Sermons on the Ten Commandments, Sermon 14
The. 14. Sermon.
Deut. Chap. 5.
23 And when ye heard the voyce out of the middeſt of the darkneſſe, becauſe the mountaine did burne, ye came to me all the chiefe of your tribes and your elders.
24 And ye ſaid, Behold the Lorde our God hath ſhewed vsus his glorie and his greatneſſe, and wee hauehave heard his voyce out of the middeſt of the fire, we hauehave ſeene this day that God hath talked with man, and he remaineth liuing.
25 And now why ſhould we die? &c.
WE thinke if God in ſtead of preaching his worde by the meane and miniſterie of men, ſhould in his owne maieſtie ſpeake, or that ſome Angel ſent from him ſhould appeare vntounto vsus, that wee ſhould bee more liuelie touched than we are, and that the whole world incontinently would be conuerted, that euerie one would yeld obedience without any either contradiction or rebellion. But alas, we knowe not what is conuenient and profitable for vsus. For if wee conſidered of our owne frailtie and weakeneſſe, wee would ſoone vnderſtand that it is not poſſible for God, to touche vsus with his maieſtie and power, but hee muſt needes altogether ouerwhelme and confounde vsus. Therefore, when men deſire that GOD would manifeſtlie ſhew himſelfe with ſome viſible ſigne, or that hee would deſcend from the heauens to teache them, they knowe not what ones themſelues are, neither conſider they howe weake and fraile their condition is. For if they would well conſider and bethinke themſelues hereof, the infinite glorie of GOD would ſtrike them with a wonderfull feare and trembling, knowing full well, that they are not able to beare it. Therefore let vsus knowe that GOD procureth our profite and ſaluation, when hee declareth vntounto vsus his will by the mouth of men, when hee ordeineth and appointeth miniſters of his worde, to bee meſſengers vntounto vsus of ſuch thinges as he knoweth to be meete and conuenient for vsus. And yet ſo is it, that for once he would by euident proofe holde men conuicted, that it were not good and profitable for them to heare his voice thunder from heauen. And that is the cauſe why he would publiſh his lawe, not ſimplie by Moſes, but deſcending in his owne perſon, as we hauehave alreadie handled. And yeſterday wee ſaid, that the lighteninges, the whirlewinde, and the flaming fire, and all that we reade of in the 19. and 20. of Exodus, that all this (I ſay) was done, to the end the people of Iſrael ſhould learne to beare greater reuerence vntounto the worde of God.
Now this inſtruction apperteineth alſo vntounto vsus. For God would that the memorie of theſe thinges ſhould laſt for euer, and that the vſe of them ſhould bee perpetuall. So then, beholde GOD hath once diſplaied and laid open his glorious maieſtie, to the ende wee might learne to receiue his worde in all feare and humilitie. But withall he would alſo that the people of themſelues ſhould bee conſtrained to ſay, It is not good that God ſpeake vntounto vsus againe, onelie let vsus hauehave a man to bring vsus ſuch doctrine as it ſhall pleaſe him to ſende vsus. And this rule is for to condemne vsus, if we followe not the example of this people, which haſtilie put forth themſelues to ſpeake in this ſorte. Now if any one alledge, that this which was then ſpoken cannot binde vsus, he is eaſilie thus anſwered: That if at this day God would doe the like he did then, that is, would pronounce with his owne mouth that which we now heare by the mouth of mortall men, it ſhould bee impoſſible for vsus to abide his glorie: and not to be altogether ouerwhelmed therewith, and vtterlie confounded. And ſo let vsus learne, that this is here recited vntounto vsus, to the ende that, in the perſon of the people of Iſrael, wee knowe that God applieth himſelfe to our ſlenderneſſe and infirmitie, when it pleaſeth him to ſende vsus his worde to bee preached by men like vntounto our ſelues, which might bee his meſſengers, reſpecting herein what is behoouefull and profitable for vsus. And knowe we, that this is an inordinate and fooliſh deſire, to wiſhe that God would appeare vntounto vsus from heauen, or ſhew vsus ſome apparant and viſible miracle. For we cannot comprehend his maieſtie and glorie. And although it bee the proper nature of the lawe to fraie vsus, yet apperteineth this as well vntounto the Goſpell. For wee muſt take this as a generall rule, that as ſoone as we feele the preſence of God, wee muſt needes bee confounded. We ſee how the Angels hide their eyes, becauſe the glorie of God is greater than they can beare, and they are conſtrained to confeſſe, that they are ouerweake to beholde it as beeing creatures. What ſhall then be ſaid of vsus? For wee are farre inferiour vntounto the Angels. And there is beſide in vsus an other thing, which maketh our infirmitie the greater: namelie, that wee reteine not that integritie and innocencie of our firſt nature, wee are not ſuch as God created vsus, that is to ſay, earthlie men onelie as was our father Adam: but we are altogether corrupted, and there is nothing in vsus but ſinne and wickedneſſe. And therefore it muſt needes bee, that God be made our enimie, and that we flie from his throne, as malefactours will keepe themſelues as farre as they can from the iudgement ſeate of their Iudge: brieflie, wee are poore miſerable wormes and ſtinking carions. So then, as ſoone as GOD ſhall approch and come neere vntounto vsus, we muſt needes be frighted with ſo great a feare, as to be beaten therewith downe to the ground. Therfore it is profitable for vsus, that God declare himſelfe vntounto vsus in ſuch ſort as hath bene alreadie touched: namelie, by the meane and miniſterie of men: that he ordeine and appoint men to expounde vsus his will, as if he himſelfe ſpake, and that his worde be receiued of vsus in ſuch reuerence, as if we heard him to thunder from the heauens. But it ſhall be profitable for vsus more fullie to vnderſtand that which in a worde we hauehave here touched, and els where more largelie handled: namelie, that the lawe in compariſon of the Goſpell frighteth and fraieth vsus with a wonderfull feare. And why is this? Becauſe that in the lawe, God requireth of men that which is his due.
Now conſider we, whether wee are able to diſcharge our ſelues herein. Nay contrariwiſe, whether we bee not as poore and miſerable debters, which hauehave not one farthing to pay. Ye ſee then in what a deſperate caſe we are. For howeuer the caſe ſtandeth with vsus, God diſchargeth vsus not, but declareth that we are worthie to beaccurſed and condemned of him. And for this cauſe hauing ſhewed how the life of men ought to be ordered, he addeth this curſe and malediction as thundring on vsus,Deut. 27. 26 Curſed are they which obſerue & accompliſh not all thoſe thinges which are here conteined. As if hee ſaid, All men muſt paſſe here vnderunder condemnation, from the greateſt to the leaſt, all muſt knowe they are indebted vntounto me, and that by right I may caſt them downe to the bottomleſſe pitte of hell. If I pronounce this ſentence, there is not one may bee able to replie againſt mee, for all are vtterly loſt and condemned. Beholde the language and ſpeache of the lawe, beholde the ſtyle which God vſeth, and now muſt not all needes tremble hereat? It is not then without great cauſe ſaid, That the law fraieth vsus: and if withall it ſhould pleaſe God ſeuerelie to require of vsus that which wee owe him, we muſt all needes periſh and be confounded. Now in the Goſpell there is no ſuch thing: for there GOD beareth with vsus, and not onelie pardoneth vsus our faultes, but he writeth alſo his will in our heartes. Moreouer, albeit wee ſerue him but by halfes, yet hee pardoneth vsus our default, and (as I may ſaie) winketh and cloſeth his eyes when wee are halting in our duetie. And as a father dealeth not ouer ſtreightlie and preciſelie with his childe to oppreſſe him, ſo God in his Goſpell vleth a fatherlie gentleneſſe towards vsus, that we ſhould not feare to come vntounto him.
And this is the cauſe why the Apoſtle in the epiſtle to the Hebrewes ſaith,Heb. 12. 18. That we are not come to this mount which ſmoketh, that wee are not come to Sinai, to ſee the bruning fire which might aſtonniſh vsus, to ſee the lightenings, and all thoſe other thinges which were to amaze and confound the people: but that we heare a ſweete and pleaſaunt melodie, by the which we are accompanied of the angels of heauen, with the ſoules of the holy Patriarches, and of the fathers, which liued in the hope of eternall life, (although they had yet nothing but obſcure ſhadowes) that God now coupleth & ioyneth vsus with them which in olde time hauehave waited for the comming of our Lord Ieſus Chriſt. Seeing it is ſo, we muſt not drawe backe, but euerie one muſt ſet himſelfe forwarde, to come with a bolde courage to heare our GOD, foraſmuch as hee ſpeaketh ſo gentlie and louinglie vntounto vsus, and vſeth ſo fatherlie a ſpeache, as which ſerueth not to feare and amaze his children, but ſweetelie to entiſe them, and to winne their heartes vntounto him. This difference therefore is worthie to bee noted, that in compariſon of the lawe, the Goſpell may ſeeme ſweete and amiable vntounto vsus. But for all this, wee muſt returne to this generall principle: namelie, that it is much better that the worde of GOD bee preached vntounto vsus by the mouth of men, than if GOD him ſelfe ſhould thunder from heauen. And why? For heare wee onelyonly this naturall thunder, and behold wee are taken with a great aſtoniſhment, and yet here is nothing expreſſed. God only maketh a noiſe with a confuſed and vnperfect ſounde. What ſhould bee then, when he ſhould ſpeake vntounto vsus, and when he ſhould ſhewe vsus his glorie? Wee can not looke on the Sunne, which his a corruptible creature: and how then ſhall wee bee able to behold the maieſtie of GOD, if it were fullie ſhewed vsus, and in his perfection? And therefore it is ſaid, that a mortall creature can not ſee GOD and liue, can not behold his glorie, and not bee vtterlie confounded. I graunt that GOD appeared vntounto Moſes, and that not in ſuch ſort only, as to other of the Prophetes, as it is ſaid in the booke of Numbers, That he gaue him this ſpeciall priuiledge,Numb. 12. 7. 8. to be ſeene of him face to face, euen plainelie as of his friend, that he appeared not vntounto him, either by dreame, or by viſion onelie, but after ſuch an eſpeciall manner, that Moſes ſeemed to bee exempted from the companie of men, to bee made more familiar vntounto GOD. But what euer bee ſaid hereof, yet God manifeſted him ſelfe vntounto him in portion and meaſure. For if he had ſhewed him his infinite being, Moſes muſt hauehave needes (what grace ſoeuer he had receiued of the holie ſpirite) bene ouerwhelmed therewith, and vtterlie confounded. Yea, when at one time beeing yet among the liuing, GOD ſhewed him his glorie in more ample and plaine manner than euer hee had done: yet ſawe he him not, but as it were by the backe and hinder partes. In this ſimilitude it is declared vntounto vsus,Exod. 33. 2…. that as in beholding a man in the backe, wee hauehave not the plaineſt ſight of him (for the plaineſt ſight of a man, and the principall view is in the face:) ſo, albeit Moſes had an eſpeciall familiaritie with GOD, yet this notwithſtanding, in this ſouereigne and principall viſion which was giuen him in the mount then when he was ſeparated from the condition of this mortall and tranſitorie life, when he was as an angel of heauen, yet he ſawe GOD but in part: as when wee ſee a man by the backe. So let vsus learne to content our ſelues when GOD vſeth this order towardes vsus: namelie, that his woord bee preached vntounto vsus by men: and let vsus ſo receiue it at their mouth, as if wee ſawe his maieſtie face to face. For it is profitable for vsus to hauehave paſtours, which be appointed for miniſters of the word, foraſmuch as we could but periſh and be brought to nothing by the appearaunce of the glorie of God, if it ſhould bee manifeſted vntounto vsus. And to the end that none might take any occaſion to complaine, as if the woorde of GOD were not ſufficientlie approued, and that men might not doubt whether they ought to hold them ſelues vntounto it or no, in publiſhing his lawe he ſhewed himſelfe. And we hauehave here the teſtimonie of the people, which ſay: It is the Lorde, he hath made vsus this day to feele his glorie and greatneſſe, wee hauehave ſeene that it is he which ſpeaketh, he hath interpoſed none to be his ſpokeſman vntounto vsus: but wee hauehave hearde his voice with our eares. This then hath bene done for once. Withall let vsus take this which is here recited for a teſtimonie and witneſſe, that Moſes ſpake not of him ſelfe, that he hath not forged and deuiſed of his owne braine, the doctrine wee hold of him: but that he hath bene a faithfull ſteward of GOD, who aduowed and approued him, and not onelyonly ratified and confirmed by miracles this whiche Moſes taught, but in his owne perſon declared, that it was he who was the authour of all this doctrine. Nowe, foraſmuch as by great reaſon the Goſpell ſhould bee as authentike, and aſwell authorized as the lawe, wee hauehave had alſo a witneſſe from heauen, that this is no humane doctrine, but that it proceedeth from GOD. And this is that which S. Peter toucheth in his ſecond canonicall Epiſtle,…. Pet. 1. 18. ſaying: That he and his companions heard the voice from heauen, by the which the father declared his ſonne to be the ſouereigne maiſter, and doctour of his whole Church: Behold my welbeloued ſonne, heare him. Therefore, when this voice thundered from heauen, GOD declared that wee ought not to take the Goſpell for a doctrine bredde and borne here beeneath: but that wee ſhould alwayes hauehave this maieſtie before our eyes.
As at this time, if wee will bee true diſciples of GOD, when wee come vntounto the ſermon, wee muſt call to minde this whiche Moſes reciteth, That the Lawe was publiſhed in ſuch ſort, that it was God himſelfe which ſpake and pronounced it. And againe, we muſt adioyne in the ſeconde place, the witneſſe wee hauehave alledged, that this ſentence of God reſound and ring again in our eares, when he hath pronounced: That our Lord Ieſus Chriſt is he, whom he will hauehave men to heare. Loe an authentike and ſure ſeale wee hauehave, that the woorde of God, albeit it bee brought vntounto vsus by mortall men, ſhould be of full and perfect authoritie with vsus, as it deſerueth. And to the end that men ſhould not thinke, that Ieſus Chriſt onelyonly ought to bee hearde in his owne perſon,Luc. 10. 16. he ſaith: He that heareth you, heareth me: and he which refuſeth or deſpiſeth you, he refuſeth both me, and him which hath ſent mee. Indeede the Pope and his ſacrilegious adherentes, vſurpe this ſentence for to eſtabliſhe their tyrannie: but it appereteineth aſmuch to them, as to the diuell of hell. And why? For they ſhould firſt of all bring vsus the pure doctrine of our Lord Ieſus Chriſt: ſeeing the ſonne of GOD hath not ſo reſigned his office vntounto men, as to deſpoile himſelfe thereof: he will not hauehave vsus gouerned after the appetite and luſt of men, but he will alwayes hauehave that preeminence ouer vsus, and that rule and empire, which hath bene committed into his handes. So then, when it is ſaid, That in hearing of them whom he hath ſent, wee heare him, it is meant, that if wee obey the doctrine of his Goſpell, not deſpiſing it when it is publiſhed vntounto vsus by men, it is aſmuch as if he ſpake vntounto vsus: admoniſhing vsus hereby, that wee ſtay not our ſelues on the outward appearaunce wee behold with our eyes. And this is that which Saint Paule ſaith,1. Cor. 4, 7. That albeit wee bee brittle beſſels: yea, broken pottes of no value, yet this ineſtimable treaſure, which is committed vntounto vsus, is not therefore of leſſe price and eſtimation, neither ought the dignitie & worthineſſe of it for this cauſe bee diminiſhed. True it is, that we are not able to procure vntounto the word of God ſuch a reuerence as gladlie wee would and deſire. And why? For there is in vsus nothing, nothing I ſay of our owne, whiche may make for the aduancing of the glorie of GOD: and yet for all this, wee muſt make proofe of our obedience in this behalfe, that is, that wee beare abroade the worde of GOD, with ſuch great confidence and boldneſſe, as knowing that he hath made vsus his Embaſſadours, to declare his will: and withall let vsus beware wee correct all hautineſſe and preſumption herein. As for thoſe vntounto whom wee come, let them receiue in all ſimplicitie the doctrine of the Goſpell, and let them not diſpute, why and wherefore they are bound to ſubiect them ſelues vntounto mortall men. For ſeeing that men ſhoulde deſpiſe, and ſet at naught the ſonne of GOD: duplicate page duplicate page yea: the heauenlie father which hath ordeined him ſouereigne doctor, except they heare him whom he hath ſent for his meſſengers, it behoueth vsus with all diligence to bee ruled and ordered herevnto. So then let vsus learne to ſtoope our necke, to beare the yoke of the ſonne of GOD, receuing the doctrine of the Goſpell in all humilitie, although it bee preached vntounto vsus by men. And as I hauehave alreadie ſaid, let vsus diligentlie conſider the ratification it hath, which ought to ſuffice vsus to knowe, that the Goſpell hath bene brought from GOD himſelfe, ſeeing it hath bene warranted and ratified from heauen, when GOD with his owne mouth pronounced, that he would that men ſhould heare his ſonne. Yee ſee in effect what we hauehave to beare in minde vppon this place. And therefore let vsus followe them of whom mention is here made: namelie, that wee deſire not, that GOD for our pleaſure deſcend from heauen: but when it ſhall pleaſe him otherwiſe to communicate his woord vntounto vsus, let vsus be therewith ſufficientlie contented. Now it might ſeeme at the firſt ſight, that there were in this place ſome contrarietie. For the people ſay: Wee hauehave ſeene this day how God ſpeaketh vntounto men, and yet they liue. And afterward: Wee ſhall die if God ſpeake vntounto vsus. For it ſeemeth, that if wee hauehave once had experience, that God confoundeth vsus not when he ſpeaketh, that this ought to make vsus more bold and hardie. And why? For ſeeing wee are remaining aliue, albeit wee hauehave heard the voice of God: when hee hath done this for once, why ſhall he not doe it twice or thrice? And here the people ſay, Wee hauehave hearde the voice of God, but if he ſpeake againe vntounto vsus, behold wee die, wee are vndone, wee periſhe. It ſeemeth that they truſted not to the bountie and goodneſſe of GOD, and that they were alſo verie vnthankefull, for not acknowledging and remembring the benefite, which GOD beſtowed on them, when he left vntounto them their full vigor and ſtrength. But wee muſt note that the people hereby declareth, that they will not tempte GOD any further, that it ſufficeth them once to hauehave knowen that the lawe was not a thing forged and feigned by men, but that GOD was the onelyonly authour thereof. This ſentence therefore ought thus to bee taken, as if they had ſaid: Wee hauehave this day ſeene that GOD ſpeaketh vntounto men, and they yet continue aliue: this is ſufficient for vsus, wee muſt take heede, wee abuſe not the patience of God. He hath ſpared vsus this day, but wee muſt not herevpon conclude, that he will alwayes doe ſo: he hath tried vsus in this ſorte for one time; euen becauſe of our malice, our ſtubbornneſſe, and hardneſſe of heart. For were wee worthie vntounto whom he ſhould in this wiſe appeare in his glorie? But he knewe that wee would not bee ſufficientlie daunted and tamed to bee ordered to his obedience, except he ſhould come vntounto vsus in his viſible glorie, and ſhould amaze vsus with ſuch feare as to confound vsus. So then, if he ſhould not hauehave wonne vsus by ſuch force, he knewe well wee would hauehave ſtill continued as wilde and ſauage beaſtes. But ſeeing it hath pleaſed him of his goodneſſe to pardon vsus the fault and offence wee hauehave committed, and that at this day he beareth mercifully with vsus, let vsus not returne to tempt his patience any more. For this ſhould bee too great an outrage, this ſhould bee to mocke his gentleneſſe, and to make a ſcorne of his patience. So then this teſtimonie ſufficeth vsus, both for our life, and for the life of our children: & for euer vntounto all poſterities, euen to the end of the world. Wherefore let them which ſhall come after vsus knowe, that they muſt not enter into this fond and fooliſh deſire, to wiſh to drawe God vntounto them out of the heauens, as if it were conuenient he ſhould bee our fellowe mate and companion Ye ſee then how the … two places agree verie well together. Now here wee hauehave to note, that albeit the worde of God bee of that force and power, as to deſtroy and bring vsus to nothing, that he yet vſeth ſuch merciemercy towardes vsus, that it is vntounto vsus to life, in ſteede of conſuming and deſtroying vsus. And when I ſay that the worde of God is of ſuch force as to conſume vsus to nothing, I vnderſtand not onelie the worde as it is here deſcribed by Moſes, but if the Lord would make vsus feele the vertue and power of his worde, albeit it ſhould be preached vntounto vsus by men, yet ſhoulde it ſerue vtterly to confound vsus. But now wee ſee that the Lorde quickeneth vsus, when he ſpeaketh vntounto vsus, and eſpecially at this day,Iohn. 5. …. when the Goſpell is preached vntounto vsus: for this which is ſpoken by Saint Iohn, is euerie day accompliſhed: namelie, That all thoſe which heare the worde of the ſonne of man, are reſtored to life. For by nature wee are aliantes from GOD, wee are exiled and baniſhed his kingdome, wee are dead, and as it were en…umbed in ſome graue or ſepulchre: and loe, our Lorde Ieſus Chriſt profeteth vntounto vsus the remiſſion and forgiueneſſe of our ſinnes: God his father adopteth vsus for his children. Beholde then the manifeſtation of ſaluation which is opened vntounto vsus, and wee are thereby quickened and reſtored vntounto life by the meanes of the Goſpell. And for this wee hauehave wonderfull great cauſe to praiſe and glorifie our GOD, for that he maketh his worde to ſerue for to reſtore vsus vntounto life, and to deliuer vsus from death, whereas his worde is of ſuch force and vertue, as vtterlie to conſume vsus, if he of his merciemercy did not turne it to worke a cleane contrarie effect in vsus.
Now withall let vsus diligentlie note, that if our Lord hath once beſtowed on vsus more than we any way deſerue, wee muſt not therefore take leaue and licence hereby to tempt him, and to deſire alwayes to rule him after our owne luſtes and appetites. As wee ſee at this day the Papiſts will excuſe themſelues for not receiuing the Goſpell, becauſe they ſee no miracles done in our time. Yea, but let them anſwere me wherevnto the miracles which our Lorde Ieſus Chriſt hath done, and which hee committed to his Apoſtles, ſerued? Ought theſe to ſerue nothing to our profite and commoditie? Behold then what admirable vertue and power GOD hath declared at the beginning of the Goſpell. The heauen and the earth were then moued, there was no parte in the worlde wherein GOD imprinted not ſome worke or ſigne of his maieſtie, that the Goſpell might be authorized. Beholde the Angels, which deſcended at the birth of our Lorde Ieſus Chriſt, to beare witneſſe vntounto him: beholde the Sunne which was darkened at his death: behold the vaile of the temple which was rent in two pieces, to ſhew that the holy Sanctuarie was opened, and that freer and bolder acceſſe was graunted vntounto GOD than euer before. The raging and tempeſtuous Sea is appeaſed, the diuels themſelues do homage to the glorie of GOD being preſent.
Brieflie, both by ſignes and wonders aboue and beneath, God hath declared that the Goſpell proceeded from him, as wee hauehave alreadie ſhewed. So many maladies & ſickneſſes healed, ſo great warres appeaſed, ſo many other ſignes and wonders which were ſhewed, were not to ſerue for one time onelie, but at this daie the memorie of them ought to remaine: and wee muſt receiue this witneſſe for a ſeale of our faith, that wee doubt not, but that the dignitie of the Goſpell ought to bee as great at this day, and that the authoritie thereof is as well nowe ratified and confirmed, as it was then, when Chriſt wrought his miracles. And yet for all this, we ſee manie of the vncredulous and vnbeleeuing ſorte, which alledge, that if they did ſee any miracles, they ſhould be conuerted.
But it is certeine, if they were now preſently ſhewed, they would ſtill remaine in their obſtinacie and ſtubborneſſe, & take thereby an occaſion of further enuenoming and impoiſoning themſelues againſt GOD. What remaineth then for vsus to doe? We muſt learne (as I hauehave ſaid) to content our ſelues with that which GOD hath once done. If GOD hath giuen vsus more than hee owed vsus, let vsus receiue it, and with geuing of thankes let vsus learne not to prouoke his wrath and anger againſt vsus by an ouer preſumptuous tempting of his patience. Beholde then what wee hauehave to beare in minde in this place, when the people ſaith, Let the Lorde ſpeake vntounto vsus no more, for it ſufficeth vsus that were hauehave hearde his voice, and yet hauehave bene permitted of him to liue. And that this wee hauehave aboue declared may bee more certeinlie confirmed vntounto vsus, let vsus beare in minde that which is here ſaid, What fleſhe hath hearde the voice of the liuing GOD and liueth? For by theſe wordes in this place, it is plainelie ſhewed, that the people of Iſrael ſpake not in their owne name, but euen in the behalfe of all mankinde. They ſaie not onelie, What are all we to heare GOD ſpeake? but, What is all fleſh? And in verie deede (as I hauehave touched in the beginning) it cannot bee, but men are either ſtaring madde, or ſtarke dronken, when they cannot humble themſelues: for there needed no other thing for them to doe, but to reſpect their owne eſtate and condition, to ſaie, What are wee? There is nothing, neither in our bodies, nor in our ſoules, but frailtie. We are not now remaining in our nature wherein wee were firſt created: but beeing fallen therefrom into that eſtate wee nowe are in, what are wee but as a water which glideth away, as a ſmoke which paſſeth and vaniſheth on a ſoudeine? And which worſe is, wee are enimies of GOD, and hee muſt needes bee our aduerſarie partie, foraſmuch as there is nothing in vsus to be found, but ſinne and wickedneſſe.
Therefore, when we be entiſed and tickled with ſuch fooliſh and vaine luſtes and deſires, as to wiſhe that GOD would do miracles, that we might heare the angels of heauen: let vsus returne to thinke on this which is here ſaid, and what is all fleſh? Let vsus, I ſay, enter into this conſideration, to bethinke our ſelues what wee are, and our owne ſmall abilitie ſhall ſufficiently aduiſe and aduertiſe vsus, to geue praiſe and thankes vntounto God, that he maketh vsus not feele his preſence to conſume & vtterlie to confound vsus, but with an amiable mildeneſſe and gentleneſſe, allureth vsus to himſelfe, when we heare men like our ſelues, and our brethren, which ſpeake vntounto vsus in his perſon.
And let vsus further note, that when the people of Iſrael ſay, What people hath heard the voice of the liuing God, and remained aliue as wee? It is to ſhewe vntounto vsus, that God would not that this ſhould bee drawen into conſequence, for vsus to conclude any thing thereon. And therefore let vsus not alledge this, to ſay: And why ſpeaketh not God at this day vntounto vsus after a viſible manner, as he hath done to his people in the mount? It pleaſed him then ſo to doe, but wee muſt not impoſe him a lawe, or thinke to binde him to continue to doe that which he hath done for one time onelie. So as I hauehave ſaide, let vsus not abuſe the graces of God, as deſpitefully to queſtion againſt him in this ſorte, And ſeeing God hath done this at other times, why will he not doe the like at this day? When men lift themſelues vp in this manner againſt God, beholde, what a diueliſh preſumption and ouerweening is in them. Let vsus then honour our God ſo farre as to graunt him this libertie, to manifeſt and declare himſelfe vntounto vsus in ſuch ſorte as it ſhall pleaſe him, and as he ſhal know it expedient & neceſſarie for vsus. Let vsus not binde him by conſtraint to any neceſſitie, for that it ſhall hauehave pleaſed him for one time to vſe ſome eſpeciall grace, let vsus not deſire him to doe the ſame againe, but content we our ſelues ſimplie with his wil, whervnto we muſt alwayes be ſubiect. In the end, it is ſaid, Go thou neere vntounto God, and heare all which he ſhall ſay vntounto thee, and declare thou it vntounto vsus, and we will heare it, and do it. We ſee here in the firſt place how the people deſire that Moſes ſhould bee the meſſenger, to bring them whatſoeuer he ſhall hauehave receiued from God. And this is written for our inſtruction, that euerie one ſubmit himſelfe to the policie and rule of order which God hath eſtabliſhed in his church. For (as I hauehave alreadie ſaid) hee will ſpeake vntounto vsus by the mouth of men, that is the onelie purpoſe why hee would there ſhould bee miniſters. This order is not inuented by men, but our Lord Ieſus Chriſt hath declared, that hee would hauehave ſuch a regiment in his church. Ye ſee then an inuiolable order, and which proceedeth from GOD, who will hauehave Paſtours in his church to announce and declare his doctrine which wee muſt receiue to our ſaluation. Seeing it is ſo, let none oppoſe himſelfe againſt it, but let vsus patiently beare it, that God raiſe vp them amongſt vsus, by whom he will be ſerued to bring vntounto vsus the embaſſage of ſaluation. And let vsus not murmur at this, that euerie one of vsus hath not ſuch a priuiledge: for hee will that his bodie, that is, his church, bee ſo gouerned. Ye ſee then what wee hauehave to gather vppon this place: namelie, that ſithence GOD hath appointed miniſters of his worde, wee heare them quietlie and contentiuelie, that there bee no enuying or malicing for this, if all be not Doctors and teachers, and that GOD appoint not euerie one vntounto this office. For wee muſt bee ordered according to his good pleaſure, as we hauehave alreadie ſaid.
Behold one note to bee obſerued. But withall, let vsus alſo note, vnderunder what condition wee muſt hauehave and receiue Paſtours. For this place is to diſcerne betweene ſ…ductors and deceiuers, which falſlie abuſe the name of GOD, and attribute vntounto themſelues the title of Prelates without time or reaſon, and betwene the true Prophets and good ſeruitours of God, and miniſters of the Goſpell. The Pope and all his peſtilent vermine will ſay, that men muſt heare them, and receiue their doctrine, without any contradiction. And why? For God would there ſhould bee Prelates in the church, and will that men heare and obey them. All this is true. But in the meane while, is this title geuen indifferentlie vntounto all, and without diſcretion? No. But God hath withall adioined that he will be chiefe, that we be ſubiect vntounto him, and not in the ſeruitude of men. Seeing then it is ſo, wee muſt knowe what Prelates and what Doctors God ſendeth vsus, as we are directed by this place: namelie, ſuch as heare what God ſhall ſay vntounto them, and then deliuer it faithfullie to the people. So they which would be heard in the name of GOD, and that men receiue their doctrine in all reuerence, let them bee t…e firſt to heare God, let them not attempt to adde any thing vntounto the word of God: but let then be tractable, and eaſie to be taught of God: and when they ſhall hauehave bene inſtructed by God, let them diſpenſe vntounto others that which they hauehave receiued from God. For none are to be accounted good miniſters of the woord of God, but ſuch as hauehave firſt beene his ſcholers, and which vſurpe not a maiſterſhippe ouer others, to bring vntounto them whatſoeuer ſhall ſeeme good to them ſelues. And wee muſt not here be to wiſe: for God reſerueth vntounto himſelfe this office, to declare that vntounto vsus, which he will hauehave vsus to knowe. It is not here ſimplie ſaid, Heare that which God ſhall ſay vntounto thee, and then come and tell it vsus: but it is ſaid, All that which God ſhall ſay to thee: ſo that there is no point nor article which may be omitted, in ſuch ſort, that Moſes is here put beſide all libertie of preſuming to declare any thing, but that which God appointeth, and commaundeth him to declare. And now, what are theſe filthes of the world, whiche will dare aduaunce themſelues aboue Moſes? Wee ſhall in the ende ſee, that there neuer was any Prophet raiſed with ſo ſingular a grace as was Moſes. And in verie deede, albeit wee ſee an admirable ſpirite in Eſaie, and in all the reſt of the Prophetes: yet is Moſes notwithſtanding preferred before them all, when it is ſaid: Remember the lawe of Moſes my ſeruant, which was giuen him in Horeb. And behold Malachie, which ſpeaketh after all the reſt of the Prophetes, and referreth all vntounto Moſes, as if hee were the principall Doctor and Teacher, as if the lawe were the fountaine wherehence all muſt drawe.
Now ſithence it is ſo, that Moſes, who hath in this ſort bene preferred, to whom God gaue ſo excellent a dignitie: if he (all this notwithſtanding) muſt not enterpriſe to declare any thing of his owne, but what he hath heard of God, that muſt he faithfullie diſpenſe vntounto the people: is it not now a diueliſh arrogancie of lewde villaines to preſume to ſay, that it is in them to impoſe and make lawes for the conſciences of men, and to binde them vnderunder the paine of mortall and deadlie ſinne? Is not this too barbarous a tyrannie? So then, let vsus hold this meane, that we fal not into two vicious & wicked extremes: namelie, that ſeing God would gouerne his church by the exteriour preaching of his worde, let euerie one rule and order himſelfe thereto, let vsus be diligent to heare ſermons, and let this policie and rule of order be inuiolablie kept as a thing ſacred and hallowed: namelie, to be taught by the mouth of mortal men. And in the meane time notwithſtanding, let not men hauehave this authoritie, to bring vntounto vsus what them liſteth, but let them be faithfull ſtewards and diſpenſers of the worde of God. And that we may alwayes proteſt, that our faith is grounded on the will of God, let vsus not depende on the wiſedome of men, but let our Lord ſo hold vsus vnderunder his obedience, that wee may ſay, It is he whom we heare from heauen, albeit he vſe the miniſterie and labour of men, as a meane to do this.
Now let vsus caſt our ſelues downe before the maieſtie of our good God, with acknowledgement of our faults, praying him that he will make vsus to feele them more and more, in ſuch ſort, that we may learne to diſpleaſe our ſelues. And becauſe the ſouereigne & beſt remedie to deliuer vsus from all our maladies and corruptions is this, that wee heare his holy doctrine, pray wee that it will pleaſe him to open vsus our eares, that we may learne to receiue it in all feare and humilitie, and that it may be ſo imprinted in our hearts, that we make it auaile to the vſe wherevnto hee hath ordeined it, that is, that we be thereby quickened and brought to ſaluation, to the end we may with all our heart deſire it, and applie our ſtudie thereto more and more. And ſo let vsus ſay humblie from our heart, Almightie God and heauenlie father, &c.