­ly and modesty as I haue saide afore, so as hee [Page 307] may still be acknowledged to bee the Lord and maister of them.

Nowe were this well obserued, wee woulde not vnhallowe. Gods benefites after such sort as wee see most men doe. For there is no questi­oning whether GOD haue permitted or for­bidden such a thing: but as soone as men haue power ouer it, by and by they thinke it is law­full to doe with it what they list. And who shall let vs, say they? If thou finde none vppon earth 10 to set himselfe against thee and to let thee: GOD can well ynough skill to call thee to ac­count for thy starelinesse, in that thou submittest not thy selfe vnto him, nor referrest to him the thinges that he hath giuen thee, to say that he shall alwayes ouerrule thee. So then let vs mark well this doctrine, namely that for as much as GOD sheweth himselfe liberall towardes vs, and bestoweth his benefites vppon vs: wee bee tyed and bound with so much the straiter bond,20 to doe him homage for the thinges that he hath put into our handes, that is to say, to vse them accordingly as his word will beare. That is ano­ther point.

Now Moses addeth immediatly, Thou shalt not make any Alyance with them. Thou shalt not giue them thy Children in mariage. For if thou giue thy sonne in maryage to a daughter of the enemie, or to any of thyne enimies: shee will turne away his hart, and drawe him to superstition and idolatrie: & 30 then will the wrath of thy God be kindled vppon thee, and thou shalt bee rooted out. Heere our Lorde ad­deth an other commaundement, which is that the Amorrhytes should not haue any league or alliance with his people. Hee had saide afore, Thou shalt destroy all. And why? Because hee had tolde them howe it was his will (as I saide afore) that that Land should be reserued to him­selfe. And surely we see what befell his people, when they became negligent in executing this 40 commaundement. For notwithstanding any thing that GOD had spoken to them, yet they forbore to conquer the Land which hee had pro­mised them. This is ynough (quoth they), let vs holde our selues quiet, and let vs not spend al our life in warre. And so by that meanes they left a great number of that people aliue. But what came of it?Iosua 23.13 They became as thorns in their sides, yea and as pricks in their eys. Now then the re­ward which the Isralites had for not dooing the 50 thing which God had commaunded them: was, that by leauing those idolatrous people aliue, and by intermingling themselues with thē, they felt them to bee as thornes to pricke them and to pricke out their eyes. For the enemies of God did bring the wretched Iewes into such captiui­tie, that they were ouerloded with the yoke of bondage, and there was no man that succou­red them, vntill they had languished long time therein. And it is good reason that GOD 60 shoulde pay vs in such coyne, when wee will needes bee more louing and friendly than hee. Wee see what was sayde to Achab concerning Benhadad King of Syria, [...] [...]. 20.42 that bycause he had not punished the partie whome GOD had commaunded to bee punished, hee should re­ceyue the punishment vppon his owne head. Thou wouldest not punish him (sayth the Pro­phet,) and therefore must thou answere for him in his stead, and bee his borrowe. And in deede, it is not for nought that men doe commonly vse this prouerbe, Saue a theefe from the gallowes, and he will helpe to hang thee. This prouerbe serueth not onely to con­demne the vnthankefulnesse of such as haue re­ceyued good at mens hands: but also to verifie the iust punishment of GOD: that is to wit, that if a man haue saued an offender by some wicked practises eyther for fauour, or for fond pitie, or for vaine glorie, and so hindered Iu­stice: he himselfe must answere in his stead, and the partie that was saued from the gib­bit, must helpe to leade him thither from whence himselfe was discharged. And when it falleth out so: wee must vnderstande that it it of Gods woorking. So then yee see howe GOD hath shewed by effect, that it was no small offence, that the Lande which hee had dedicated to his owne seruice shoulde be still defyled with such abhominations, and that Ido­laters should bee mingled with the people which ought to haue bin holy.

Howbeit although the doctrine that hath beene set downe alreadye, might suffice: yet notwithstanding here GOD sheweth moreo­uer, that his commaunding that those Nati­ons shoulde not bee reserued nor suffered to liue, was not for naught. Why so? For if they liue with you (sayeth hee) you may acquaint your selues with them, and if yee make any allyaunce with them, beholde it is a plague, beholde it is a contageous disease that will come vppon you and your ofspring, so as ye shalbe corrupted and growe out of kind: and in the ende that will cause you to bee roo­ted out, and GODS vengeaunce which lay vppon that people will lyghte vppon you, bycause ye haue not executed his iudgement as hee commaunded you. That in effect is the thing that is conteyned heere. And wee haue a good lesson to gather vppon this text: that is to wit, not to haue to doe with the wicked sorte, and with the despysers of God, according to this saying of Saynct Paules,2. Cor. 6.14. that wee must not drawe the yoke with the vnbeleeuers. For hee vseth the similitude of Oxen cuppled together. The yoke holdeth them so together, that looke which way the one draweth, the other must needes fol­lowe. In like case is it with men: They that fall into familiaritie with the wicked, Doe cupple themselues with them, so as they bee led out of the way and marred by them, insomuch that whereas they weere as little Godes beefore, nowe they become starke Diuelles. Theirefore let vs beware wee mingle not our selues with the despy­sers of GOD and with the wicked, vn­lesse wee intende to become lyke them. Yet notwithstanding theire are some to bee seene which are so fine headded, that they will make God a lyer.

[Page 308]For they beare mē in hand that they may haunt the company of wicked men, & yet keepe them­selues sound from 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 10 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 20 as is possible for vs, to bring them backe againe which are out of y^e way of saluatiō. 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 30 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 40 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 50 meanes turne vs aside from the right way, or frō 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 tēpting 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 60 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 shalbe 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. [...] & [...]. [...] 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 thē, 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 [Page 209] 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 cō ­firmed in his free adoption, wherethrough hee hath chosen vs to be his childrē & heires for our Lord Iesus Christs sake. That it may please him to grant this grace, not onely to vs but also to all people and Nations of the earth, &c.

On Friday the second day of August. 1555. The Lij. Sermon which is the seconde vpon the seuenth Chapter.

YEsterday wee sawe howe God forbad his people to aly them­selues in any wise with the In­fidels, and specially with y^e peo­ple that dwelt in the lande of Chanaan.Exod. 25.8. & 29▪45. Forasmuch as it was said that God had chosen that lande to the in­tent that his name should be worshipped there: it was his will to haue it purged from all the fil­thinesse and infections, which had reigned there 40 too long time afore. And after hee hath spoken of the folke, he addeth also that he will haue all y^e tokens and markes of ydolatrie that were in the countrie put quite away. For like as it behoued the Iewes worship God purely, without inter­medling any of the superstitions of the heathen: so did it also behoue them to keepe the order in such wise as God had set it downe, and to put a­way al things that were contrarie to the true re­ligion and seruice of God, so as there might bee 50 no mingling nor corruption. Wee see now in ef­fect, that the doctrine which is conteined here, is that forasmuch as God had giuen his people the land of Chanaan: hee would haue it cleare from all abhominations, and his seruice to be so set vp, as all the ceremonies of the heathen and vnbeleeuers might be taken away, and nothing be mingled with it besides his owne Lawe. And y^t is the cause why hee speaketh expresly of Altars and Groues. For as wee see that men haue no 60 end nor measure in deuising of fashions to serue God withall: there was not that Groue but they made some deuotion in it. And like as men buil­ded Abbeyes, Pryories, and Chappels in the Popedome: so went the worlde among the pay­nims, and the Iewes followed the same trade, as we see. But that was not for want of warning: for God had prouided sufficiently for them, that they might not set their minds vpon such paltry. But what? Hereby it appeareth howe harde it is to holde men in the pure simplicitie of Gods ser­uice. Neuerthelesse, howsoeuer men fare, it is tolde vs here, that such as will serue God vncor­ruptly, must abstaine from the thinges that are deuised and forged by ydolaters, and stick to the pure doctrin which God hath ordeined, and not adde any thing to it of their owne, or which they find here & there, or which y^e world hath folish­ly brought in: All those thinges must bee laide down, if we will serue God purely. But yet let vs mark y^t there were two reasons why God com­manded the Iewes to break downe the heathen mens altars, & to destroy their ydols. The one was to the ende that his people shoulde not bee prouoked and tempted to wickednes & supersti­tion by looking vpon them: for we bee so fraile, y^t we be caried away as soone as we spie any mark of superstition. I said euen now that it is a harde thing to hold men fast in pure obedience to god as in respect of his seruice. Why so? For their eares doe alwayes itch to heare some newe do­ctrine: & although none be brought them from elsewhere, yet their minds are so rouing, y^t they euer couet some newe thing or other. Now then if wee haue any occasion to tempt vs vnto euill, or to any corruption of Gods seruice: wee bee ouertaken by and by. God therefore perceiuing that his people might bee inclined to ydolatrie, and that they would yeelde to it out of hand as­soone as they spied any occasion: willed them to wipe away all such thinges. Beware (saieth hee) that yee suffer not anye of the markes of the [Page 310] ydolatries that haue reigned hitherto there: for if any of them come in your sight, ye shalbe as it were rauished, and ye will be following of them. So then, suffer not any thing that may make you to stumble, or that may comber you, so as the way shoulde not be leuell before you. Haue you none other signes than those which I haue appointed you, and let them serue to confirme you in my worde. Let the thinges which I haue taught you bee as a burning Lampe to giue you 10 light: and if yee haue neede of helpes, let the Sacraments and Ceremonies conteined in my Lawe suffice you: but take heede to your selues that yee haue no stumblingblocke. For though ye haue nothing to hinder your going on in the right way: yet may yee euen of your owne na­ture turne aside from it: and what will yee then doe, if any occasion of euill be offered you? That is one point.

Another is, That Gods will was to haue that 20 Lande as it were dedicated to himselfe, and y^t his people should shew how much they abhorred y­dols, by suffering none of the things to remaine which the heathen men had kept before. God then ment to trie the zeale of the Iewes, when he commaunded them to make cleane riddance of the ydols: and by that meanes he intended to inure them to abhorre ydols, and all things that belonged to them: so as they might shewe not onely that they purposed to worship the onely 30 one God, but also that they could not abide his glorie to bee any whit abated. Nowe we see the two reasons that God had an eye vnto in this place. And nowe must wee apply them to our owne benefite. For although some woulde re­straine this to the Iewes, as though it belonged not to vs in these dayes: yet was it not Gods in­tent to speake for any one time onely. And in­deede, (as hath beene declared in the fifth chap­ter,) let vs looke into our owne hartes, and eue­ry 40 man examine himselfe, whether hee finde himselfe more stedfast and strong to withstande ydolatrie, than the Iewes and other Nations were. For surely that cursed seede is so rooted in all men, as there is none of vs all but hee may keepe a schoole of superstition, without hauing any schoolemaster to teach him. Wee be so fro­warde, that although no bodie seduce vs, yet we rather tende still to some corruption, than holde our selues in the purenesse of gods seruice. What 50 is to bee done then, seeing that ydolatrie is so rooted in our nature? If occasions be offered to drawe vs away, is it not like as when nettes are spred before birds? And wee bee so vnconstant, that we tumble into them immediatly. And therefore as for them that thinke themselues to haue such constancie & strength, that although they haue images, Chappels, and such other thinges, yet they shall not hurt them at all: they tempt God, and experience shewes it to bee so.60 Therefore there is no better way, than to know our infirmitie, and vpon the knowledge thereof, to vse the remedie that God hath giuen vs. If a man perceiue himselfe to haue a weake heade, so as he is not able to beare three glasses of wine but he shall be ouertaken: if hee drinke without discretion, is he not as badde as a swine? Doeth he not tempt God? Ought he not to thinke vp­pon the default that is in him, and to preuent it? Yes. Nowe it is certaine that in this behalfe we haue so weake braines, that we shalby and by be made dronke with superstition, yea and as good as bewitched with superstition, so as there wilbe no discretion in vs, but wee shall goe on still to seeke further occasions and meanes of it: and is not that a manifest spiting of God? It is a point therefore which ought to bee well marked, that GOD knowing the weakenesse which is in vs, is not willing that wee shoulde haue ima­ges, altars, and such other thinges to seduce vs, but that all such thinges shoulde bee wyped out from among vs, to the intent may not bee any thing to hinder vs from giuing our selues simplie vnto God.

But nowe let vs come to the seconde reason. It is not ynough for the faithful to refreine from all ydolatrie: but they must also shewe that they abhorre and hate all thinges that are against Gods seruice: And to the vttermost of their power they must indeuour to haue them all wy­ped away, so as the rememberance of them may be rooted out, that they may neuer bee spoken of any more. For else what zeale haue we to the honour of God, when we see ydols set vp in steed of him, and looke vppon thinges that serue to corrupt and deface the true and pure religion? If wee doe but laugh at them, and take them as small trifles, or as childrens games: is it not a token that we esteem the honour of our God no more than a thing of nothing? For if our desire to haue God glorified, were as earnest as it ought to be: surely it would wound our hearts to see y­dols so set vp in his place, and to see men be­reaue him of his maiestie of attribute the same to deade creatures, and that so precious and ho­ly a thing as religion is, should be so marred, cor­rupted & turned vpsidedown. When these marks come before our eyes, surely if we haue any one droppe of good zeale, it must needes vex vs and greeue vs: and wee must to the vttermost of our power deface all those signes and marks of ydo­latrie, and cause Gods honour to be maintained vnappayred. And indeede, when hee requireth that wee shoulde make confession of our faith vnto him: this also is comprehended therein. For as the mouth ought to vtter what is in our hart,Rom. [...] that is to wit, that wee haue but the onely one God which hath redeemed vs: if wee yeeld him such record with our mouth: our outward doings must also bee answerable thereunto, so as both feete and handes tende that way. [If we were at that point,] wee woulde not wittingly and wil­lingly suffer any superstitions, if it lay in vs to a­bolish them. But yet there is a thing in it, which is that Moses commaundeth the people expres­ly, to doe it when they bee come into the Lande which God had appointed thē to inioy for their inheritance. For if we be in a straunge Countrie where wee haue no authoritie: it is not in our power to put downe ydols, neither doeth this commaundement stretch thereunto. It is true that in passing through places where ydolatrie [Page 311] is vsed, we must sigh and mourne, and thinke our eyes to bee as it were defiled with the sight of such wickednesse contrary to the honour of god, so as it must greeue vs and vex vs at the heart that we bee driuen to see such sights. And foras­much as our hands be tyed, and we haue not a­ny soueraintie or authoritie in the place or Countrie where such superstitions reigne: wee haue no more to doe, but to pray God to put to his mightie hande, and to destroye it euery­whit:10 and in the meane while to holde our selues quiet. But if we haue authoritie: then behold, Gods voyce crieth out, vp vp, such abhominati­ons must not reigne any longer. When yee bee come to the Countrie which your God giueth you to possesse: then let all such geere bee put downe.

Nowe then, out of this text wee must drawe a rule: which is that according as God giueth abilitie, wee must indeuour to haue all ydolatrie 20 and all the tokens therof vtterly abolished both publikely and priuately. As howe? When a Countrie is at libertie, and our Lorde hath plan­ted his word there: such as beare sway and haue autority, must find y^t meanes that al such things as haue corrupted the true religion, may be abo­lished & brought to nought. If they doe it not: it is a negligence which God condemneth. And if a man will put downe ydolatrie: it is not ynough to saye, no man shall worshippe ydolles anye 30 more: but all thinges which imbaced the pure­nesse of the Religion, must bee quite and cleane wyped away. As for example, if men should keepe still the Altars that were in the time of the diuelish Masse: what a thing were it? Wher­to serued they, but to committee abhominable trecherie against God, so as there shoulde re­maine neither faith nor feare towardes him, so long as such abhomination indured? The Al­tars serued to sing their Masses on. By meanes 40 whereof the death and passion of our Lorde Ie­sus Christ was vtterly defaced, in spyte of the redemption that he had wrought. Insomuch that if it bee admitted that Iesus Christ was sa­crificed dayly:Heb. 9.26. it is all one as to reiect the bene­fite that was purchased vs by his death and passion.

Nowe then if the Altars were suffered to stande still: were it not a reteyning still of some memoriall of the leawdnesse which ought to 50 mislike vs? Yes: for otherwise what were our zeale? When wee call to rememberance that wee haue hearde Masse in times past, and had cast our selues into that dung [...]on: wee ought to bee sorie and to craue pardon for it, and to bee abashed at the blindnesse whereinto wee were falne, wherethrough wee became so beastlie, as to goe seeke our saluation by renouncing the redemption that was purchased for vs long a­goe by our Lorde Iesus Christ, and to make 60 our selues partakers of so diuelish a thing: I say were ought to bee afraide in our selues to thinke of it. And if the Altars shoulde haue stoode stil, had it not beene as it were a spiting of God to play mockeholyday with him after that fa­shion, that whereas wee had shrunke away from Christianitie, wee bee neuer a whit sorie for it, no nor greeued at all to see the badges thereof? And in verie deede the Iewes were cast in the teeth with their reteyning still of those thinges, as who shoulde say they welte­red still in their owne filthinesse. And if a leawde woman that had giuen her bodie to dis­honestie for a time▪ shoulde afterwarde reioyce to see still the markes of her whooredome: were it not a signe that shee repented not at all? Yes: and euen that is the cause why this ex­ception is purposely added, that when the kinges went about to serue God,1. Kin. 15.14 and 22.44. & 2. king. 12 3. & 14.4. and had bea­ten downe the ydolles, yet they helde still some relikes of them, and this blemish sticketh ex­presly vppon them, that God mislyked them: as if hee shoulde saye, they were not worthy to bee allowed without exception, but bee driuen to beare this marke of reproch alwayes in their faces, that they had not throughly clensed the lande from the former superstitions, when they left the groues standing still. If a man say, why, and was that so euill a thing? Are not trees the creatures of God? Yes: but when men shall haue misused them and put them to such hea­thenish vncleannes as to spyte God with them: then must they bee wyped quite and cleane a­way. Men must not take ouermuch libertie in that case: for our nature is too much giuen to euill of it selfe, (as I saide afore) without anye intycing of it thereunto. Thus yee see howe wee ought generally to indeuour to abolishe all superstitions, and all things that may serue thereto.

And likewise particularly, let euerie man looke well to his owne house, that hee retaine not any thing which may couer any wicked­nesse, or which is not fully agreeable and con­formable to the simplicitie of Gods worde. For as manie as dispence with themselues in that case, shall feele it turne to their ruine in their ende.Iudg. 8.27. Wee see howe it befell to Gedeon who was chosen of God, and by whom so many noble deedes were done. Onely because he made an Ephod and caused a certaine deuotion to be set vp: there insued great destruction after his death. And after the same manner wee see howe a great number doe keepe still their chap­pels. If they haue any Castle or great house, there must bee a chappell for a memoriall of their aunceters, in rememberance that there was such a thing, and such an antiquitie. They then which will needes haue some remnant af­ter that fashion for vaineglorie, must seele at length that they haue couered a fire, which shall consume themselues and their children, as the deede of Gedeon was the cause of the vndoing and destruction of his Image, as I saide afore. And therefore let vs beare in minde, that wheresoeuer GOD giueth vs power, wee muste so hate all the markes of superstition, as wee must doe what wee can to wype them out y^t they may no more be had in remembrance. And let vs alwayes bethinke vs of the two reasons which I alledged before. Now for cōfirmation hereof, Moses addeth that [Page 312] the people of the Iewes are holy, and that they ought to dedicate themselues wholly vnto God: euen because they had beene chosen (saith he) to bee a peculiar peo­ple in the whole worlde. Whereas he saith that the Iewes are a holy people: hee meaneth that they ought to be separated from the Heathē and In­fidels. For if wee take example at those to whom God hath not graunted such grace as hee hath done to vs: is it not as good as a thrusting of the priuiledge vnder foote which hee hath giuen 10 vs? Beholde, God sheweth vs his will, and hee vouchsafeth to haue his worde preached vnto vs: and is that to no purpose? is it for nought? Whereas God commeth downe vnto vs, and communicateth himselfe so familiarly vnto vs: doeth that honour which he doth vs, and that grace which hee vouchsafeth to vse towards vs, serue to no vse nor profite? Surely it ought at leastwise to sanctifie vs vnto him, that is to say, to make vs redy to say, Alas Lord, we were mise­rable 20 creatures, and thou vouchsafest to retaine vs to thy selfe: therefore behold, we be here, go­uerne thou vs, and let vs be thy flocke. But nowe if we fall to defiling of our selues with the super­stitions of the heathen: is it not a renouncing of the priuiledge that God had giuen vs? Is it not a forsaking of the couenant whereby hee had knit and vnited himselfe vnto vs? Yes. That then is the cause why Moses addeth heere, that the Iewes are a holy people. As if hee should 30 say, Looke to your selues, for God hath shouled you out from all Nations, and hee hath called you, euen by shewing you that you shall bee his heritage, accordingly also as he hath giuen him selfe to you. Nowe then if yee goe and take ex­ample at these blinde wretches, so as ye alledge, Our neighbours doe so and so:Eph. 2.12. what a thing is that? Your neighbours are straungers to God, they be as wilde beasts, God hath not vouchsa­fed to behold them with pitie and mercy, to de­liuer 40 them from the brutish ignorance wherein they be. To be short, yee haue them as mirrors of Gods wrath and rigour. Al they that perish do shewe you what you were, and what you shoulde be stil, if god had not reached you his hand. Now therefore acknowledge that benefite, and take no more example at those whom God hath for­saken, and to whom he hath not granted the like fauour as he hath done to you. Thus much con­cerning the Iewes. Now remaineth that we ap­ply 50 this doctrine to our owne vse.

What is it that maketh vs a holy people to our God?Iohn 15.3. Euen his worde. For it is saide, you be cleane because of the worde which I haue prea­ched vnto you Ye see then that the mean wher­by God sanctifieth vs to himselfe, that is to say, draweth vs out of the common perdition of all the children of Adam, and taketh vs to be of his owne householde: is his vttering of his will vnto vs. And so to bee short, it is (as yee woulde saye)60 a solemne consecration or hallowing of a peo­ple by God, when hee vouchsafeth to haue his worde preached vnto them. Wee neede not goe seeke the gewgawes of poperie to make a dedi­cation or hallowing: for the meane whereby God dedicateth his temples, is by sending his ministers to preach his doctrine faithfully: and it is also the meane wherby we be hallowed vn­to him. Nowe he hath graunted vs this grace: Wee see howe the wretched Papistes are gone astray, and runne gadding ouer the fields with­out keeping of any way. They hop, they trippe, they stumble, and all to their owne ruine. They haue no light, but are as blinde wretches in the mids of darkenesse: and in the meane while, be­hold, the Lord our God maketh his daysonne of righteousnes to shine vppon vs, for Iesus ChristMal. 4. [...]. sheweth himselfe to bee our redeemer. Sith it is so: what ought we to doe? Ought we not at least­wise to consider, to what end and purpose Gods worde is preached vnto vs, and euery of vs to gather vnder his hande to say, Lord, rule thou vs? Yes: but what? There are verie sewe which thinke vpon that. For we would be more afraide to defile our selues with the filthinesse of papi­strie than we bee, if this doctrine were well prin­ted in vs, that seing God hath separated vs from them, if wee intermedle our selues with them newagaine, it is all one as if wee mingled hea­uen and earth together, of purpose to turne the whole order of nature vpside downe, & to make a hotchpotch of all things, that there might bee a horrible confusion. For surely there ought to bee a greater difference betweene Gods chil­dren and the vnbeleeuers, than there is distance betweene heauen and earth.

True it is that we must be faine to be ming­led together one with another as long as we liue in this worlde: but yet is it not saide for nought, that Gods children are citizens of heauen and2. Cor. [...] pilgrims in the worlde. Although they bee con­uersant here beneath: yet must they not be tyed to it, but they must goe on still as in a straunge countrie, knowing that their abiding place is a­boue, and that God hath chosen thē with con­dition that they should goe thither. Therefore when such as haue knowen Gods trueth, doe fall to mingling themselues with ydolaters, and will not bee separated from them: it is all one as if they went about to peruert the whole order of nature. But this doctrine hath more neede to bee throughly well minded, than to bee prea­ched with long speech. The thing then which Moses ment by these wordes, is this: Yee bee a people that is hollowed to the Lorde: that is to say, Although we were of Adams cursed race, although we came of wretched Infidels: yet not­withstanding our Lorde hath vouchsafed to drawe vs to him, and to choose vs to bee of his housholde: and therefore it is good reason that wee shoulde be separated from the rest. Hath hee done so, by making vs partakers of the do­ctrine of his Gospel? Then his wil is to haue vs dedicated to himselfe, and that wee shoulde bee his temples. So then let vs looke well to it, that wee continue in this state, and that we doe not wilfully disanull Gods adopting of vs, nor consent to any thing that may put vs out of his house. For when wee forsake Gods Gospell through falshood, wee doe what wee can to cut our selues off from the bodie of Iesus Christ, and to disherite our selues of the heauenly kingdom, [Page 313] and to banishe our selues from it, when wee make no conscience nor remorse of inter­mingling our selues with ydolaters and with their defilings. Whatsoeuer hee is that giueth himselfe the bridle to goe to the superstitions of the Papistes, and to communicate with them: it is alone as if he canceled the deede of the inhe­ritance which God hath giuen him. And y^t deede is not written in paper nor in parchment: but it is sealed by God in our harts,Eph. 1.13. & 5.26. and it is his will that 10 seales and markes therof should also bee in our bodies. Then [in so doing] we blot out the wri­ting wherby God adopted vs for his children & heires, and (as I said) we banish our selues out of his kingdom, and cut off our selues from the bo­dy of our Lorde Iesus Christ. For if we be mem­bers of Gods son, we must not goe & do homage to ydols, nor defile our bodies (which are y^e tem­ples of the holy ghost,2. Cor. 6.16) with such filthines & ab­homination. But as oft as we com to heare Gods 20 word, we must thinke thus with our selues: Be­hold, my God hath made me holy, that is to say, he hath separated me from such as are ouerwhelmed in their owne vncleannes: and shall I nowe worke him spite? What a condemnation wil it be to me, y^t my God hath so hallowed me, and I on the otherside doe vnhallowe and defile my selfe with all leawdnes, reiecting y^e priuiledge that he hath giuen me? Is it not a making of war against him, when I will needs after that sort disappoint 30 the good, which hee had offered me of his owne infinite mercy? Yes.

And Moses addeth expresly yet further, That it was to the intent that this people should be separated from all the rest of the world. If God graunted his grace commonly & without exception to al peo­ple, to haue his worde preached euerywhere: yet ought we to be sanctified vnto him, bicause he ta­keth vs out of the corruption of Adam, and from the ruine wherin al of vs are by nature. But when 40 as he choseth one Nation, and alyeth himself to y^e same, and in the meane while letteth all y^e rest goe: it serueth to giue the greater beauty to his goodnes: like as nowadayes, our hauing of y^e pure doctrine of y^e Gospel, is as a corde whereby God draweth vs to him, and whereby he vouchsafeth to be made one w^t vs, as I said afore. The worlde seeth how he letteth the wretched papists run at rouers, so as their eys be stopped & they see not one whit, nay rather they turne quite & cleane 50 away from the way of saluation. We see it. And what is to be done, but y^t inasmuch as god setteth such beawty vpon his mercy: such comparison should make vs the willinger to serue him, & to liue the more warely, for feare of turning away from him, seeing he hath vochsafed to prefer vs before others, though wee haue not deserued it? But what? So farre are we vnable to profite our selues by such goodnes of God: y^t we rather make it an occasion to take leaue & libertie to do euill.60 For whē we haue y^e examples of the vnbeleeuers before our eyes: we thinke we may do the same things that they do. But that is far of from thin­king vpon that which Moses saith here. Your god (saith he) hath sanctified you aboue al other na­tions of y^e earth. As if he should say, Who be you? For ye be no better than other Nations: and yet neuertheles, your god hath vouchsafed to sancti­fie you. Now therefore, be you the more carefull to bridle your selues, & to keepe you vndefiled, and meddle no more with the wretched vn­beleeuers y^t are wholly giuen ouer to their owne vncleannes, because your God neuer drew them vnto him. Thus yee see why Moses compareth here y^e Iewes expresly with y^e heathen. Likewise in these days, forasmuch as God hath preferred vs before y^e wretched papists, we must beware y^t we walke the more circumspectly vnder his obedi­ence, assuring our selues y^t he wil not haue such a benefite despised, as is his vouchsafing to take vs into his house, and to communicate himselfe so familiarly vnto vs as he doth. But yet to expresse this grace y^e better. Moses addeth that this people was chosen. As if he should say, indeede it is an in­estimable dignitie and noblenesse for you to bee chosen to be the people of God, so as no Nation of the earth can boast themselues to haue beene exalted to such degree of honor: but yet beware that you be not proud of it. For your sanctifying at Gods hand, came not of your owne purchase, but of Gods choosing of you: it came of him. Therefore let the praise thereof be yeelded vn­to him: & assure your selues ye be the more be­holden to him, in that he hath shewed such mer­cy towards you. Wee see then y^t the word Choose which Moses setteth down here, serueth to mag­nifie Gods grace y^t was spoken of before, to y^e in­tent y^t the people should be the more prouoked, & (as it were) rauished to serue God. And for the same purpose he setteth down a long discourse. Wherfore is it (saith he) that your God hath loued you, & knit himselfe to you? For this maner of speeche, (namely y^t God knitteth himself to men) impor­teth very much. And why doeth he so, saieth he? What hath moued him therto? Was it for your owne sakes? Or did you put your selues foreward vnto it? Was it bicause ye were a greater nation than any other? Was it in respect of y^t, that God was moued to choose you rather thā any of the others? Had you deserued it on your part? No no: but it was (saieth he) bicause hee loued you. Nowe this worde Loue importeth here, first that God respected not any thing in men why hee should choose them, but that his owne free loue sufficed him in that behalfe. He loued you, that is to say, seeke not any cause or worthinesse in yourselues: bee contented that our Lorde hath chosen you of his owne free goodnesse before al others, though ye were no better thā they. Now we see all Moseses meaning.

And although this matter cannot be discour­sed throughout: yet must we note, y^t Moses spake here of Gods election, to the intent y^t the people should be y^e more humbled, and y^t the same hum­bling of them should ingender an affection and zeale to serue God according as he was knowen to thē. Therefore when there is any talke of the grace y^t God hath shewed vs in inlightening vs, & it is told vs that he hath adopted vs to bee his children & of his Church: wee must needes match this with it, y^t our hauing of al these things is not by our owne purchase, nor for putting of [Page 314] our selues foorth by any vertue or good minde y^t was in vs: but through Gods seeking of vs at such time as we turned our backs vpon him. Now by this meanes we be hūbled, & we haue need of it. For as soon as men haue any incling of any goodnesse y^t is in themselues: they like wel of it & stand gasing at their owne fethers like Peacockes: but in the meane while they consider not, that they rob and bereaue God of the praise that is due to him. Therfore whensoeuer there is any speaking 10 of Gods grace, it is requisite for vs to bee put in mind of this matter, to y^e end we may not imagin our selues to haue deserued aught on our owne side, or that God respected any good disposition that was in vs: but assure our selues that nothing but his free loue moued him to doe it. When we be so humbled: then must we needs be spoyled of our owne reason, or else become starke beasts, if wee take not corage to serue God and to dedi­cate our selues wholly vnto him, to say, How happeneth 20 it that wheras we were cursed and dam­ned creatures, our God hath sought vs out, yea euen from the dungeons of death, & hath ope­ned vs the gate of the kingdom of heauē, calling and drawing vs dayly thither: & yet in the mean while we be slothful in seruing him? And specialy sith we see y^t whereas the most part of the world goeth to destruction, and the wretched Infidels are so blinded that they be let alone in the dark­nesse of their ignorance, God in the meane while 30 watcheth early and late ouer vs: what ought we to do,Ier. 31.28. when hee vseth such speciall loue towards vs? Ye see then that this humility must leade vs to a care and warenes to serue God, and to ga­ther our selues wholly vnder his wings, acknow­ledging y^t the more we be bounde vnto him, the more we must shewe by our deeds that we impute all to his mere goodnes, and are willing to yeeld him the praise thereof as he deserueth. Thus yee see wherunto the things are to be referred which 40 Moses speaketh heere.

And herewithall let vs marke, that whereas it is said, that the people [of Israel] were not the grea­test of other Nations: vnder one kinde, he compre­hended al the rest. As if he should say, there was neither dignitie nor worthinesse in you, why God shoulde choose you rather than any other Nation. For it must be vtterly rooted out of our hearts, to imagine that God findeth any thing in vs, which may moue him to loue vs. For vntill 50 such time as men bee quite rid of selfeweening, they shall neuer be able to glorifie God as they ought to do. And although wee blase it not with open mouth, that there is some desert or excel­lencie in vs: yet notwithstanding we fall asleepe in such selfesoothing, as we imagine that there is still some value in our selues. And therfore it be­houeth vs to enter purposely into our conscien­ces, and to clense them in such wise as wee leaue not any one drop of pride & presumption there:60 to y^e intent that whē we haue throughly serched and sifted all that is in vs of our nature, wee may know there is not any thing that may purchace vs grace and fauor at Gods hand, nor that can be acceptable vnto him, but that wee be naked and vnpurucyed of all goodnes and glorie, and final­ly that we haue nothing in vs but vtter filth and vncleannesse. [...] When examination is made after y^• maner: then shall men bee disposed to receiue Gods grace, and to glorifie him for it when they shall haue receiued it. Then let vs learne to vn­derstand wel, that the searching of all that euer is in vs to the hard bottome, (so as we foster not any imagination of selfworthinesse, but perceiue that God findeth vs vtterly vnhappy and accur­sed, so as we might be vtterly forlorne and dam­ned, and wee haue not any thing of our own but such as prouoketh Gods wrath and vengeance against vs:) commeth of the grace that god hath graunted vnto vs. When we be come to y^t point: then must we come also to the loue that Moses speakes of here.

And to the intent to shewe the better, that the said loue is freely bestowed: he sheweth out of what fountaine it springeth. Euen of this (saith he), that it is Gods will to performe the [...] which he made to thy fathers. And hereafter he wil say, that their fathers also were chosen freely. But let it suffice vs that in this place God put­teth the people in minde of the couenant that was made with Abraham, before the people, to whom he speaketh, were borne. Hereby he shew­eth that the cause of our election, came not of our owne deseruing. For what is it that wee did before wee were borne? If it bee saide that God foresawe what manner a ones we would be: yet did none of all that moue God to choose this people: for they were so hardhearted & stubborn a people, as hee coulde neuer weald them. What manner of ones did they shew themselues to be at their going out of Egypt? Howe did they ac­knowledge Gods grace in y^e deliuerance that he had wrought for them? The scripture yeeldeth vs record good ynough of it. And yet notwithstā ding God ceased not to take them still for his people. Wherein he ment to shew vs, that his vt­tering of his goodnes towardes vs, is not in any respect of our deseruings. And indeede, the holy ghost was not so ill minded, as to haue concea­led such a thing from vs, but that if our Lord had foreseene any goodnes in vs, and y^t the same had caused him to choose vs: hee woulde surely haue told vs of it. But what? As for such as bable that God chose vs according to his foreknowledge, & that he knew we should haue some good disposi­tion in vs: they shew themselues to be worse thā beastes, forasmuch as they consider not that all men are alike, sauing that God putteth his grace more into one than into another, and y^t we must not imagine that we haue some thing I wote not what of our own. Who is he (saith S. Paul) which putteth the difference,1. [...] to make thee excellenter than other men? It commeth not of our selues then must we needs haue that making of God. And so it is not for nought, that Moses telleth y^e people, y^t the onely cause why they were chosen was for y^t God loued them, which loue made him to vtter y^e same loue, euē before such time as they to whō he spak, were born or bred, so as he sware aforehand to their fathers, y^t he would take them for his people. Seeing it is so then, let vs know y^t when we be beaten downe in our selues, we must [Page 315] consider that the welspring and fountaine of our saluation, is the infinite goodnesse of our God, & that he ment not to regard our deserts, but to vse his owne free goodnes as we cal it, that is to say, not to fell any thing vnto vs. Neuerthelesse it was his will to loue vs. And wherefore? Because it pleased him. Nowe let men goe and surmise I wote not what causes in this case, for they shall confound all by it: but let vs take hold of the on­ly good wil of God, in y^t it pleased him to choose 10 vs and to leaue others.

And now let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele them more and more, and to indeuour dayly to know them, that we may be sory for them and amend them: and that therewithal we may haue an eye to the couenant which he hath made with vs, to y^e end to answere to his call, that we wander not heare and there like straye beasts, but that seeing he is willing to hold vs vnder his obedience, and to gather vs into his flock, wee may be satisfied vn­to him by meanes of his word, which benefite it maye please him to make to preuaile in such wise in vs, as it may bee a furtherance to his glo­ry, and wee be brought more & more to forsake the lusts of our flesh and of the worlde, & to offer our selues vnto him in sacrifice both aliue and dead: Aliue, that the power of his holy spirit may vtter it selfe in vs [by making vs] to followe his commaundements cheerefully: and deade, that we may be ready to goe out of this world, when­soeuer it shall please him to call vs hence. That it may please him to grant this grace, not onely to vs but also to all people and Nations of the earth, &c.

On Saturday the third of August. 1555. The Liij. Sermon, which is the third vpon the seuenth Chapter.

WE saw yesterday, that the cause why Moses saith here expres­ly, that God chose one certain people, & made not that grace 40 common to all the world: was to humble those to whom god vttered himselfe, to the ende they should knowe that it befell them not for their desertes, nor through their owne purchase: but through the onely goodnesse of God.Psal. 105.6. And that is the cause also why Dauid speaking of this people, saith, the sonne of Abraham Gods welbeloued, the seede of Iacob his chosen. Those two wordes are mat­ched together, to shew that that people was shouled 50 out from all other Nations, not for any wor­thinesse that was in them: but by reason of free election, and to expresse Gods goodnesse and loue towards vs the better: and therefore doeth he send vs wholly thither. Truth it is that in this place he speaketh of the generall election of the whole people, in that God had adopted them, And that is well worth the marking. For in cal­ling Abraham, God extended the promise of saluation vnto his whole linage. Hee said 60 vnto Abraham, I wilbe the God of thy linage after thee. Heere then is a generall election (as they terme it) of the whole people, inasmuch as God separated them from the rest of the world, [...]. 4.20. telling them that hee tooke them for his inheri­tance and Church. [...]. 17.7.10 And in very deede, the signe of circumcision was as a seale, to warrant al the ofspring of that race, that God was their sauior: and so, that was such a grace as was common to all the children of Abraham. Howbeit, there is another second election or chosing, which is (as ye would say) streiter: namely, that out of y^e same linage god chooseth whom he thinks good. And herein there is no contrariety. For we must con­sider y^e degrees which the holy scripture setteth downe, when it speaketh of all mankind. It shew­eth y^t they be alienated or estranged from God, and consequently from the hope of saluation: by meanes wherof all men euen from y^e greatest to the least, are damned. Now God draweth out of them whom he listeth. And to the intēt his grace should be y^e better knowen, he chose one linage. And whose linage? Euen the linage of one man in whom there was no hope of issue. For when God said to Abraham, I wilbe y^e God of thy seede after thee:Gen. 15.3. how many children & childrens chil­dren had he? He had not one, neither sonne nor daughter. He liued a long time after ere hee be­gate Isaac. He was old and drooping, and his wife was barren, so as there was no more hope of is­sue. And for y^e same cause,Esa. 51.1.2. whē the prophet Esay intēded to vpbraid the Israelits w^t vnthank­fulnes, & with their pride & lustines which they were in, by reason y^t they were growen to so great a multitude: & contrariwise with their vnbeliefe when they were fewe in number: Looke backe [Page 316] (saith he) to y^e stone which you were hewen out of, look back to your wel head. What people had Abraham? He was all alone. And was your mo­ther Sara fruitfull? Nay contrariwise God was faine to giue her a childe by myracle which shee neuer looked for, insomuch that it seemed incredible to her when she was told it. Seeing it is so: assure your selues (saith y^e prophet) yee haue no cause to make any bragges, forasmuch as God hath shouled you out after that fashion. And for 10 the same cause also doth Moses say in this text, If a man compare your state with the state of o­ther Nations, he shall finde y^t the other Nations are multiplyed by y^e order of nature: but your fa­ther Abraham was all alone by himself, yea and an old man & drooping, & readie to creepe into his graue. Ye see then y^t god chose a people which was not, of purpose to magnifie his free fauor & to make it the more manifest. Verily he accom­plished y^e thing which S. Paul speakes of in trea­ting 20 of the same Abraham:Rom. 4.17. y^t is to wit, God chose the thinges which were not, & called them forth to giue them their being. S. Paul telleth vs y^t wee haue (as ye would say) a liuely picture in y^e person of Abraham, to shew vs howe it is y^t God maketh vs any thing, and exalteth vs to honor. For (saith he) what was Abraham? A poore creature halfe dead. Was his linage in any state? Did it florish at that time? No, but it was more likely that hee should neuer haue had any issue at all. Then let 30 vs learn y^t god guideth the things which are not, and bringeth them forth to giue them being: and so y^e hope of the faithfull concerning their salua­tion, lieth not in themselues, but they look for it at Gods hand. As touching our selues, truely we be nothing: but God vttereth his power to giue vs being. And so ye see, y^t through his goodnes we begin to hope for life euerlastingly in his king­dome. Thus then y^e first degree of election, is y^t God chose the linage of Abraham, notwithstan­ding 40 y^t was forlorne as wel as all the rest of the world. And hauing done so, he stayed not with that grace: but forasmuch as a great nūber were estranged & as it were cut off frō y^e line of Abra­ham: he pulled backe also whom it pleased him. And that is the cause why S. Paul saieth,Rom. 9.6.7. that all they which come of Abraham according to the flesh, are not reckened for his lawful children, I mean to Godward, in respect of y^e spiritual inheritance y^t was promised to the true linage. And for 50 y^e same cause S. Paul alledgeth y^e saying y^t is writ­ten in the 25. of Genesis,Rom. 9.12. & Gen. 25.22. & Mala. 1.2. namely that the elder shall serue the yonger, accordingly also as it is said by y^e prophet Malachie, Iacob & Esaw were both of them the children of Abraham: & what is the cause why Iacob was receiued, and Esaw refused so as god disherited him, and vouchsafed not to establish any Church in his ofspring, but that as many as came of the line were mingled with the heathen, and belonged not at all to the 60 body of Christ? Whereof came this? To whom shal a man impute it? It is to be vnderstood, that (as saieth S. Paul) God had giuen sentence of them before they were borne. For Iacob and E­saw were twinnes, and their Mother Rebecka bare them both at one burthen: and at that time what could the one deserue more than the other? God refused the elder to whom belonged the honor of first borne, yea, by order of nature: but God shewed that his grace was aboue na­ture. So then, Iacob was chosen, and Esaw refu­sed. To whom shal a mā impute al this? Brought they any strength and vertue of their owne (as saith the prophet Micheas) for the which God esteemed the one more than the other? Should the Iewes (which came of Iacob) set vp their bri­stles against God, to saye that they were nobler than other men? No, but they ought to yeeld the honor to Gods free fauour, acknowledging that to be y^e onely cause of their saluation, and y^t they haue not any thing of their owne wherfore they shoulde be preferred before other men. Heerein we see that God hauing chosen a people in gene­rall, doeth notwithstanding reserue libertie to himselfe, to choose out of that people whomsoe­uer he listeth, & to refuse y^e rest. And so as I haue declared alredy, there is one election which god maketh generally: and another [particularly] of those whom he vouchsafeth to take for his chil­dren & heires. Nowe then, it is of Gods free ele­ction, y^t we haue his word purely preached vnto vs,Eph. [...] and y^t we haue his gospel & Sacraments. And euen therein we haue cause to confesse y^t he hath shewed himself liberal vnto vs. For by what title is y^e gospel giuen to vs, rather thā to such as make greater account of themselues than we doe, and which are not inferiour to vs in respect of the world? Why doth God leaue great kingdomes & principalities, and nations of renowne: & choose a little nooke, & a smal number of people, to say that his worde shalbe preached there? When it raineth so vpon vs, and al y^e rest of the world abi­deth still in drought: is it not to bee concluded that God hath liberty to doe good to whom hee listeth? And is it not his only loue, wherto we be beholden for it? Yes▪ So then, when the Gospel is preached in a place, and it hath the warrantes y^t God giueth men saluation: (as when wee haue baptisme & the Lords holy supper ministred vn­corruptly:) we may say it is an election that God maketh. But yet for all y^t, in the meane time hee reteineth to himselfe whom he thinketh good, to the end that men shold not trust to the outward signes without faith & obedience, knowing that although we haue bin chosen to be of the bodie of the Church, yet if we make not our profite of that election, God can welynough cut vs off a­gaine, & reserue a smal number to himselfe. And although there bee some great multitude of vs which confes al w^t one mouth y^t God hath chose [...] vs: yet can we not therefore say y^t he auoweth vs for his childrē, except we liue in purenes of faith, & haue ratified y^e couenāt which god hath made with vs. And so let vs vnderstand y^t Gods libera­lity sheweth it self after al sorts to vs, and y^t ther­fore wee haue the iuster cause to loue him more and more,Rom. [...] & to yeeld him all praise. For haue we his word? It is a free gift aforehand, whereby he hath bound vs vnto him.Col. [...] Haue we his sacramēts? They be the badges of his fatherly election: we haue not deserued any of all these thinges. But aboue all,Eph. [...]. [...] when it pleaseth him to imprint the [Page 317] certainetie of his promises in our heartes by his holy spirite: then is it a speciall adoption, then doeth hee shewe vs that wee bee of the lit­tle nomber whome hee hath reserued to him­selfe. And so (as I sayde afore,) wee see that in all respectes wee must keepe our mouthes shut from bragging of any thing: and on the other side haue it open to magnifie Gods goodnesse which he vttereth towardes vs.

Nowe herevpon Moses addeth, That God will 10 keepe couenaunt to a thousande generations of them that loue him: yea through his mercie, saieth he. For as much as he treateth of the generall election: therefore he exhorteth the people to bethinke themselues aduisedly. Note ye (saith he) that for as much as God hath promised your father Abraham to be the God of his seede after him: he wil not faile you. But yet for all that, looke y^t ye walk warely, for the couenant is made with condition, that ye must be sound and haue a right meaning 20 heart. Therefore thinke not but that your God can driue you out of his house and out of his Church, if he finde you vnworthie of the benefit which he hath offred vnto you. With y^t meaning doeth Moses speake, when he putteth here a dif­ference betweene them that loue him and keepe his commaundements, and them that hate him. Now by these wordes we be taught, y^t when God offereth vs his word, it is alreadie an allying of himself to vs, & a giuing of vs a record of our sal­uation:30 but yet doth it not follow y^t we may ther­fore be carelesse. Nay rather we must be quicke­ned vp to imbrace y^e promises which he sendeth vs, so as we may rest wholly vpon them, and bee stedfastly, setled in them all our life long. That is a thing wherevpon it behoueth vs to think. True it is that God layeth open his heart vnto vs whē his word is preached vnto vs: there we be put in minde of his loue, and also haue full assurance of our saluation. But yet must y^t word enter in vnto 40 our heart, & preuaile with vs: which thing is not done but through faith. And so let vs understād y^t Gods electiō is as it were defeated by vs, vnlesse we be cōstant & continue stedfastly in it to y^e end.Rom. 10.7.

But yet Moses noteth here againe, that this Couenant which God maketh with them y^t be­leeue him and obey him, is of his owne Mercie, least we should imagine that God respecteth our deseruings, as we see that men are commonly gi­uen to think: in so much y^t if they meete but with 50 a syllable which seemeth to tell them y^t they may deserue I wote not what: they be puffed vp with pride, and beleeue wonders of themselues. That is the cause why Moses saieth expresly, y^t God wil performe his couenāt & mercy. And he sheweth wherein this couenant consisteth. It is not y^t wee on our side do bring him any thing why he shold loue vs: but y^t he is mercifull vnto vs, as we see is said in the hundred & third Psalme.Psal. 103.13 [...]4. True it is y^t euen there God requireth that wee should feare 60 him, & indeuour to keepe his commandements. But yet howsoeuer the world go, he sheweth vs alwayes that the thing which wee must vnder­stand of him, is that he vseth pitie in handling vs gently through his grace, and not according to our deseruing. Therefore let vs beare this say­ing well in minde and weigh it throughly, where Moses telleth vs that the couenant which God maketh with vs, lieth wholly in his goodnes and no where else: and that it is not for vs to puffe vp our selues with foolish presumption, as though we were worthie of such a benefite, or as though God did but recompence vs: but that wee must alwayes looke vp to his goodnesse, so as when wee come vnto him, wee doe nothing else but say, Alas Lord, we be sure that thou receiuest vs to mercy as wretched creatures, and therefore vouchsafe to haue regard of our miseries, by shedding out thy mercy vpon vs. That is the thing whereof we be put in minde in this text.