Sermons on Deuteronomy, Sermons · Sermon 31
On Wednesday the xij. of Iune. 1555. The xxxj. Sermon, which is the second vponupon the fifth Chapter.
4 The Lord God talked with you face to face vponupon the mountaine, out of the middes of the fire.
5 The same time I stoode betweene the Lord and you, to shewe you the word of the Lord. For yee were afraid at the presence of the fire, and went not vp into the mount: And hee said,
6 I am the Lord thy God which brought thee out of the Land of Egypt, from the house of bondage.
7 Thou shalt hauehave none other Gods in my sight.
WE hauehave 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, 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 hauehave. And why is that? Because wee conceiue not the maiestie of GOD which is vttered there.
Yee see then that it is not for naught that Moses hath tolde vsus so often heretofore, that Gods worde ought to beare such a maiestie towardes vsus, 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 hauehave now no cause at all to doubt, whether the doctrine that I deliuer vntounto 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 vsus, 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 vntounto vsus,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 vsus 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 vsus to the kingdome of heauen, and sheweth that hee taketh vsus for his children and heires: it was not so in the time of the Lawe. Againe, although wee hauehave so great & familiar knowledge nowadayes: yet doth ye thing stand alwayes true which I sayd yt is to wit, yt we see but in part. And 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 vsus according to our rudenesse and infirmitie. And albeit that God hauehave 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 the fathers, nor appeareth to vsus at this day in his substance: but applyeth himselfe to vsus, insomuch as hee is faine to stoope to make vsus 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 onelyonly, so as they might doubt or onelyonly conceiue some opinion of him, but that they had an infallible warrant, so as they might conclude thus: here is our GOD, who hath so communicated himselfe vntounto vsus, as our faith ought not to be any more vncertaine, neither ought the doctrine that is set foorth to vsus 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 vsus a sure marke▪ which cannot deceiue vsus, nor leaue vsus in doubt that it proceeded not from him. Thus wee see nowe the meaning of Moses.
Hereupon wee hauehave 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 vsus continually. For wee woulde bee inquiring of Gods secretes without ende or measure. And why? Because wee feele not our own vnabilitie. Wherfore let vsus magnify the goodnesse of our GOD for that it pleaseth him to hauehave regard of vsus and of our rudenesse, and to hide his glory from vsus 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 vsus vnderstande, that there is no excuse for vsus, if wee yeelde not GOD his due honor when hee shall hauehave giuen vsus any euident token of his presence.
Therefore let vsus not looke that God should come to vsus in his inestimable glorie, that the heauens should cleaue a sunder, and that all the Angels of paradise should appeare to vsus: But when our Lord sheweth vsus that it is hee that speaketh, let that suffise vsus, and let vsus 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 vponupon him when hee shewed vsus his face. In deede it is sayd vntounto vsus 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 onelyonly his backe partes. But that is to shewe vsus alwayes that wee must not presume to preace vntounto GOD, so long as wee beare this fleshe about vsus: we must not think to attain so high. For if the very Angels of heauen vnderunder 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 vsus for our vnthankefulnesse, if we hauehave no list to behold his face, and that the tokens of his presence which hee sheweth vsus doe not suffise vsus. Aboue all thinges let vsus 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 vsus, so as it is either preched or expounded vntounto vsus, or wee our selues reade it: this preface must serue to humble vsus, 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 vntounto vsus, 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 vsus 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 vsus 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 hauehave 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 not to giuegive vsus 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 onelyonly for the auncient fathers, that Moses spake: but this warning is directed to vsus also: that is to wit, that although men bee appointed as messengers to preach Gods worde to vsus, yet ought not that to diminishe the maiestie thereof any whit at all. 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 vsus. For as touching miracles, there hauehave 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 vsus at this day, that God shoulde send vsus men like our selues, with commission from him to teach vsus in his name and in his stead, as one that allureth vsus to him with all gentlenesse and courtesie. Thinke we that wee were able to abide his presence, if hee shoulde come to vsus in such sort as hee is in deede? Alas no: there were no shift for vsus 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 able to outstand such force, that it should not thunder downe vponupon vsus and destroy vsus? Therefore let vsus marke well that when God ordeined that his word should bee preached vntounto vsus, and that we should hauehave it in writing, therein he applyed himselfe to our weakenesse, dealing with vsus as if himself were a mortal man, to the intent we should not be afraide to come vntounto him, but be drawen to him with all gentlenesse. Againe, how highly doth hee honor vsus, in that it pleaseth him to choose men of no reputation among vsus, to represent his person and to speake to vsus in his name? For what could hee giuegive more to the Angels of heauen? Coulde hee giuegive 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 vsus, namely that it is more than fatherly.
And on the otherside, hee tryeth our humilitie. For if hee thundered from heauen, if he appeared visibly vntounto vsus, if the Angels came downe vntounto vsus: 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 vntounto them: that is a good tryall of our faith. Neuerthelesse, let vsus still come backe to this, that God hath shewed himselfe sufficiently to men, so as wee hauehave 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 vsus. Thus yee see what wee hauehave 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 vntounto vsus: yet if all thinges bee wel considered, it would not bee for our profite. And therfore let vsus 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 hauehave any other God in my sight. Here to keep the people of Israel in awe, GOD telleth them that the knowledge which they hauehave 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 eueryevery of vsus is clearke greate enough in that case. To bee shorte, wee goe alwayes forewarde to euill, yea euen vnderunder colour of good: insomuch that in stead of seruing GOD, there is nothing in vsus but corruption and idolatrie. Therefore the Heathen had their diuersities of superstitions: for eueryevery 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 hauehave 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 hauehave bin inuented by men. As if hee should say, there is but onelyonly 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 yt they hauehave wilfully forsaken ye 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 hauehave 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 hauehave chosen you for my people, and giuen my selfe vntounto you.
Seeing then that I am your GOD: holde your selues henceforth to mee, or else ye shalbe lesse excusable than the Heathen. Your punishment must needes be dubble, yea and a hundred fold grieuouser than theirs, bicause ye shall hauehave falsified your faith which ye hauehave plighted vntounto me, and broken the Couenant that I hauehave 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 people in such wise vntounto him, as they can not start away, but they must deserue to bee still punished. For inasmuch as they shall hauehave forgotten their deliueraunce: their vnthankefulnesse shall bee dubble. Seeing they had bene redeemed by the hand of God: it behoued them to giuegive 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 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 the end the commaundement is added, that the people should not hauehave any other gods before his face, whom they ought to account for their God.
Now let vsus apply all this doctrine to our own vse. First of all whereas he saieth, I am the Euerlasting: let vsus learne to weigh this saying in such sort, that seeing Gods Maiestie is appeared vntounto vsus, 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 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 vsus, that if wee mingle any of the fansies of our owne heads with God: it is a diminishing of the right that belongeth vntounto him. For he can not away with any companion. Therefore this word Euerlasting must driue all fantasticalnesse from vsus, that wee take not leaue to imagine one thing or other. Let vsus be contended to hauehave the onelyonly one God, & let him suffice vsus. 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 vsus. For like as Moses saide to the people of olde time, The euerlasting hath appeared vntounto you, and therefore you must driue away all idols frō among you: so now, seeing that God hath declared himselfe vntounto vsus in the person of his onelyonly 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 ye 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 vsus that hee is the Euerlasting. And whereas moreouer he termeth himselfe our God: it is to acquaint vsus with him, that wee may knowe his Maiestie after a louing fashion. For if God should speake but onelyonly of his euerlastingnes and of his being: we should for ye most part be vtterly abashed. True it is, yt 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 vsus that he onelyonly is to be worshipped and honoured: then must he also come to vsus 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 vsus, 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 onelyonly as the euerlasting to make thee afraide:Deut. 4.20. but therewithall I am also thy God, I hauehave chosen thee to my selfe, I intend to hauehave 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 vsus, 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 vsus in awe, ought to drawe vsus vntounto him. When as he speaketh of his souereintie ouer vsus, and saieth he is our God: that ought to make vsus 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 vsus in Gods Lawe, and to hold our selues simply to the same. And that is ye 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 louelove, 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 vnderunder the lawe: it agreeth much more to vsus nowe adayes. For although God hauehave vouchsafed to bee as it were abased in the person of his onelyonly sonne:Phil. 2.7. yet notwithstanding he continued still in his glorie, and it was no abatement of the highnesse whereof mention is made here. The abasing of our Lord Iesus Christ, was an infallible euidence of the merciemercy of our God: but yet howsoeuer it were, it ought not to make vsus to despise him. For it was Gods wil to draw vsus to his infinite glory by that means, to the intent yt we shold worship him seeing he came down after yt fashion vntounto vsus. Iustly then may he vpbraid vsus now adayes, that we be vtterly vnexcusable, if we doe not both feare him and louelove him. For he sheweth himself to be both our God and our maister. Where then is our feare, if we make none account of his commandements, but bee so hard hearted at his threatnings, as to set light by them, and to goe on stil in euill deedes, & to make but a mocke of it though he shew himselfe to be our iudge and call vsus 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 vsus. Againe, it is not ynough for vsus to feare God after a slauish maner, as by constraint: but our feare must bee matched with louelove. And for the same cause he nameth himselfe our father. Yea and wee hauehave to note, that in shewing himselfe to bee the GOD of Israel, vnderunder 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 vsus beare these titles well in minde, for they belong to vsus, that is to say, they ought to serue for our instruction at this day,1. Tim. 3.16. when the Maiestie of God is appeared in our Lord Iesus Christ.
And herewithall wee must also note what he addeth concerning the fauour that he shewed to his people. I hauehave brought thee (saieth he) out of the land of Egypt. Of a trueth God meant hereby to bind the people of Israel to him most specially aboue al other natiōs. And that is the cause why hee maketh expresse mention of their deliuerance. Neuerthelesse, when God speaketh, wee must bethinke vsus of all the benefites whereby he hath bound vsus 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 vsus to feare and louelove our God. Doeth God then speake? We must first consider, that it is he which hath created and fashioned vsus: and therefore wee bee his. Loe here a benefite that is singular ynough alreadie. Were there no more but his setting of vsus in this worlde and his maintaining of vsus here: could wee recompence it as wee bee bound to do, though eueryevery of vsus imployed himselfe to serue him to the vttermost of our power? No: But yet further when we behold ye recordes of his louelove which he giueth vsus both aboue and beneath,Gen. 1.28. Psal. 8.7. as that he hath made the world for our sakes,Gen. 1.26.27. & 9.6. Heb. 9.15. & 11.16. 1. Pet. 1.4. that he hath ordained and appointed all things to our vse, that he hath printed his image in vsus to the intent wee should be immortall: and that he hath prepared a better inheritance for vsus 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 vsus of all the good turnes which God hath done vsus, as well in general as in particular: and then must we confesse with Dauid, Lord, when I thinke vponupon 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 hauehave acknowledged how much we be beholden to our God generally: let vsus also consider the benefites that euerie of vsus hauehave 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 vsus consider whence our Lorde deliuered vsus, when he vouchsafed to admit vsus 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 yt they bee Satans bondslaues, that they hauehave a sinke of sinne and corruption in them,Eph. 2.11 4.18. and that they hauehave 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 vsus from these things by the hand of his sonne, he hath not sent vsus a Moses as he did to the people of olde time:Rom. ….… nay he hath not spared his onelyonly sonne, but hath deliuered him to death for vsus. 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 giuegive our selues wholly vntounto him? Furthermore if Egypt were termed a house of bondage: I praye you what is it when ye diuell holdeth vsus in his bondes and vnderunder his tyrannie, so as we hauehave no meanes to scape death, but are shut out from all hope of saluation, and God is vtterly against vsus? 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 vsus vnderstand that he maketh vsus partakers of that benefite at this day,Eph. 1.1… Eph. 1.…. by meanes of the Gospell. For hee gathereth vsus to him to the intent wee should bee of his flocke. True it is that hee is the Lambe without spot which wypeth awaye the sinnes of the world,Iohn 1.29. 2. Tim. 1.9.10. & Rom. 5.10. and 2. Cor. 5.19. and that he hath offered himselfe vp to reconcile men vntounto 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 vsus marke well that seeing the Gospell is preached vntounto vsus, and wee hauehave there a warrant that the sonne of God will make the redemption auailable in vsus which he hath once wrought, and cause vsus to inioye the benefite thereof: wee must learne that our thankelesnesse will bee the shamefuller, if wee doe not our indeuour to giuegive our selues to our God, who hath bounde vsus 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 hauehave 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, seeing that God draweth vsus to himselfe, is it not a straiter bond to make vsus to linke in throughly with him, and to holde ourselues vnderunder obedience of the doctrine that is set foorth to vsus in his name? Yes: and therefore let vsus learne to sticke so to our God as wee may renounce all that euer wee can imagine of our owne head: and let vsus consider that it is not for vsus 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 onelyonly one God, who will possesse vsus, yea and possesse vsus in such wise, as his honour bee not taken from him and bestowed vppon creatures, and that he watcheth ouer vsus to the end wee should knowe that it is onelyonly 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 hauehave and accept vsus to bee of his houshold: let vsus walke as in his presence and in his sight, and that in such wise as wee worshippe him as our onelyonly God, not onelyonly 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 vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus feele them better, that it may leade vsus 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 vnderunder the infirmities of our flesh: it may please him to vphold vsus, vntill hee hauehave clothed vsus with his own righteousnes. And so let vsus all say, Almighty God, &c.