Sermons on Deuteronomy, Sermons · Sermon 85
On Thursday the x. of October. 1555. The Lxxxv. Sermon which is the sixth vponupon the twelfth Chapter.
29 When the Lorde thy God shal hauehave rooted out before thy face the nations which thou goest to possesse, so as thou hast them in possession and dwellest in their Lande:
30 Then beware thou be not snared by them, after that they be ouercome before thee. And enquire not after their gods, saying: Howe did these nations serue their gods? I wil doe so too.
31 Thou shalt not doe so to the Lorde thy God. For they hauehave done all such things to their gods, as the Lorde abhorreth and hateth. For they hauehave burnt euen their sonnes and daughters in fire to their gods.
32 Therefore whatsoeuer I commaund you, looke that yee doe it, and put not any thing to it, neither take any thing from it.
WHen we heare that Moses warneth the Iewes that they turne not away from the right seruing of God after his setting of them in possession of their inheritance: we may thinke they were a very malicious people, & right hard to be gouerned. For what is it that Moses requireth of them? That they should not forget the partie that had redeemed them, and afterward giuen them his lawe, but that they shoulde holde themselues at a stay, and not defile themselues with the superstirtions of the heathen. And they had two thinges to hold them to the seruice of God. For they ought to hauehave borne in minde after what maner he had deliuered them from the bondage of Egypt: and did not such a gracious goodnesse well deserue that they shoulde hauehave persisted continually in the acknowledging of their redeemer? Againe they had very faire lookingglasses set before them for example, in that they sawe that Gods rooting out of the inhabiters of the Lande of Chanaan, was a token that hee coulde not away with any of all their abhominations: and ought not the Iewes to hauehave fared the better by their beholding of such examples? But nowe that wee knowe the naughtinesse of that people, let vsus come to our selues and bee well assured that wee bee not better than they were, but hauehave neede of the warning that is giuen heere. And for proofe hereof God doth dayly renew his gracious goodnes towards vsus. Had we felt his goodnesse but once i… all our life, it ought to serue vsus for a bridle to hold vsus vnderunder his obedience. But he ceaseth not to increase his benefites still dayly, and yet wee forget it in the turning of a hand, and wee neuer think vpō it any more, to benefit our selues by it. To bee shorte, it seemeth that all our indeuour is to burie Gods benefites that hee bestoweth vponupon vsus, that we might hauehave no occasion to honor him. Lo how our vnthankfulnes bewraieth it self too much on ye one side. Yet notwt stāding we see how God giueth vsus sufficient warnings, by chastising others yt hauehave doone amisse before our eyes, and by sparing vsus: and ought wee not to bethinke vsus better of the iudgementes which hee executeth, after that fashion? Yes: for they bee no thinges done in hudder mudder, there is no more for vsus to do but to take heede to them. But it should seeme that wee play the blinde bussardes wilfully, and li… not to knowe any of the thinges which are too too apparant and notorious. Therefore whether it bee that God do drawe vsus to him by the great number of benefites which he bestoweth vppon vsus, or that hee teache vsus to feare him by punishing offenders in our presence; al this booteth vsus not, for we be vnthankfull, and the time is but lost in doing vsus good, insomuch that although wee see howe hee hath shewed himselfe iudge against such as hauehave offended him, yet wee thinke not vppon it, but let it slippe. Can wee cast our eye any where nowadayes, but wee must needes see a great number of manifest examples, whereby wee ought to take warning to liue warely and aduisedly? Wee see howe whole Nations and Countries are not spared, and wee see the like in priuate persons: all is full of sighing and crying, and it is all one as if God should sounde a trumpet to the punishing of some offender, that euerie man might bee warned to take example by him. Wee see these thinges: but howe doe wee benefite our selues by them? Let vsus not thinke then that in this place Moses speaketh but onelyonly to the Iewes: but let vsus vnderstand yt it was Gods will to shew vsus by them, that euen after wee knowe him to be our father and Sauiour, and euen after hee hath powred out the infinite riches of his merciemercy vppon vsus; Yet hauehave wee still neede to bee warned to liue in his feare: for otherwise wee will turne our backes vppon him. Againe, when hee hath warned vsus by many examples; that is not ynough vnlesse hee quicken vsus vp to set our minds vponupon it, so as wee may perceiue wherein it was his will that we shoulde fare the better by it.
But there is yet another point; which is, that when wee bee so taught by other mens harmes, and by Gods bearing with vsus in that bee listed not to punish our faultes: we shoulde …t leastwise preuent his anger, and seeing there bee so manie that suffer, yea and which suffer to serue for our instruction, the same shoulde bee as a schooling vntounto vsus; that when wee see our Lorde vtter his rigour after that sort, and shewe himselfe to bee a Iudge; wee shoulde not tarie till hee smite vsus on the heades, but come meekely vntounto him, acknowledging our faultes, and taking good heede that wee wrappe not our selues in his curse with those against whom he hath shewed himselfe such an enemie and aduersarie. That is the thing which we hauehave to beare in minde.
And Moses saieth expresly, Beware thou fall not into the snares after them. As if hee shoulde say, If yee bee not starke blinde, yee must needes shunne these people and not followe their example, seeing that God hath punished them after that fashion. For if yee meddle with their corruptions, God can make you to fall into the same pitte well ynough. Yee see into what case they bee faine: and therefore take heede to your selues, or else it will be an open tempting of God, as though ye sought your owne destruction euen in despite of him. Neuerthelesse, wee see howe men playe the beastes in that behalfe. For when wee hauehave seene GOD correct a man for some offence, by and by wee faile not to prouoke his wrath in the selfesame sorte, that they did which were punished. Indeede wee hauehave witte ynough to condemne them that suffer the punishment; O it is good right say we, they hauehave well deserued it, they bee worthie of such correction. Wee can skil to talke after that fashion: but in the meane while, when wee plaied the Iudges towardes other men, wee cannot finde the fault in ourselues, and therefore must wee bee double condemned at Gods hande, because our hypocrisie blindeth vsus, and wee looke not into our selues to correct our own misdoings.
Moses therefore speaketh heere expresly of the snares that the Cananites were falne into. As if hee shoulde say, whatsoeuer you see in any vnbeleeuers, is all one as if God warned you long aforehande, to beware that yee fall not into the like curse by following their steps; and therefore shunne them. For wee must vnderstande that as oft as our Lorde punisheth those that hauehave offended him, and wee knowe it, and hee will hauehave it so; it is all one as if hee shoulde make some signe to vsus, or rather arrest vsus with his owne hande and say, Take heede to your selues, proceede no further, goe not on still; for if yee doe, yee bee vndone, yee bee forlorne. Seeing that our Lorde giueth vsus such warning, may it not bee saide that wee bee worse than madde if wee proceede on still? What excuse will there bee for vsus, when God shal hauehave shewed vsus the ditche and bidden vsus beware that wee fall not into it, and yet we bee so wilful in wickednesse, that he cannot winne so much at our handes, as to make vsus turne backe againe from it?
Moreouer wee see by this text, that it is but a simple shift to say, Other men doe so as well as I: and yet a greate number of sillie soules beguile themselues with it euen at this day. If a man warne the Papistes of their superstitions, to bring them to Gods trueth; O (say they) I am not alone, there be many others in the worlde. They beare themselues in hand that they may by and by disappoint God, with the multitude of their partakers. But Moses telleth vsus heere, that all shall bee tyed together in one bundle, and one of them shall not helpe to acquite another or to diminishe anothers fault, but that all of them shall bee rooted out together, according to this saying of our Lorde Iesus Christ,Mat 15.14. & Luke. 6.39 If the blinde leade the blinde, they shall both fall into the ditche. What shall I hauehave gained by it, when a great number of people shall hauehave perished with mee? Then let vsus not thinke our faults the lighter for the greatenes of the number of them that offende with vsus: but rather let vsus marke on the contrarie parte, that there is not a worse thing than euill custome: and it is the thing that wee had neede to beware of as long as wee liue in this worlde. For wee see verie fewe of that sort of men which guide vsus the right way; but on the contrarie part the multitude is infinite of those that thrust vsus out of the way: so as if wee leane vntounto men, wee shall scarsely finde one among a hundred, which walketh aright, but all of them doe go astray. Also when the Prophet Esaie speaketh of the disorders that reigned eueriewhere,Esa. 56.11. hee saieth no more but that euerie man had turned aside after his owne wayes. Whereby hee doeth vsus to vnderstande that we neede not to be beguiled by others, for euerie of vsus beguileth himselfe too much. Therefore when men followe their owne imaginations, then are they quite and cleane out of the way of saluation. And sith it is so that we shal finde verie few that can amend vsus, and all the rest doe but draw vntounto euill: what shall become of vsus if we grounde our selues vponupon custome? If wee say, O, there be thus many and thus many that take this or that to be good: yea, but God misliketh it, and it makes no matter what men doe, for wee see they bee all giuen to naughtinesse, and are corrupted in their vnderstanding. Againe, their hearts are ful of malice, so as they dragge cleane backe from that which God hath shewed them. And if wee alledge, It is not nowalate that this thing came vp, it hath beene vsed of custome in all ages long agoe: verily it is all one as if wee shoulde say, the worlde is hardened in naughtinesse. But yet hath it not gotten so sure holde that it can displace God from being Iudge, that he shoulde not condemne them as they deserue. And therfore let vsus marke wel howe it is shewed vsus here, that if we followe the steppes of such as hauehave gone astray; when God hath punished them, wee also must come to account after them. Yea and wee deserue double punishment, when wee fare not the better by the corrections that God hath shewed vntounto vsus: for it is all one as if we resisted him wilfully. The matter in effect which wee hauehave to gather vppon this saying where Moses speaketh of the snares that are laide for vsus, is; that when our Lorde hath once warned vsus, and we hauehave seene the verie examples themselues before our eyes; we should set our minds vponupon them, that wee intangled not our selues in the curse that is prepared for the despisers of Gods word.
And it is saide further, that men shoulde not inquire after their gods. Heereby hee doeth vsus to vnderstande, that men are oftentimes turned away from well doing, by their foolish curiositie. For when wee bee once instructed in the pure simplicitie of Gods worde, if wee holde our mindes imprisoned, that is to say, if wee holde our selues contented with Gods trueth; then are wee sure that our Lorde will confirme vsus more and more, so as though all the worlde were on a broyle, yet shoulde wee bee knitte still in good agreement of faith. But our wittes are so fickle, that they bee alwayes rouing: wee cannot holde our selues from inquiring of this and that: not for any benefite that wee reape by it, for wee wote not what is the reason thereof: but yet our desirousnesse so tickleth vsus, and so prouoketh vsus, that wee cannot holde our selues in quiet to say, let vsus obey our God. Therefore Moses meant plainely to condemne the vice that reigneth ouermuch in men, and is too deepe rooted in their nature: which is, that in steede of sobernesse to holde our selues in simple obedience to Gods worde; wee bee continually turmoyled with vaine fancies, and all our seeking is who did this and who did that, that wee might bee cunning in iudging thereof. As for example, wee see a great sort that woulde faine knowe al the Religions of the worlde. And to what ende? It seemeth to them that they bee not sure of the Christian faith, vnlesse they knowe Machomets Alcoran; and al the diuelishnesse that hath reigned among the Paynims and Papistes; and hauehave their heads full stuffed and besotted with all the dotages of the Iewes. Thus doe they play the beastes through their wicked curiositie, and it appeareth well that there hath beene nothing in them but vtter vanitie and hypocrisie. Wherfore according to that which Moses hath declared heere, let vsus learne not to be too inquisitiue of the thinges that are not good for vsus. Wee see that euen in reading Gods worde,1. … & … wee must vse this modestie of forbearing to seeke thinges needelesse which serue not to edifying: & what will come of it if wee disguise Gods worde, by ripping vp the thinges which cannot but infect our mindes, and corrupt them, and turne them from the pure trueth? True it is that such as are to make warres are faine to be inquisitiue of the force and policy of their enemies, that they may beware of them: but when wee be so eager, that without any occasion or neede, wee will needes knowe that which doeth not touch vsus nor concerne vsus; is it not a tempting of God? is it not a casting of our selues into the snares which wee see that Sathan hath laide for vsus? Therefore when men hauehave beene taught the Gospell purely let them abide quietly therein, let them bee contented with this, that they are approued of God; who cannot deceiue them, and let them refuse all manner of trumperies, which can serue to no purpose but to intangle them in trifling disputations without profite, or without any furtherance to their faith. Wee see what hath happened to some, I meane of these wildbeaded fellowes that woulde needs be inquisitiue of all thinges, and there was not any sect or opinion, but they woulde needs know it and hauehave skil to dispute of it. Verie well: but what wonne they by so doing? God gaue them vp, so as they were destitute of vnderstanding, and there was lesse wit and discretion in them than in little childrē. Where things were in quiet they would needes set all on a broyle, yea euen without any time or reason, so as they sawe not a whit euen in the thinges that were so visible and apparant, that they might hauehave picked out their eyes with thē. Seeing then that GOD doeth so punish these troublesome heades that cease not to martyr themselues in their owne vnquietnesse, and cannot bee satisfied but that they must needes bee inquisitiue of the thinges that are not for their profite: wee ought to bee the more mindefull of Sainct Paules lesson,… which is that wee must not bee ouer wise, but wise according to sobtietie. Let vsus bethinke vsus of our slendernesse, howe rude and grosse witted wee bee, and let it suffice vsus that GOD can well skill to teach vsus, if wee take him for our master and teacher. And seeing we hauehave his worde, let euerie of vsus keepe himselfe within the boundes thereof, and not play the colts that are broken loose.
Nowe after that Moses hath spoken after ye maner, he saith Thou shalt not do to the Lord thy God, as these nations heere hauehave doone to their gods. As if he shoulde say, we must not looke vponupon men, when we intend to serue God aright; but Gods only will must bee our rule, as he wil adde for a conclusion in the end. Let vsus marke well then that there is not a worse thing, than to fashion our selues after the customes of men in cases that concerne the seruing of God. For that hath bin ye very cause of so manie minglemangles and of so great confusion of all things in Christian religion. A man needeth but a litle Leuen to sowre a whole batch of dowe. But there hath bin so much Leuen brought in, that it hath marred all the righteousnesse whereunto GOD calleth those that are his. For as I hauehave declared heretofore, men hauehave thought it good that in steede of the fashions that were vsed by the heathen, there should bee some such fashions brought in as had some resemblance of them.
As for example, the heathen worshipped such an idol, or helde such a high feast on such a day: and therefore must wee also appoint a feast to some Saint vponupon the same day. Yea, but that was but a changing of the name of the idol: and the neerer they came vntounto it, or tooke couert vnderunder it, the more did they falsely abuse God his name and defile it. Thus made they an exchange of the ydols of the heathen, and in their steeds tooke vp Heesaints and Sheesaints and made ydols of them. Nowe seeing that this manner of dealing hath bin the cause of the peruerting of all things; it standeth vsus the more in hand to take heede to the things that Moses telleth vsus here, to witte, that God requireth not that we should do as the wretched and ignorant infidels doe to their Idols: but that if wee will walke rightly wee must keepe vsus from counterfeiting the thinges that wee may happen to see eueryevery where. True it is that forasmuch as wee bee fleshly, wee will thinke the thinges that are done by men to bee very godly: but what shall wee gaine in this case, by bringing our owne weightes and balances? For God will hauehave vsus to hearken vntounto him; and shall not wee then make a faire bargaine, to say I weene I doe well? All such stuffe is nothing woorth, it must bee striken off, euerywhit. That is the cause why Moses in this text expresly presupposeth that God wil not hauehave the thinges done to him which the wretched infidels did to their idols.
And yet to perswade vsus the better in all these things, he addeth that they had done such thinges as God abhorred, as namely the burning of their children in fyre. Here vnderunder one kind, Moses sheweth that the wretched Paynims rushed out into so beastly dealings, as woulde make a man to abhorre their crueltie to thinke vppon it. For how is it possible that they should bee so destitute of all reason, as to forget euen naturall kindenesse, when they meant to serue their Gods? What a thing was it, that they should goe burne their owne children? Beholde, the fathers which ought to hauehave considered, that when God had giuen them children, it was a singular blessing, forasmuch as hee had ordeined them to bee in his owne stead, to the end there should alwayes bee some seede in the worlde to honor him and serue him: euen the fathers themselues (I say) did cast their owne children into the fire, and became murtherers of them. Whereby wee see that idolaters may well bee caryed away with some deuotion; but the same is but as a fury, they bee out of their wittes, and the diuell doth so possesse them, that they hauehave neither wit nor discretion any more. And shal wee allowe of such doinges? Wee see then whereat Moses amed in declaring here that the wretched Paynims burned their owne children, by meanes whereof they became starke diuels, and there was not a more horrible thing than was their deuotion, though they commended it neuer so much. If it bee obiected that GOD commaunded Abraham to doe the lyke;Gen. 22.2.12. wee see the ende thereof. True it is that GOD meant so farre foorth to try Abrahams fayth, by commaunding him to kill his owne sonne: but that was a singular example for a speciall purpose, and not a common rule. On the other side, GOD prouided for it, and shewed that hee desired not to hauehave mans bloud sacrificed vntounto him: for hee preserued Abraham from dooing it when it came to the point. Therefore there is greate diuersitie betweene the obedience that Abraham yeelded to God in going about to sacrifice his sonne Isaak: and the madnesse of these blinde wretches in purposing to honor their idols by murthering their owne children.
Hereby let vsus learne generally to marke well, that whensoeuer wee see the wetched vnbeleeuers rushe out into disorder lyke brute beasts, we must learne to hauehave the more stay of our selues that wee followe them not. As for example; whereas it is sayd nowadayes in generall, that wee must not followe the steppes of the Papistes, because that all the thinges which they tearme by the name of Gods seruice, are but a heape of vaine fancies, such as eueryevery man listed to forge of his owne brayne, and a horrible hotchpotch of thinges confounded together, for the dooing whereof they hauehave not so much as one syllable in Gods woorde to allowe it, and yet they martyr themselues exceedingly in the doing of them: besides this, they become so brutish, as wee ought to be euen ashamed of them. For proofe whereof, what a thing is it that they should goe kneele downe before puppets, as though GOD were present there? They say they worship not the images; but men see what reuerence they yeeld vntounto them, and it is the first lesson that is taught in their Synagogues. And surely what excuse soeuer they make, when they kneele downe before the image of S. Barbe which neuer was▪ (for yee must vnderstand that men hauehave made a God of such a creature as neuer was in the world) or when they goe to S. Catherin, or Saint Christopher which are things of the same stamp and say nine Paternosters and an Auemarie to them: to whome speake they? Is it not a flatte mocking of God, or rather a villanous blaspheming of him? The heathen therefore had much more than the Papistes, wherewith to colour their abhominations when they did thinges so farre out of square as was pitie to see, and yet thought they pleased God in so doing. When they drinke til they be drunken vppon the holyday, they thinke that God is content therewith. Againe, when they be well apparelled, they suppose it is a good seruice of God. To bee short, they hauehave such fond toyes and gewgawes, as are woorthie to bee spit at as often as a man heares them spoken of. And whosoeuer hath but one drop of good vnderstanding may perceiue the fondnesse that is in them. Insomuch that when wee consider the matter, wee thinke it vnpossible that men should bee so brutishe as wee see they hauehave bin. But it is Gods owne dooing,Esa. 19.14. & 29.10. who executeth this threat, made by the prophets, that hee woulde powre out the spirit of giddinesse and blockishnesse vppon the world, to blinde it withall, because that such as hauehave forsaken the pure doctrine of God, and turned away from the holy scripture, are worthie to be so caryed away, to the committing of such vnreasonable thinges as we ought to bee ashamed of and vtterly to abhorre. And this is tolde vsus to teach vsus to shun their companie, and euen that is the meaning of Moses when he sayth, Marke what is befallen vntounto them. Now then, let vsus beware that God punish vsus not after ye same maner, by giuing vsus ouer to a reprobate sense. Wherefore let vsus receiue the light of his worde, and followe the way while hee sheweth vsus it, suffering our selues to be held altogether in obedience vnderunder him. For step we once aside one way or other, in deede wee shall not at the first dash fall into so great confusion as wee see the idolaters are, but in the ende wee shall bee payed home to our smart. For how became they so brutish? Had they neither wit nor reason? yes: but God punisheth them because they submitted not themselues to his word. Let vsus therefore stand in feare of the lyke condemnation: for it is certeine that the lyke shall fall vppon vsus, if wee followe their steppes. And wee heare how Saint Paul speaking generally of all such as list not to obey Gods will,Ro. 1.25.28 sayth that they must needes hauehave their eyes stopped, so as they may not bee able to discerne any more, but bee trayned in all thinges to other mens lures. And this threate pointeth at vsus. And therefore let vsus keepe good watch, and bee wel ware that we set not one foote foreward, without the direction of Gods worde; for there is not any other way that is certeine.
Now let vsus come to the conclusion that Moses addeth. Looke thou doe all that I commaunde thee this daye, without adding any thing to it or taking any thing from it. Heere hee sheweth vsus the remedie to preserue vsus from all stumbling, and from all the wiles of Satan and al his snares, and from all occasions that are ministred to thrust vsus out of the way of saluation: and that is, to bee contented with the rule that GOD giueth vsus, and to followe the same, and to bee so pliable to it, as wee alwayes hauehave our eares stopped against all other sayinges whatsoeuer, reiecting all thinges else, that none but onelyonly GOD may hauehave dominion ouer vsus. And so let vsus marke well, that wee shall neuer hauehave the witte to keepe our selues from superstition, and from Satans sleightes; except our Lord remedie the matter by his word. True it is that wee ought to giuegive good eare to the counsell that is giuen vsus, and not to followe the follies and errors of the world, nor intangle our selues in such a sorte of fond toyes; but to bee shorte, to eschewe all the foolishe deuotions that men hauehave deuised of their owne heades; wee ought well to marke that. But yet is not that enough. For there is none of vsus all which hath not a storehouse of many errors in his own head, in so much yt eueryevery of vsus is a prouocation to himselfe although we be not furthered by others. What remedy then? There is none other way, but to suffer our selues to be gouerned by God. And that is the cause why Moses, after all his exhortations, telleth vsus that if wee followe not Gods worde, wee shall euer bee intangled in many wicked imaginations, whereby the diuell will finde a gappe open, or as it were a breache to win vsus by. Therefore if wee purpose to put Satan backe, and to bee preserued from all vncleanesse of superstition: let Gods word hauehave his authoritie among vsus.
And first of all Moses sayth; Doe whatsoeuer is commaunded thee. Whereby hee meaneth (as I hauehave declared in other places) that it is not enough for vsus to obey GOD by halfes (for he can away with no such partnership:) but that wee must submit our selues to his commaundementes in all cases and all respectes, without any gainsaying. And that is a thing very worthie to bee noted. For most men can well enough finde in their heartes to confesse that it is good reason that GOD should bee serued, yea euen according to his owne wil as he himselfe requireth: but yet they cease not to take exceptions still, and to say, This lykes mee not, such a thing woulde doe better. To bee shorte, for all their pretence of obeying GOD, and although that in many respectes they yeelde to the thinges that are spoken to them; Yet doe they beare themselues in hand, that they may let the rest alone. But contrariwise, GOD admitteth not any exception, but sayth that whatsoeuer hee commaundeth, must be done; and that wee must not enter into disputation with him, to make him amendes in one thing for missing in another; but that his Lawe must bee obserued, yea euen according to the contentes and substaunce thereof. For if I should receiue some couenant or some publike instrument or writing made vppon it, and yet say, as for this poynt or that article, I will not admit it: what a thing were it? It were to disanul ye whole. So thē let vsus marke, that to honor God and to yeelde him obedience, his worde must beare the whole sway▪ so as wee submit our selues wholy vntounto it. Marke that for one point.
Againe whereas Moses sayth This day; it is a summoning of the people to follow without delay when God calleth them. For is it a small matter that God communicateth himselfe so familiarly vntounto vsus: Then is it not for vsus to require space to deliberate: but as soone as God openeth his mouth, by and by wee must giuegive eare to him, and bee conformable to his worde out of hand without delay, by submitting our selues thereunto. And not onelyonly this place serueth to warne vsus how forward wee ought to bee to followe his Lawe: but also wee heare how it is sayd in the Psalme, To day if you heare his voyce:Psal. 95.8. so that our Lord generally meaneth that as soone as men heare him speake, they should by and by followe his saying, and fashion themselues thereafter. And the Apostle in the third Chapter of the Epistle to the Hebrewes,Hebr. 3.13. & 4.7. sheweth vsus what is meant by this worde To day: Namely the very same times wherein our Lord is so gracious as to send vsus his worde, whatsoeuer these times bee. Therefore let vsus not delay till to morrowe, for it were too great a mockerie: and it may bee that the gate shall be shut against vsus. Seeing then that God speaketh vntounto vsus to day, let vsus giuegive eare vntounto him readily and without any delay. That is the thing which wee hauehave to beare in minde. And therefore when we come to a Sermon, or reade the holy scripture by our selues, as soone as wee hauehave heard a sentence, let vsus enter into our owne consciences: and if wee finde any sloth there, let vsus waken and quicken vp our selues, and thinke thus: what? It is no dalying with god in this case, it is not for vsus to defer to come vntounto him when hee calleth vsus, but wee must answere him with such readynesse, as the thing that is commaunded vsus here by Moses may bee performed, so as wee burie not Gods word, ne suffer it to hang in the hooke; but receiue it into our heartes at the first, that it may take good roote there, and bring forth fruite. Thus yee see what wee hauehave to marke vppon this worde This day, or To day.
Now let vsus proceede to that which Moses addeth. Without adding aught to it, (sayth hee) or without taking aught from it. And this is an excellent text to shewe vsus how mens lyues may be well ordered. I hauehave tolde you before, that it is a good tryall of our subiection vntounto God, when wee receiue his worde, and that his commaundements beare such sway with vsus, as wee bowe downe our neckes to receiue the yoke that he layeth vppon them. But that were not sufficient, vnlesse wee had that which Moses addeth here, which is, that it is not lawfull for vsus to adde any whit to ye thinges yt God commaundeth, nor to take any whit from them, as the Papistes doe in these dayes, who beare thēselues in hand that they cannot doe amisse in mingling their owne follies with Gods word. And why so? For wee doe as GOD commaundeth vsus, say they. Wee deny not but that wee ought to keepe God Lawes; but what harme is it for vsus to doe more? If we vse some deuotion of ouerplus, will not God take it in good worth? If I doe more than I am bounde to doe, why should not God accept it in good part? I may well doe whatsoeuer hee appointeth: yea, & I will adde somewhat more to serue him withall. When the Papistes get such a shrowdingsheet, they beare thē selues in hande that all their matters goe very well, but in the meane while they consider not yt God will hauehave none to be counted wise but himselfe, nor none to hauehave the authoritie to bee our Lawegiuer but himselfe. The Papistes then doe blaspheme GOD two wayes: first in taking vppon them to bee holyer than hee would hauehave them to bee. For when wee deuise meanes of our owne head to please God withall after that fashion; it is all one as if hee had not bin well aduised in the matter. Behold God sayth that all our wisedome must consist in hearkening vntounto him.Deut. 4.6. & 10.12. Wee hauehave seene it in the fourth chapter & also in ye tenth, where it is sayd, O Israell, what is it that thy God commaundeth thee but only to sticke to him, & to be wholy his. Hereby wee see how it was Gods intent to comprise yt summe of al holynesse and righteousnesse in his Lawe, so as it is a full perfection whereunto nothing can bee added. Neuerthelesse men thinke and suppose that they themselues can doe yet much better. And what is that to say? Is it not a blaming of God, as who should say hee had forgotten himselfe, and foresawe not all thinges? Verily that is a cursed and diuelish blasphemie. Therefore, let not the Papistes boast of their seruing of God: for the diuell is their founder, and God disauoweth all that euer they doe. For hee may alwayes reply against thē and say, Who required these things at your handes? And not without cause: for their so doing is all one as if they charged God with enuy towardes men, as who would say he had not faithfully taught them all thinges that were for their behoofe to doe. And I pray you is that blasphemie tollerable?
But there is yet another point which I glanced at. For those two may bee put both into one. The other point then is, that they vtterly deface the souereigne dominion that God hath ouer vsus. For thus doe they alledge: Very well, God hath ordeyned by his lawe, that we should keepe his commaundementes, Statutes and Ordinances: but yet is it not amisse to adde moreouer what I my selfe would hauehave done. But if a priuate person shoulde fall to mingling of the inuentions of his owne braine, with the statutes that are set foorth by publike authoritie, shoulde he not trouble the whole order of the Common weale? And as for such as took part wt him, shold they not shewe thēselues to bee rebels to their superiors?Esa. 33.12. Now our Lord saith by his prophet Esay yt he himselfe wilbe knowen to be our onelyonly lawgiuer. That is a title which he ch…lendgeth to himselfe. Seeing then that God will bee our onelyonly Lawmaker, what shal we say when men doe thrust themselues into his place? Is it not more than to confounde heauen and earth together? And surely Saint Iames expresseth yet better the same thing that was sayd by the Prophet Esay.Iam. 4.4.12 For he sayth that there is but onelyonly one Lawegiuer which is able to saue and condemne. When men are set vp in state and authoritie of making Lawes to gouerne our soules by, I meane as touching the spiritual gouernenment; (for wee treate not here of ciuill Lawes, but of the seruing of God;) when men (I say) are so highly exalted or take so highly vppon them: it is all one as if they bereaued God of the title of Sauiour and Iudge. For if hee be not the onelyonly Lawemaker, Saint Iames concludeth that he is not the onelyonly Iudge, nor the partie that hath power alone to condemne vsus or to saue vsus. And what a presumption is it that the creature should proceede so farre, as to father our saluation vppon wretched carkesses and earthwoormes, which is to be fathered alonely vppon God? So then let vsus marke well, that whereas Moses hath tolde vsus heere that it is not Lawefull for vsus to adde any whit to the thinges that God commaundeth in his Lawe: thereby hee condemneth all the deuotions that euer were inuented by the world. It will seeme strange why God hath so streitly forbidden men to adde any thing to his Lawe: but ought not the reasons to suffice which I will aleadge? Verily the world condemneth it selfe by his owne mouth. Hath this prouerb bin inuented in our time? Hath it not bin euer a common saying among the Papists to say, Thou art the deuils seruant, for thou doest more than thou art bidden? This manner of speech hath bin vsed a hundred yere before we were borne: It hath bin a common by word. And what hauehave the Papists done? They hauehave let the commaundementes of God alone, to runne gadding after their owne inuentions, and gewgawes: And yet neuerthelesse they say dayly still, Thou art the deuils seruaunt. If a Master bee angrie with his seruaunt for leauing the thing vndoone which he had commaunded him; to do the thing which he had conceiued in his owne imagination, and he thinketh to content his Maister in saying: I hauehave done better than you were aware of: thou art the diuels seruant (wil his Master say) for thou hast done more than was commaunded thee. And I pray thee, what art thou? Thou doest the lyke to God. For thou wilt needes serue him after thine owne fashion, without regard what he hath commaunded thee. And therefore let vsus beare in minde, that forasmuch as GOD is robbed of his honor, and the creatures set themselues in his iudgement seate, when they take vppon them to make Lawes for the stablishing of a spiritual gouernment: God declareth that he wil take horrible vengeance of it,Esa. 29.14. & deale terribly with them. And why so? Euen because they hauehave serued him after the commaundementes of men, and not held themselues to his single worde, and therefore hee will blind the wisest of them, so as they shall be destitute of all reason, and become so brutish that they shal not be able to discerne any thing at all. Is not this enough to make the hayre stand vp vppon our head? What is to bee done then? Let vsus followe this saying:1. Sa. 15.… That obedience is better than sacrifice. Loe here a sentence that needeth no glose. The Papistes shew themselues to be farre past shame in these dayes, in that they will needes maintaine the tyrannie of that idoll, and still continue in their wilfulnesse of folowing their owne fond deuotions, which hauehave not any foundation in Gods word. Behold, our Lord requireth but obedience, that is to say that men shoulde submit themselues to his trueth, and be contented with that which he commaundeth. And the declaration hereof is deliuered vsus here by Moses in two wordes; that is to wit, that they shoulde neither ad nor diminish aught at all in Gods worde; but that when God speaketh, they should receiue his sayinges with quiet obedience, saying: Yea Lord, all this is iust and rightfull, there is not any thing to bee gainsayed in any one poynt. Againe, thou Lord hast set vsus boundes within the which it behoueth vsus to holde our selues and not presume to say, this is good, or I will doe this more than is commaunded me. No, but wee must assure our selues that our true wisedome and perfect soundnesse, is to submit our selues meekely to thy word. If wee hauehave that, let vsus not doubt but that God alloweth our whole lyfe. And if wee swar…e neuer so little from it; wee shall not onelyonly bee vtterly mislyked of him, but also prouoke his vengeance against vsus.
But now let vsus kneele down in the presence of our good God with acknowledgement of our faultes, praying him to make vsus to perceiue thē better, so as it may bring vsus to a true and liuely repentance. And because wee bee so much inclined to followe our owne inuentions, it may please him not to suffer such hardnesse of heart in vsus, as may make vsus to turne away from his commandemēts, but rather that eueryevery one may submit our selues to his word, and frame our selues wholy thereafter, that being voyde of all ouerweening of our owne wit and discretion, we may suffer our selues to bee guided & gouerned by his hand: and specially that when he sendeth vsus preachers to shew vsus his wil, hee vouchsafe vsus such grace, as wee may submit our selues thereunto, so as wee may not onelyonly receiue his word when it is preached by the voyce of men, but also hauehave it written in our heartes by his holy Ghoste. That it may please him to graunt this grace, not onelyonly to vsus but also to all people and nations of the earth. &c.