Sermons on Deuteronomy, Sermons · Sermon 19
On Wednesday the xv. of May. 1555. The nineteenth Sermon which is the first vponupon the fourth Chapter.
NOw then O Israel, hearken to the ordinaunces and Lawes which I teache you to doe, that yee may liue and goe in and possesse the lande, which the Lord God of your fathers giueth you.
2 Ye shall not adde anie thing to the word which I command you, neither shall yee take anie thing from it, to intent yee may keepe the commaundementes of the Lord your God which I commaund you.
THe conclusion yt Moses maketh here, is wel worthie to be marked: for it maketh for the matter which hath bin expounded heretofore: that is too wit, that wee hauehave 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 hauehave vsus to walke vprightly, there is nothing but vtter lewdenesse in vsus. Againe, if wee happen to hauehave any good disposition & desire to walke after Gods commaundementes: wee start away incontinently in the turning of a hand, and there is no constancie in vsus towardes any good. On the other part, wee hauehave a sorte of foolishe dotages, which cary vsus away, so as wee will needes bee euer disputing with God, yea and be wiser than hee. Therefore hauehave wee neede to be subdued and humbled by al meanes, or else God shall neuer be able to welde vsus. For this cause it is sayd, that the people heard not the lawe published vntounto them one day onelyonly, 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 hauehave bin, that yee giuegive 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 hauehave indured. For if yee cannot yet bowe your neckes to submit your selues 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 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 vsus to the ende to serue and honor him: wee ought to giuegive our selues wholy vntounto him, euen from our mothers wombs.
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 hauehave had our eares continually beaten with the Gospell, so as GOD hath spoken vntounto vsus earely aud late, and [cryed out vntounto vsus] to waken vsus: 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 the Apostle meaneth in saying,1. Cor. 3.1. yee ought by this time to hauehave bin great doctors in respect of the time that yee hauehave 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 hauehave bestowed in teaching of vsus by his worde: let vsus learne to yeelde our selues the more teachable, and to shewe that he hath not lost his labor, but that we hauehave profited well in his schoole. And this poynteth at vsus inespecially. For howe long time hath the Gospel beene preached among vsus? so as wee heard nothing else eueryevery 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 hauehave beene tolde vsus so often alreadie. And againe wee must profite also as well by chastisementes as by teaching. If GOD hauehave humbled vsus in any wise, because hee seeth that wee cannot otherwise bee subdued vntounto him, so as hee hath tamed one with sickenesse, and another with pouertie, after what fashion soeuer GOD hath made vsus to feele his hande: let vsus 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 hauehave bin ouerseene, if wee hauehave not at the first bin so well disposed to liue as it becommeth vsus, if wee hauehave not bin so forewarde as wee ought to hauehave bin in running to our God when hee hath called vsus: at leastwise let vsus not continue so hardharted and stubborne to the vttermost.
But nowe let vsus 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 hauehave yeelded so much authoritie vntounto God ouer vsus, as to hauehave the [whole] guyding of vsus, and that wee hauehave 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 vntounto God, to receiue whatsoeuer is tolde him from him, shall bee well learned. But on the contrary part, vntill such time as wee hauehave heard our GOD speake, and that hee hauehave performed the office of a teacher towardes vsus: 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 hauehave 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 vntounto 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 vsus to heare God speak, before we lift vp one foote to goe foreward: what will become of vsus when eueryevery of vsus 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 vsus that God on his side, will teach vsus 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 hauehave 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 ye 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 wt starting holes: according as we see nowadayes yt a number doe grant ye holy scripture to be good, but they say also yt it is expedient to supply ye wants yt are in it: & yt is a 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 vsus, God will not faile to allowe of vsus: and that ought to bee enough for vsus.
But herewithall Moses sheweth the ende also why hee taught the people: not to the end that eueryevery 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 vsus downe a doctrine of practise as they say. And therefore it is not enough for a man only to knowe Gods word, 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 vntounto vsus? 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 ye end we shold giuegive proofe by our whole lyfe that hee is our father and maister, and that hee hath all preheminence ouer vsus: and that whereas wee bee his creatures, we bee his children too. Let vsus marke 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 hauehave learned to frame our selues according to that which God hath tolde vsus: 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 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 hauehave yet some reuerence of religion, but the diuells that are among vsus, 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, 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 vsus 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 hauehave 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 hauehave vsus to serue him. Hee could well ynough forbeare vsus: but yet is hee desirous to hauehave vsus, and hee woulde that wee shoulde suffer him to gouerne vsus. Seeing then that God in all respectes sheweth such louelove 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 onelyonly commaund vsus after a precise fashion, yet were we bound to do whatsoeuer he biddeth vsus: 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 vntounto our rudenesse: ought not wee to bee rauished at so great goodnesse? And although we had all the lettes in the world against vsus: ought it not to ridde them all quite away? Otherwise, what an vnthankefulnesse were it?
Therefore let vsus learne, that whensoeuer God matcheth promises with his commaundementes: it is to win vsus by gentlenesse, because hee seeth vsus so slowe as is pitifull, and therefore he allureth vsus as a father that flattereth his children as ye would say. That is the ye thing which wee hauehave 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 hauehave serued him, it appeareth thereby yt we deserue, and that God is as wel bound vntounto vsus, as we to him. But cleane contrariwise, Gods promising vsus, to doe vsus good, is not for that our seruice can deserue aught at his hand, nor for that hee is or can be beholden to vsus for any thing: but his shewing of himselfe so freeharted towardes vsus as to forbeare his owne right, proceedeth of his owne free bestowed goodnesse, as I hauehave declared 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 vsus cockneyes as I hauehave 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 vntounto them. Now then ler vsus beare in minde, that the promises which GOD setteth afore vsus to prouoke and incourage vsus to doe him seruice, serue not to shewe that he oweth vsus any thing, or that we can deserue aught at his hand: but they be a record vntounto vsus of his free bestowed goodnesse, inasmuch as hee byndeth himselfe to vsus of his owne good will, notwithstā ding yt hee can not be any way indetted vntounto vsus.
Moreouer it behoueth vsus to marke that in speaking, Moses setteth ye lawe in the first place, to the ende to leade the people yet further. For by the lawe wee knowe our duetie and how wee ought to liue:Matt. 22.37 that is to wit, that wee ought to louelove God with all our heart, with all our minde, with all our affections, and with all our powers: and that wee ought to louelove 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 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 vsus in forgiuing vsus our sinnes: and moreouer to vouchsafe to reforme vsus forasmuch as hee seeth that wee be not onelyonly weake but also vtterly vnable to doe any good, because there is nothing but corruption in vsus: And finally that when he hath made this lawe to bee preached vntounto vsus, hee vouchsafe also to ingraue it in our hartes, and to giuegive vsus such a minde as wee may seeke to serue him. This is the maner of proceeding which wee hauehave to beare in minde, in that it is sayd that the lawe is preached vntounto vsus, 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 vsus examine all our owne abilities, and wee shall finde our selues ouerwhelmed, and that wee bee all of vsus cursed and damnable, if God added not a remedy to drawe vsus out of the curse which the lawe bringeth vppon vsus.1. Cor. 15.56 Ro. 3.19. & 4.15. & 6.14And 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 eueryevery man looke into himselfe, and examine his whole lyfe: is there any man that is able to 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 giuegive vsus 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 vsus vnderstand that after our Lord hath allured vsus 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 vsus as a father beareth with his children, and imputeth not our sinnes vntounto vsus, 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 vsus. 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 yt they may be obedient. And hee not onelyonly prepareth vsus after that maner to serue him:Phil. ….… but also giueth vsus discretion, power, and performance. Sith wee see this, let vsus put all meriting or deseruing out of minde, and let vsus not be so presumptuous as to aduaunce our selues any way▪ but as wee hauehave iust cause to abase our selues, so let vsus wt all humblenes giuegive the glory vntounto god. Thus ye see what we hauehave to do, yt we may take profit of ye 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 eueryevery 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 hauehave charge to preach Gods worde, or hauehave 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 vntounto them. HaueHave 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 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 yt the word which they bring, and which is committed to them, is as it were Gods roayll mace, 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 hauehave 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 hauehave 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 vnderunder their tyrannie, which were redeemed with the bloud of our Lord Iesus Christ. But neither Moses nor any of ye Prophets did euer giuegive themselues such libertie: for they spake in Gods name, without setting foorth any thing of their owne. Let vsus 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 hauehave no 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 hauehave nothing to doe to command mee? Yes: and you my friend are a verie brute beast in so saying, for if I hauehave not to doe to command you, you hauehave 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 vsus in commission by God? Now, he will hauehave vsus 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 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 onelyonly to shewe by our deedes, that our whole seeking is to bee ruled quietly by him? Thus yee see what we hauehave to remember here, in that Moses speaketh not as in the person of a mortall man, but taketh vponupon 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 vsus from fetching our windlasses, and from scoterloping ouer the fieldes, to raught at euerie thing that we like off: and to hold vsus fast tied and bound vntounto his word. Then is it not ynough for vsus to receiue that which God sendeth vsus, 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 wt it, but they must be contēted with yt which they hauehave 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 onelyonly: 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 hauehave 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 vsus, & that we as sillie sheepe should hearken to our shepeheardes voyce, and quite forget the sufficiencie which the vnbeleeuers imagine themselues to hauehave. Let vsus thinke, there is nothing in vsus but errour and follie, there is nothing but vanitie and leasing, vntil our God hauehave taught vsus. That is the point that God wold bring vsus to. But it is exceeding hard for men to 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 hauehave 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 vsus to the pure simplicitie of his worde.Rom. 8.7. Besides this, wee hauehave a sorte of naughtie affections, which turne vsus 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 vntounto God. And yet notwithstanding, when wee hauehave offended him a thousand wayes, doe wee fall to amending of any whit of it? Yea marie, but after what fashion? 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 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 hauehave 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, ye same ought to hauehave bene allowed of God. The verie ground frō whence they tooke their boldnes, to make al the chāges [of Religion] yt happened among thē, was their gasing about them, [& their thinking wt themselues] wee see that our neighbours do thus. Hereby superstition gat ful scope, so as they ran gadding after the idoles of ye heathen. And when they sawe that they had troden Gods lawe vnderunder foote: Oh (said they) this must be amended. And howe? By dubling ye mischiefe from time to time. Wee see the like in the Popedome: 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 bee Gods trueth, whereunto it behoueth our whole life to be framed, wtout 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 hauehave their full course, so as Gods word may bee mingled, turmoiled, stuffed, yea and euen falsified wt mens deuises. And yet notwithstanding the Papists are so shamelesse still, as to vpbraide vsus 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 vnderunder foote and abolish it, so as onelyonly 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 onelyonly 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 onelyonly admit vsus to bee his fellowes, but also giuegive vsus superioritie ouer him. And yt 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 yt 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 yt which Moses saith here? So then let vsus learne to giuegive attentiue eare to this exhortation, seeing it is not for nought yt it is so often repeated vntounto vsus. And if ye Prophets in old time had so hard hold wt the people for this vice: let vsus assure our selues yt we also shall euer be vnruly & wildheaded, vntill our Lorde hauehave tamed vsus by long handling, & made vsus to sticke to this groūd, That it is no more lawfull for vsus in any wise to adde any thing to his law, than it is lawfull for vsus to take any thing from it. Now in deede the Papists alledge yt this was spoken to the Iewes: but yt as for vsus, we be now vnderunder the law of libertie. But they speake like beasts. For when the Gospell is named the Law of libertie: it is not ment yt 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 vsus, & continueth not the extreme rigor of cursing vsus, whē wee hauehave not performed Gods commandemēts in all pointes to the full.Ro…. … 8.2. & … 5.1. In that respect is ye Gospell named the lawe of libertie. Neuerthelesse forasmuch as God hath more fully reuealed the things vntounto vsus, 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 vsus, the Iewes had a verie slender teaching: and yet notwithstanding, they bee forbidden to put any thing to it. And shall we then presume now adayes to adde any thing to that which God hath left vsus, when he hath reached out his trueth farre and wide, and that besides his lawe and Prophets, we hauehave this further perfection, that he hath spoken to vsus 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 vsus vnderstand, that Gods spirit hath not spoken it for any one time onelyonly: 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 vsus that onelyonly God must bee wise, and hauehave authoritie to gouerne vsus, 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 vsus learne to holde vsus to the simplicitie of Gods worde, and let our onelyonly wisdome bee to obey that which he saieth, that he may hauehave all preheminence. And like as God forbiddeth vsus to adde any thing to his worde, so doeth he forbid vsus 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 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 vsus 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 vsus bee well 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 vsus 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 hauehave to remember vponupon yt text. For otherwise we shall not be able to keepe Gods commandements, yt is to say, we shal not yeeld God ye 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 vponupon 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 ye ordinance of a worme yt 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 ye Papists is diuelish, bicause it setteth vp mē in Gods sted. Therfore let al such dealing be done away, yea and let vsus abhorre it vtterly.
Finally let vsus marke, yt whereas Moses saieth, That thou mayst enter into the lande & liue: it is not meant yt God giueth vsus any payment or wages, as though he were bound vntounto it: but yt he must euermore hauehave the souereigntie of vsus, & we bee subiect to him, forsaking all our wicked affectiōs which may turne vsus away frō following his commandements. And although he speake to vsus by the mouthes of men: yet let not vsus ceasse to honour him in the Maiestie which he vttereth by his woorde, but let vsus learne to holde our selues wholly thereunto, without swaruing one way or other, & let vsus giuegive 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 giuegive proofe that wee bee his people in deede, and that we take him for our father and soueraigne Prince.
Now let vsus kneele downe in ye presence of our good God with acknowledgement of our faults, praying him to make vsus 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 wt his righteousnes, wee be made partakers of the immortall glory whereunto he calleth vsus dayly by his word. And so let vsus al say, Almightie God heauenly Father, &c.