Sermons on Deuteronomy, Sermons · Sermon 21
On Tewsday the xxj. of May. 1555. The xxj. Sermon, which is the third vponupon the fourth Chapter.
6 Which you shall keepe &c.
7 For what Nation is so great, that hath Gods comming so nie it, as the Lord our God commeth vntounto vsus, in all thinges that we call vponupon him?
8 And what Nation is so great, that hath so righteous ordinances and lawes as all this lawe is, which I set before you this day?
9 Therefore take heede to thy selfe, and keepe thy soule diligently, that thou forget not the thinges which thine eyes hauehave seene, nor let them depart from thy heart all the dayes of thy life, but teach them to thy sonnes, and sonnes sonnes.
10 Forget not (say I) the day that thou stoodest before the Lorde thy God in Horeb, when the Lorde saide to me, gather me the people together.
IT was declared to vsus yesterday, that forasmuch as GOD seeth that we know not howe to liue: hee taketh paine to teach vsus, and doth it in such sort, that as manie as list to obey his doctrine, hauehave a perfect rule to deale by. And at this day it is long of none but our selues, if we be not wise and well aduised to guide our selues. For wee hauehave a God that will not faile vsus, and his worde is a sure rule for vsus. But heere in wee see mens leawdnesse and vnthankefulnesse, in that they cannot finde in their heartes to submitte themselues vntounto God, but will needes bee wise in their owne conceit, and still follow their owne inuentions. Yet notwithstanding this maxime cannot bee rased out by men: namely, that wee hauehave neither wisedome nor discretion, except wee hauehave profited in Gods schole. And therefore we be warned heereby, to holde our selues simplie to Gods commaundementes. For as soone as wee fall to adding of any thing to Gods worde, it is by and by but corruption: and when wee bee out of those boundes, wee can doe nothing but stray. Neuerthelesse, a man might make a question heere, howe Moses coulde say that the people of Israel should bee counted sage and wise among all Nations: seeing wee knowe that the heathen did glorie in their owne follies and superstitions,Rom. 1.22. euen in despite of the lawe. Seeing the Infidels were so proude that they reiected the good learning [of the Lawe,] and rested vppon their owne fonde toyes, it shoulde seeme that this was not accomplished in such wise as Moses speaketh of it heere. But wee must wey well the speech that is set downe heere: that is to wit, that the nations which shoulde heare the Lawes in such wise as God had giuen them, shoulde say, beholde heere an excellent and noble people: Nowe as for those that held scorne of Gods law, and were caried away with pride and ouerweening, did they euer vnderstande what Moses had saide vntounto the people? No. So then, yee see that the question is resolued in this wise: namely that as many of the heathen, as had knowen and tasted well the doctrine that God had deliuered to the people of Israel, confessed (as truth was) that Gods chosing of a certaine people for himselfe, was a great and singular priuiledge. But verie fewe of them vouchsafed to consider that: for all of them lay weltring still in their owne dung. And although it was apparantly seene that the people of Israel had a seuerall lawe and Religion by themselues: yet did all men shut their eyes and stoppe their eares. And that was the cause why they made no reckening of so great a benefite.
Now herewithal Moses sheweth in two things, how greatly the people ought to hauehave esteemed of the grace that was giuen vntounto them. For let vsus (saith he) bee compared with the rest of the worlde: and it shall not bee founde that those which worshippe Idolles doe finde such power among them as to bee succoured at their neede,Psal. 50.1… or that their Gods whom they call vppon, bee so familiar with them. There will no such thing be found. For as soone as we pray vntounto our God, and resort vntounto him: wee feele him neere vsus by and by. Yee see then an inestimable benefite. Againe, wee hauehave his lawes and Statutes which hee hath giuen vsus, wee hauehave his righteous ordinances: all others doe but goe astraie. True it is that they weene they do wel: but in the meane while they hauehave no certaintie in their religion: for they hauehave no trueth concerning God. Therfore let vsus consider the good that hee hath done vsus, to the ende wee may inioy it. For all this is treated of by Moses, to the intent it shoulde bee applyed vntounto vsus, and we learne to serue our God with ye greater zeale, and to holde our selues in awe. For the setting of his benefites and gratious giftes afore vsus, is one of the wayes whereby God intendeth to winne vsus to him. And it is a shame for vsus if wee serue him not, seeing hee hath chosen vsus and adopted vsus to bee his children. Thus much concerning the first part, where it is saide that other nations hauehave no Gods that come so nigh them.
This saying (as I hauehave touched afore,) is meant of Gods helping of his people of Israel as ofte as they called vppon him: yea and oftentimes also euen before they required it,Esa. 65.23 after which manner wee see that hee dealeth with vsus also. Hee thinketh vppon vsus whyle wee bee asleepe, hee watcheth for vsus, and hee maketh vsus to feele his succour at our neede. Neuerthelesse, in telling them that God will succour vsus, euen in all thinges that wee require at his hand: his intent is also to incourage folk to call vppon God, and to make them to blame themselues for their owne negligence whensoeuer they bee destitute of helpe and succour at Gods hande: and to doe vsus to vnderstande that Gods forgetting of vsus, is for that wee flee not to him for refuge as wee ought to doe, ne seeke vntounto him, who is alwayes readie to helpe vsus at our neede. Thus yee see that the intent of Moses was to exhort the people to prayer and supplication, and therewithal to shew that God had alwayes shewed himselfe at hande vntounto such as had returned to him.
It is not so with any of the Gods of the heathen. If this saying were well obserued, the wretched worlde woulde not ouershoote it selfe so farre as it doeth. Wee see what windlasses men make to seeke saluation: but there are very few which goe right forth vntounto God, and yet doeth hee allure all of vsus: the way and the gate is open. Whereof is it long that wee goe not on? It is for that euen of nature wee desire to bee deceiued. Wee see howe all men doe deuise patrones and aduocates to themselues, and it seemeth to them that they cannot bee disappointed, when they hauehave their owne deuotions after what sort soeuer it bee. Thus doe men wilfully beguile themselues, and runne gadding vp and downe. But when they hauehave toyled them selues neuer so much, in the ende they finde themselues ouer weried, & yet yt they hauehave gained nothing by all that euer they did. Wee see them howe it is not without cause saide, that if wee looke well to our selues, none of all the wretched vnbeleeuers which torment themselues to atteine vntounto God, and holde not the right way thither, hauehave such aduauntage as wee hauehave. For whensouer we call vponupon God simplie and according to his worde, wee be neuer disappointed.Psa. 145.18
But now let vsus come to that which Moses addeth concerning statutes and laws, which is the principall point of this sentence. What people is there (saith he,) which hath so rightfull statutes and ordinances as we hauehave? Truely if a man would hauehave beleeued the heathen, they thought verie well of themselues in their owne dotages, and they bare themselues in hand that there was nothing but sounde perfection in them. But yet for all that, it is a wonder to see howe they became so dull. They that otherwise were of great skill and sharpewitted, were become so brutish in their superstitions, as euen little children might iustly hauehave beene ashamed of them. But the light must be faine to shine in the darke: or else it will neuer bee possible to discerne a right. And for proofe thereof, what is the cause that the heathen are so hardened in their owne dotages? It is for that they neuer knewe Gods Lawe, and therefore they neuer compared the trueth with the vntruth. But when Gods lawe commeth in place, then doeth it appeare that all the rest is but smoke: insomuch that they which took them selues to be maruelous wittie, are founde to hauehave beene no better than besotted in their owne beastlinesse. This is apparant. Wherefore let vsus marke well, that to discerne that there is nothing but vanitie in all worldly deuises, we must knowe the Lawes and ordinances of God. But if we rest vppon mens lawes, surely it is not possible for vsus to iudge rightly. Then must wee needes goe first to Gods schoole, and that will shewe vsus that when wee hauehave once profited vnderunder him, it will be ynough. That is all our perfection. And on the otherside wee may despise all that euer is inuented by man, seeing there is nothing but fondnesse and vncertainty in them. And that is the cause why Moses termeth them rightfull ordinances. As if he shoulde say, it is true indeede that other people hauehave store of ceremonies, store of rules, and store of Lawes: but there is no right at all in them, all is awrie, all is crooked. True it is that they perceiue it not: and what is the cause thereof, but for that it is not possible for them to discerne good from euill, without Gods worde which is the trueth? Howesoeuer wee fare, wee cannot do the thing that is iust or right, except wee hauehave first learned it at Gods hande. And if wee hauehave beene so farre ouerseene as to allowe our owne doings, let vsus not goe on still, for God will disallowe euerie whit of it, because wee must take all our rightnesse at his trueth. In this case it is not for euerie man to bring his owne weightes and his owne balance: but wee must hold ourselues to that which God hath vttered and doth vtter. True it is that Moses doeth greatly magnifie the people of Israell heere: but yet neuerthelesse we must vnderstande, that the priuiledge which is so greatly magnified heere, did nothing aduantage those which reiected the lawe and profited not themselues thereby. The Iewes are termed heere a wise and skilfull people, a noble people, a people that hath nothing but excellency and worthinesse in them. And why so? Because God had chosen them, and vttered his iudgementes and righteousnesse vntounto them.Esa. 42.18. But yet for all that, on the other side they be termed blinde and deafe. And why? Because they did what they coulde to hauehave quenched the light that God had kindled for them. We knowe that they were taught by the doctrine which conteined their whole wisedome. And therefore when they despised it, they coulde not be but dubble blinded insomuch that the ignorance of the heathen and infidels, was nothing in comparison of theirs that had so reiected Gods grace, when it was put into their handes: And that is a point well worthie to bee weyed. The Iewes do arme themselues yet still at this day with the same texte, when they list to commende themselues. Tush, say they: it is saide that wee bee men of vnderstanding, a people of great wisedome, a people of passing nobilitie and worthinesse. This is true, if they had helde fast the treasure that God gaue them, and kept it well. But seeing they bee fleeted away from the law, or rather ye a veyle is cast before their eyes,2. Cor. 3.14 16. because of their reiecting of Iesus Christ: yea and seeing that euen before his comming, they disobeyed the Prophetes and became hardharted against the doctrine of saluation that was brought to them: it coulde not bee but that (as I saide afore) they must needes become more ignoraunt than all the rest of the worlde. For if the heathen bee as good as destitute of reason, because they hauehave not beene in Gods schoole: needes must they to whome GOD hath spoken,Eph. 4.18. and yet are disobedient therevnto, needes must they (I say) bee striken with the spirite of disinesse, and bee caried away by the diuell, and become as wilde beastes, so as they shall not offende of simple ignorance as they doe which neuer hearde any thing, but of wilfull rage more than beastly. Euen after that manner is it happened to the Iewes. And it is the verie same thing wherewith the Prophete Esaye vpraideth them in his two and forteeth chapter, saying: Hearken ye deafe,Esa. 42.18.20. see yee blinde. And why speaketh hee to the deafe and blinde, to heare and see well? Hee addeth the reason by and by, saying: yee hauehave seene ynough, and yee hauehave hearde ynough: but yee hauehave not regarded it.
Also God complayneth of his paines taken in teaching of his people, and of losing his labour therein. For (saieth hee) hauehave not I done workes ynowe among you? Yes, but what for that? You hauehave had neither eares nor eyes. And nowe if yee bee compared to the rest of the worlde, yee passe all the heathen and vnbeleeuers in blindnesse. And why? For yee hauehave had teaching ynough and too much. And his vpbraiding and blaming of them, is not for that they had not sufficient experience whereby to hauehave beene dewly taught: but for that they did shut their eyes, and woulde not profite themselues by the thinges that GOD shewed them.
Seeing that the Iewes are thus blamed by the Prophet, notwithstanding that Moses had reported them to bee a people of wisedome and vnderstanding: let vsus come to our selues, and consider that if this bee happened to the naturall braunches, what shall become of the impes [that are grassed into the tree,] as Saint Paul speaketh of it in the eleuenth to the Romanes.Rom. 11.17. It is certaine that the Iewes went before vsus in preheminence, or at lestwise they had the birthryght in Gods Church,Exod. 4.22. and hauehave it yet stil. And which more is,Ep. 2.12.13. at such time as wee were straungers vntounto God, they were his householde folke, and in his house and Church.Rom. 9.4. Yet notwithstanding, euen after they had beene inlightened as wee see heere, they were condemned of greater blindnesse than the wretched Painims that neuer had any taste of the trueth, nor any one sparke of good knowledge. And why? for they had made themselues vnworthy of such a benefite. But God in these dayes sheweth himselfe more familiarly to vsus than he did to the fathers in the time of the lawe.2. Cor. 3.18. For in the Gospell his face shineth foorth in such wise, as wee may beholde it to be transfigured into his glorie. Is not our Lorde Iesus the liuely image of God his father? And doeth not hee shewe himselfe in such wise in his Gospel, that we may discerne him as well as if he dwelt among vsus? Nowe then, if wee hauehave not our eyes open to receiue this doctrine, nor bee diligent to profite in the same: muste not the vengeance which the Prophet Esaye speakes of, light vponupon our heads? that is to wit, that wee shall be more blinde and brutish than the heathen,Esa. 42.20. for as much as wee hauehave seene and woulde not see? And in good sooth wee knowe it without his telling vsus thereof. Looke me vppon the Turkes: they hauehave some reuerence to their religion, and so hauehave the Papistes also: & yet are both of them cut off from the Church of God through their own fault, but yet are they not so much to blame as wee. Therefore when men slide backe againe after they hauehave once knowen the Gospell, yee shall see them become like dogges, so as there is no more honestie nor feeling of God in them, but they bee vtterly bewitched, and growe into the senslesnesse of minde which Saint Paul speaketh of,1. Tim 4.4. namely that they make no remorse of conscience at any thing. And wee neede not to goe farre to seeke examples hereof. For euen among vsus there are diuers to bee seene, who hauing vnhallowed Gods word after that sort, are become starke madde and fall at defiance with GOD, being possessed with such diuelish rage, as there remaineth not any more shamefastnesse in them. Therefore when wee see this geere, we ought to quake at it and to say, Loe howe GOD reuengeth the contempt of his worde. And therefore let vsus beare in minde, that when God hath bene so gratious to vsus as to doe the office of a scholemaster among vsus, and to teach vsus by his word: it behooueth vsus to followe the light thereof. For if it bee put out through our naughtinesse: it must needes bee that wee shall become more dull of vnderstanding, than all the rest of the worlde whiche neuer wist what GOD or true Religion is. Thus yee see what wee hauehave to marke as in respecte of this sentence.
Nowe Moses addeth immediatly, Take heede to thy selfe and keepe thy soule diligently, that thou forget not the thinges which thine eyes hauehave seene, nor let them euer depart from thy heart: that is to wit, the day wherein thy God made thee to appeare before his Maiestie in the valley of Hareb. There hee taught thee his lawe, when hee willed mee to make you all to appeare together before him. Therfore be mindfull of that day, and let it neuer be forgotten. Nowe when as Moses saith take heede to thy selfe & keepe thy soule: Hee sheweth that hee cannot sufficiently expresse the care which wee ought to hauehave to walke in the feare of God, and to make and keepe good watch, for feare of starting from him, least the diuell harrie vsus abrode and make vsus become as stray sheepe. Nowe if this bee not superfluous, what needeth any more to quicken vsus vp withall? See howe God speaketh heere: hee saieth not onelyonly, take heede to your selues: but also, take heede to your selues and take heede to your soules. That is to say, vppon perill of your liues take heede to your selues and watch well, that yee bee not taken vnwares. And this is not said without cause: for wee see howe frayle wee bee. Although God hauehave giuen vsus so sure a foundation, as wee can neuer be shaken downe if wee holde vsus to it: yet doe wee nothing but totter, and euerie thing of nothing maketh vsus to reele. Seeing then that our nature is so vnconstant, and wee swarue so easily from Gods trueth: let vsus assure our selues that this exhortation is not set downe heere without cause. Againe, wee see also howe wyly the diuell is, and howe many meanes hee hath to beguile vsus, and wee are easily ledde to giuegive eare to such as seduce vsus. Also there is great policie vsed to deceiue vsus: insomuch that the cousiners doe shroude themselues euen vnderunder the name of GOD, in their foisting in of their false doctrines and errours: and the diuell disguiseth himselfe by transforming himselfe into an Angel of light (as S. Paul speaketh of him):2. Cor. 11.… and hee assaulteth vsus not some one way onelyonly,1. Pet. 5.1. but when hee perceiueth that hee hath missed on the one side, hee runneth streight to the other, so as wee hauehave no sooner withstoode one assault, but wee must by and by come to another. Seeing then that wee on our sides are so fraile, and the diuell hath such shifte of wyles and slyghtes to beguyle vsus: we may well assure our selues it is not for nought that Moses willeth vsus here to beware, euen vponupon perill of our soules. But what for that? Wee see neuerthelesse how ill this doctrine is put in practise. For wee bee carefull ynough for the thinges that concerne this earthly life: insomuch that we stande alwayes vponupon our gard for feare of being taken vnwares, and on what side so euer a man come to assaile vsus, he can not enter vponupon vsus, for wee are euer armed: but as concerning Gods worde, wee forget that out of hand. True it is that men will come to some Sermon nowe and then for fashions sake: but when they come home againe they neuer thinke more of it, it is quite out of their rememberaunce, it goes in at the one eare and out at the other, as saieth the prouerb: so that [in the ende] they finde themselues emptie and hungerstaruen, bicause they made none account of the warning that is giuen vsus here. So then, let vsus learne to bee more watchfull and to keepe better warde: and let vsus weigh well this saying, That we must take heed to our selues. Why so? For if wee doe not keepe good watche and looke well about vsus: wee shall wonder to see how soone the Diuell will hauehave snarled vsus in his snares. Moreouer forasmuch as it is very harde for vsus to doe so, and wee see that at one time or other wee bee quickly thrust out of the way: let euerie of vsus take good heede to himselfe, and rowse vp all our wittes, and gather them about vsus, applying them earnestly to this care & warenesse which Moses speaketh of here.
And he saieth purposely, Take good heede that …hou forget not the things which thine eyes hauehave seene, and beware that they neuer depart from thy heart. When as he saith, The things which thine eyes hauehave seene: thereby he meaneth that the people are vtterly without excuse, if they regarde not the thinges that God had shewed them, according to his former vsing of the same maner of speach. And whereas he saieth that our eyes hauehave seene,Deut. 3.21. it serueth to expresse the things which our Lord hath shewed vsus tootoo euidently, so as wee cannot alledge ignoraunce, nor say, this or that was too high or too darke for mee. Thine eyes hauehave seene it, saieth Moses. As if he should say, No no, ye neede not to bee great Clerkes nor Doctors in this behalfe, ye neede not to bee verie suttleheaded: our Lordes manifesting of himselfe vntounto you hath bene in such sorte and so euidently, that euen the veriest idiotes and rudest sorte of you hauehave perceiued the things that he told you. And in good sooth, although Gods worde conteine wonderfull secretes: yet notwithstanding they bee so manifest vntounto vsus, as wee may bee able to conceiue them, at leastwise if we our selues bee not in the fault. For wee see howe God lowlieth himselfe and stoopeth to our rudenesse, bicause he knoweth what wee bee able to beare. Nowe then seeing it is so: let vsus but open our eyes, and when God hath once shewed himselfe to vsus, let vsus take good heede that wee forget him not: for [if wee doe,] wee shall bee vnexcusable, and our vnthankefulnesse will bee manifest and sufficiently prooued. Againe he sheweth that it is not ynough for vsus to hauehave some light rememberaunce of it swimming in our braine: but it must bee well rooted in our heartes: And after that manner ought Gods worde to bee sowen in vsus. It is not ynough for vsus to hauehave skill to talke of it, and to bee able to say, I knowe this & that: but wee must holde fast the thinges inwardly which wee hauehave heard outwardly. Nowe then, if Gods woorde bee setled in our heartes, and raigne there: then hauehave wee good rememberaunce of it. But if wee bee not touched with it, nor hauehave any willingnesse to keepe it: it is all one as if wee had neuer heard of it. Thus ye see what we hauehave to marke concerning this speach of Moseses, where it is saide, that the thinges which wee hauehave once knowen must neuer out of our mindes.
But forasmuch as God had vttered himselfe diuers wayes to the people: it behoued Moses to shewe his meaning more particularly in this text. And therefore he addeth, The day wherein thou wart before the Lorde thy God, thou diddest appeare before God in the valley of Horeb, at which time hee commaunded mee to summon you, and to call you all together. Albeit then that God had shewed himselfe to the people of Israel by diuerse myracles, by sundrie kindes of sightes, and also by diuerse reuelations as in respect of his worde: yet doeth Moses bring backe the people here, chiefly to the lawe, and to the solemne day wherein the lawe was published. And that is according to the matter that wee hauehave seene. In so much that if wee hauehave not that grounde, wee shall but builde in the aire, and all that euer can bee saide vntounto vsus will slippe from vsus. The grounde that I meane is the submitting of our selues vntounto God, to bee guided by his worde and to bridle our selues thereby, so as he alone may hauehave the whole authoritie and maistership ouer vsus, and wee become his true Disciples in sticking to his pure doctrine. That then is the cause why Moses doeth make speciall mention here of the solemne day wherein the lawe was giuen to the people of Israel. For he sawe well that it woulde not hauehave booted at all to hauehave vppened neuer so many thinges by parcellmeale, if he had not set downe the chiefe groundwoorke, which is that men must suffer themselues to bee gouerned by Gods lawe. Likewise at this day, when wee shall hauehave disputed at large of a nomber of pointes, if wee doe not first and formost winne that men should obey God, and make them to knowe that his woorde is the right trueth whereunto they must holde themselues: to what purpose is it? They will bee still wauering and vnconstant, accordingly as wee see howe a great nomber will bee ta…ting of this and that, and can finde nothing whereon to rest. And why? For they know not the first point of Christianitie, which is, that the holy Scripture is our whole wisedome, and that wee must hearken to God speaking there, and not adde any thing thereunto. Nowe then, vntill such time as wee bee come to that point,Col. 1.28. wee shall bee euer chaunging, and doe nothing but totter and wauer like Reedes. And for the same cause doeth the Prophet Malachie saye,Mal. 4.4. Be mindeful of the Law that was giuen you by Moses in Horeb. For it was Gods will that thencefoorth there shoulde bee an intermission, so as a certaine time shoulde passe wherein the Prophetes shoulde speake no more till the comming of our Lorde Iesus Christ. Nowe in the meane while the Prophet Malachie saith, Bee mindefull of the Lawe that was giuen. As if hee shoulde say, yee can not doe amisse if ye hearken to your GOD, and suffer your selues to bee taught by him: but you shall hauehave perfect learning, for it is vttered there. Now therefore wee see what the meaning of Moses is, and howe wee ought to apply the same to our owne vse: that is to wit, that aboue all thinges wee must assure our selues, that our Lorde hath vtterd himselfe vntounto vsus in such wise, as he will be a good and faithfull teacher vntounto vsus, if wee bee good schollers vntounto him. And therefore let vsus settle all our wittes to the obedience of faith, so as wee presume not to adde any thing to that which GOD telleth vsus. When wee bee once come to that point, then shall wee bee guided foorth from point to point, and from degree to degree to our perfection: but yet must we hauehave the foresaid groundworke, before wee can build well.
Nowe let vsus come to this saying of his, Call …o minde the daye wherein yee were before the Lorde. This saying importeth much. For although that GOD did then testifie his presence in the valley of Horeb, as wee shall see hereafter: yet notwithstanding whensoeuer hee speaketh vntounto vsus, wee appeare before his iudgement seat, though wee hauehave no visible myracles. And it is all one as if a Prince being set to hold a Court of estate, should cause his statutes and ordinances to bee proclaimed by the sounde of a trumpet, to the intent that all men might hauehave knowledge of them. After the same manner doeth GOD deale in this case. For when he vouchsafeth to hauehave his worde preached vntounto vsus, it is as much as if he summoned vsus to him, and called vsus to his throne, there to appeare euerie man for himselfe, to yeelde account as before our iudge. And (as I told you) this importeth much. For wee bee greatly destitute of wit and reason, if this mooue vsus not to heare Gods worde with other reuerence than wee hauehave done. If we considered well, that when wee come to a Sermon, or when wee take the Byble in our handes to reade, God citeth and summoneth vsus, so as wee cannot cast our eye vppon his word, nor receiue so much as one worde that is vttered to vsus in his name, but that his Maiestie is present there with it, and wee our selues are present in his sight. If wee thought well vppon that: I pray you should wee not bee otherwise prepared and humbled to yeeld our selues teachable? Should wee not bee in another manner of forewardnesse than wee are seene to bee? Therefore if wee come hither with such coldnesse, as it were but for orders sake, or when in reading of the Byble, some of vsus are caryed awaye with fonde curiositie, some thinke them selues discharged to Godwarde with the hauing of two or three sentences, and othersome make but a pastime of it: doeth not this dealing of ours shewe well, that wee neuer tasted of this saying? Namely, that if GOD speake vntounto vsus, wee must come before him and feele his Maiestie, to be as it were beaten downe vnderunder it, to the ende to submit our selues the better to his woorde. That is one principall point.
Besides this there is also an assemblie that Moses speaketh of, howe he was commaunded to gather the people togither. For it hath bene Gods will to keepe that order from the beginning for the better exercising of vsus in the vnitie of faith. True it is that he could well teache vsus euerie one alone by himselfe: and in deede he vseth that way too, so that whether he instruct vsus by teaching, or giuegive vsus grace to profite by reading, it may well bee done by our selues alone: but yet therewithall there is the common order, which he will hauehave to continue inuiolable. And why?Eph. 4.… Forasmuch as wee hauehave all one faith, and hauehave neede to bee tyed and knit togither in one: GOD vseth this meane of teaching vsus all as it were by one mouth, and maketh vsus to meete togither as it were in one bodie: and that, not onelyonly to the ende that a great multitude may take profite at one mans mouth, but to the ende wee shoulde knowe that there is but one rule, one trueth, one God that speaketh, and which causeth vsus to bee of one accorde and one melodie in that behalfe, in so much that when euerie mā holdeth in with his neighbour, it is bicause there is a right conformitie. That then is the thing whereunto Moses had respect, in saying that God commaunded him to assemble the people, as he that was his Leiuetenaunt. Hee gaue the Lawe generally to the intent that the people might by that meanes bee taught to thinke thus with themselues: beholde, our God will hauehave vsus to bee of one accord in him, and to bee one bodie wholly conformable to his worde, so as euerie man shift not for himselfe like bandes that were scattered and put to flight in battell, but linck togither in one right and holy vnion. And this is not for one time onelyonly: but it must be put in vre vntounto the worldes ende. For it is Gods will that his Gospell should bee published.Matt. 1… & Luk. … And how? Not in hudder mudder and in folkes eares: but he will hauehave men to bee taught openly, and to meete togither, yea and their meeting to bee to the ende that he bee preached, so as there may be a good vnitie of faith, & that the mark whereat all of vsus doe shoote, may bee to bee gathered and knit togither in our head Iesus Christ,Eph. 4.… who is the bond whereof S. Paule speaketh, which proceedeth of the common preaching. Wherefore let vsus learne that wee can not bee rightly of Gods housholde, nor of his flocke, vnlesse wee meete togither, and that our meeting be not only a comming togither in the Church, but also a continuall linking togither in vnitie when we be gone thence, and when eueryevery of vsus is alone by himselfe from companie, so as wee shewe that Gods gathering of vsus togither vntounto himselfe is not in vaine, but that there is a right brotherhood among vsus, to come all vntounto him in ye name of our Lorde Iesus Christ. For the diuell seekes by all meanes to breake that bond, as wee see he hath laboured in all ages to stirre vp sectes to rend asunder the bodie of the Church, and it is the thing that he striueth to doe in these dayes more that euer he did erst. And if hee cannot obtaine that false doctrines may hauehave their full scope to make hauocke of all thinges: yet will he sowe darnell among vsus, so as in stead of being vnited, wee shall bee heauing one at another, or at leastwise as good as drawen a sunder, so as our bond shall not bee straite and well knitte togither. When wee see the matter in that taking, let vsus vnderstande that it is a practise of the diuels driuing. And why? Gods intent is that we should bee gathered togither before him, yea euen before him. For the wicked wil wel ynough make leagues and confederacies: howbeit, that is but to spite GOD: and in verie deede they turne their backes vppon him, and hide themselues from him, and by all meanes possible eschew to come at him, for they hauehave no liking at all of him. But wee on our side must come togither in the presence of our God. Sith it is so, let vsus afraide to shrinke a sunder, and let not the Diuell separate vsus as wee see hee laboureth to doe: and he knoweth that hee shall hauehave ouerthrowen the principall point of our saluation, if he may winne that at our handes. And therefore let vsus abhorre all such sowers of discorde in the Church of God. Wee see nowadayes, that in stead of assembling togither, there are diuerse which seeke nothing but to scatter Gods flocke: and wee neede not to goe any further than to this present place. We perceiue howe these rascalles doe now adayes serue the diuell as though they tooke wages of him, or were vtterly solde to bee his seruauntes. A man may see whereat they shoot. There needeth no gessing or coniecturing, there needeth no great inquirie of the matter: let a man but looke vppon their doings, and he shall finde that their whole seeking is to breake al vnion, and to pluck asunder the things that hauehave beene knitte togither in the name of God. If GOD did euer worke myraculously in any place: he woorketh here as myraculously as in any place of ye world, and hee sheweth the power of his woorde as mightily as may bee. Goe wither ye will, and such as are scattered from all other places, resort hither to shrowde themselues as it were vnderunder Gods winges, and to bee as it were one flocke gathered togither in his name. And what doeth the Diuell on the contrarie parte? There is nothing else but banding, that the wicked may shed abroade their venim and poison. And howe? Euen by vnioyning the thinges that GOD had ioyned. In deede they will not say it: but the thing it selfe is too apparant, and there needeth no long disputing or discoursing of the matter, if a man doe but open his eyes he shall see it. And it is a great shame that it is suffered and winked at: for the matter is too open and manifest.Matt. 19.6. Yet notwithstanding it is not our Lordes will that the thinges which he hath knitte togither shoulde bee so vnhappily rent a sunder, and all bee put out of order after this sort. Wherefore let vsus abhorre such plagues, and beseeche GOD to rid his Church of them & the world too, by powring out his vengeance vppon them, seeing it appeareth that they bee vtterly reprobate, and that there is no meane to reclaime them againe. God so thunder downe vppon them, as men may knowe howe highly hee esteemeth the vnitie of the faith, and his Church be maintained in true brotherhood and concord. And in the meane season let vsus labour to bring this to passe: and if wee bee true members of Iesus Christ, let vsus doe the cleane contrarie to that which wee see the wicked doe. For sith that they doe straine themselues so to put all thinges to hauocke: let vsus on our side walke on in good vnion, and looke that wee come togither in the presence of our God, and that in such wise as his worde doe maintaine vsus in good agreement, and cause vsus so to serue him, and wee being conuersant one with another in good brotherly friendship, may bee followers of the fatherly goodnesse of our GOD, whereby he gathereth the thinges togither which were scattered asunder before.
Nowe let vsus fall downe in the presence of our good GOD with acknowledgement of our faults, praying him to make vsus so to feel them, as wee may repent vsus of them aright and seeke the remedie of them, which is, that he cleanse vsus from all our affections and lustes, making vsus to renounce all our owne desires in such wise, as we may no more bee giuen to our owne fansies and likings, but seeke altogither to bee ruled by his worde, and to profite therein after such a sorte more and more, as our whole wisdome and perfection may be to be ruled altogither by ye same. That it may please him to graunt this grace not onelyonly to vsus, but also to all, &c.