Sermons on the Ten Commandments, Sermon 15
The. 15. Sermon.
Deut. Chap. 5.
28 Then the Lorde heard the voyce of your woordes, when ye ſpake vntounto me: And the Lorde ſaid vntounto mee, I hauehave heard the voyce of the woordes of this people which they hauehave ſpoken vntounto thee, they hauehave well ſaid all that they hauehave ſpoken.
29 Oh that there were ſuch an heart in them to feare mee, and to keepe all my commaundementes alway, that it might goe well with them, and with their children for euer!
30 Goe lay vntounto them, Returne you into your tentes.
31 But ſtand thou heere with me, and I will tell thee all the commaundementes, and the ordinaunces, and the lawes which thou ſhalt teach them, that they may do them in the land, which I geue them to poſſeſſe it.
32 Take heede therefore, that ye do as the Lorde your GOD commaundeth you, you ſhall not decline neither to the right hand, nor to the left.
33 But you ſhall walke in all the wayes which the Lorde your God hath commaunded you, that ye may liue, and that it may goe well with you, and that your dayes may bee prolonged in the earth which you ſhall poſſeſſe.
FOllowing on that which was yeſterday declared, God in this place ſheweth, that he agreeth vntounto the requeſt and deſire of the people, and giueth them choice of that, which ſhall ſerue beſt to their profite and commoditie. And herein we ſee, that he would breed a ſenſe and feeling of his goodneſſe in this people, to the end that hee might the better winne them vntounto himſelfe. It is true, that for the right of his rule and authoritie he hath ouer vsus, we ought to be vnderunder his ſubiection, and to yeelde him obedience, and he might force vsus herevnto: but hee chooſeth rather to handle vsus in all fatherlie louelove and gentleneſſe. Loe then why hee ſheweth, that he is agreed with the requeſt of the people. And ſo let vsus diligently note, that GOD conſidereth of that, which is ſo good and profitable for vsus, that if wee were to make our choice, we could not wiſh anie thing better, than that which he hath appointed. It ſhall not alwayes ſeeme ſo vntounto vsus, but the thing notwithſtanding euidently declareth it. Moreouer, hee addeth that hee hath not done according to the deſire of the people, but becauſe he did approue and allowe their requeſt. For well it may be that God ſometimes will giuegive vntounto men that which they require: but this is becauſe of their importunitie, and in the meane time it turnes them to their cōdemnation. As when the people would needes eate fleſh, it is verie true, they were ſatiſfied therewith, but they payed their ſhot full deare: for God was angrie, that they deſired to enioy a thing,Num. 11. 33. which was taken from them. And albeit God thenſatiſfied them which had murmured, ſo that they had wherwith to fill their bellie, yet had it bin much better they had all died for hunger. Now in this requeſt whereof Moſes in this place ſpeaketh, there is no ſuch thing: for God expreſſely ſaith, That they hauehave rightly iudged. As if he did ſay: Follow this order, for ye ſhall ſee what a pleſure and good turn I do you. Ye hauehave requeſted of me a man which ſhould ſpeake vntounto you in my name, & I am contented you hauehave him. This therfor ought the rather to perſuade you to receiue the doctrin, which ſhalbe preached vntounto you in my name: for aſmuch as I hauehave graunted this at your owne choice & deſire. And yet think you not that I would hauehave pleaſed you herein, without great reaſon, and for good purpoſe. For I aſſure you, you ſhall do well to follow this order of profiting in my word. And always, & as often as Moſes ſhall come to you, when I ſhall hauehave ſent him, heare ye with all reuerence that which he ſhall tell you for your profite & cōmoditie. And ſo let vsus note, that when the word of God ſhalbe preached vntounto vsus by men, that this is not don according to their pleaſure & fantaſie, but becauſe that God hath here deliuered a doctrine, which is profitable for vsus. And this ought the rather to ſtay vsus from being moued with any fooliſh affection & deſire to change, as ſeemeth vsus, what we vnaduiſedly ſhall miſlike: as alwayes wayes nouelties delite & pleaſe vsus. Know we then wheron we are to ſtay & reſt our ſelues: namely, that all the time of our life we heare the worde of God, which ſhalbe preached vntounto vsus by men. And why? Becauſe not onelyonly the will of God is ſuch, but he hath alſo declared that the thing is good & behouefull for vsus. Moreouer, God in this place awakeneth the people, better to conſider of obſeruing the commandements of the lawe than they had done. For the people had ſaid, We will do them. And God ſaith on his ſide, that he will giuegive them the will to do them, that he will breede in their heart ſuch a deſire. Now by theſe wordes he giueth vsus to vnderſtand, that it was a ſmall thing for them, and it coſt them little to make a promiſe, as men will with full mouth make great proteſtacions, but when the time commeth to fulfill the things they hauehave ſpoken, they ſhewe full well howe at randon and vnaduiſedly their promiſes hauehave beene made. God therefore to make the people feele howe hard a matter it was to obſerue the lawe, ſaieth in this place, I woulde feigne it might be ſo. For the worde he vſeth, when he ſaieth, hee will giuegive them the will and power, importeth in Hebrewe, this, which we ſay. And ſo be it: and, I coulde wiſhe it well. It is true, that GOD here ſpeaketh much after the manner of men, vſing a verie humane ſpeache. For he needeth not to wiſhe anie thing: all things are in his hand. And therefore one might replie vntounto him: And this is in thee, O Lord, to doe: aſkeſt thou who will giuegive them an heart and will? Who hath power to doe this? For man of himſelfe will neuer be inclined vntounto that which is good: but he muſt be from elſewhere driuen therevnto, and this can not be by anie creature, but by the holie ſpirite. So then ſeeke to further who ſhall giuegive them the power to obſerue thy commaundements, but ſhewe thou foorth in them the vertue and power of thy ſpirite, and then they ſhall keepe them: as wee ſhall hereafter ſee that God ſaith,Deut. 30. 6. I will giuegive you the will and power to feare me. If this were in vsus, what ſhould hee neede to ſay thus? But he pronounceth that it is in him to doe this. As he addeth by his Prophete,Iere. 32. 39. I will giuegive them an heart to obey mee. We ſhall ſee as much ſaide to this purpoſe hereafter,Eze. 11. 19. and 36. 27. I will cauſe that they ſhall keepe my commaundements. God therefore challengeth this office vntounto him ſelfe of inſtructing men, and of gouerning them by his holie ſpirite, to the end they may be ſubiect vntounto him, and that they order themſelues to his iuſtice. And wherefore then in this place ſeemeth he to wiſhe this? It is for that (as in manie other places) hee ſpeaketh after the manner and faſhion of men. And this is to the end, that wee may better vnderſtande, as I hauehave alreadie touched, that when men ſpeake vntounto vsus of walking in the obedience of God, that this is not done without great difficultie, and that all our ſeuſes may bee more throughly awakened, to applie our ſelues willingly and painefully vntounto ſuch a ſtudie. Therefore in ſteade of this, that men lightly promiſe without anie long deliberation, that they will worke, I knowe not what miracles, that they will obey GOD, that they will obſerue the lawe, let vsus knowe, that wee muſt examine what power and ſtrength is in vsus, and then ſhall we perceiue howe weake wee are, wee ſhall ſee that we are ſo farre from beeing able to performe all that which is commaunded vsus, that wee knowe not where to beginne: nay, we knowe not howe to conceiue one good thought, vntill GOD hath reformed vsus, and drawen vsus vntounto himſelfe, that hee giueth vsus the will, and beſtoweth withall on vsus the power to put in execution and practiſe, that which we ſhall hauehave willed. Ye ſee then what this worde importeth, And who ſhall giuegive them the will? Or, I woulde it might bee ſo. By this let vsus bee admoniſhed, not to preſume on our owne power and ſtrength, to bee ouer hardie and venturous in matters concerning God.
For this is the cauſe of our ruine and deſtruction, when we thinke our ſelues able to doe all thinges whatſoeuer: and GOD by good right laugheth to ſcorne in the meane time ſuche arrogancie and ouerweening of men. But learne wee to feele our owne weakeneſſe, howe wee are able to doe nothing. And albeit that wee are bounde to accompliſhe whatſoeuer GOD commaundeth vsus, that this is not to ſay, that we therefore hauehave the meane to doe it: yea rather, wee want all power and abilitie to perfourme it. For it is not ſo ſmall and eaſie a matter to louelove GOD with all our hearts, to louelove GOD with all our mindes, with all our power, and ſtrength, and might, that wee neede but to ſay: Yea, we will go roundlie away herein: but let vsus knowe that this ſurmounteth and exceedeth all the abilitie which is in men.
Nowe, when wee knowe that the lawe conteineth a iuſtice ouer highe for vsus to reache vntounto, and that on our part wee are ſo weake and feeble, that it is pitie to beholde, then ſhall wee learne to lament and bewaile our ſelues before God, and vnderſtanding full well, that we are bound to do whatſoeuer he commaundeth, we ſhall deſire that he will giuegive vsus the power, that he will aide vsus by his holie ſpirite, and that not onelie hee will ſupport vsus in our frailie and weakneſſe, but that he will beginne and perfect that which is in vsus, that he will giuegive vsus a will and deſire, and confirme and continue the ſame in vsus, and that afterward, when hee ſhall hauehave giuen vsus a conſtancie to perſiſt in our deſire, he will giuegive vsus alſo the power to accompliſh all that which we ſhall hauehave well deſired. Now withall GOD in this place ſheweth, that when hee ſendeth vsus his worde, it is for this ende, to ioyne and knitte him ſelfe with vsus, that we alſo may be vnited vntounto him: ſo that hee demaundeth nothing but obedience, that when wee ſhall become children vntounto him, hee may ſhewe himſelfe our louing father. Beholde then for what intent God will that his worde bee preached vntounto vsus: namely, that we may bee gathered vnderunder his winges, that he may protect and defende vsus, that he may ſaue vsus: yea, vnderunder this condition, that we come vntounto him quietly, and that we ſuffer our ſelues to be gouerned by his worde, and to be ſubiect therevnto. True it is (as we hauehave alreadie touched) that this is not in our power, that God muſt beſtow on vsus the grace hereto, and that he giueth not this grace vntounto all. But we are not here to inquire after the ſecrete counſell of God, what the cauſe is, that hee reformeth and reneweth ſome by his holie ſpirite, and that he leaueth others to wander according to the corruption and wickedneſſe of their owne nature, and neuer draweth them backe into the right way. Wee muſt not entangle our ſelues in this Labyrinth: but let it ſuffice vsus to knowe, that God would ſhewe that men are inexcuſable, when hee ſaieth: O, I could wiſhe it might bee ſo: as if hee ſaide, That after that wee hauehave beene taught in his woorde, wee hauehave no excuſe, GOD ſhall not bee in fault, if we bee not ſaued. And why? For if wee walke as hee commaundeth vsus, wee ſhall perceiue that this is the way to come to all bleſſedneſſe. And ſo let vsus impute vntounto our ſelues the cauſe of all thoſe euils which ſhall happen vntounto vsus. And when wee ſhall bee afflicted, when GOD ſhall chaſtiſe and puniſh vsus by aduerſitie and ſundrie other afflictions, let vsus knowe wee hauehave no cauſe to murmur or to complaine againſt him. For our ſelues are in great fault, becauſe wee hauehave not followed his woorde. Ye ſee in effect, what we hauehave to beare in minde vppon this place. True it is, that we muſt in the meane time hauehave recourſe vntounto his ayde and helpe, knowing that we are ouer weake on our part to accompliſh the lawe, and that we can not fulfill our dutie therein: nay, not come neare vntounto it in what ſort ſocuer. But yet, if we walke not as it behoueth vsus, we muſt alwayes paſſe vnderunder condemnation, knowing that all the fault lieth in our ſelues, and that when we are beaten and chaſtiſed with the roddes of God, that we can not ſay that this is beſide all merite and deſert of ours. And why? When we hauehave the worde of God, we hauehave a teſtimonie and witneſſe, that he deſireth to be vnited and ioyned vntounto vsus, and to execute the office of a father towardes vsus, and to preſerue vsus in all proſperitie: were it not that we on our part did burie his grace, and hinder the courſe and proceeding thereof. Loe then howe men are by good right conuicted, to hauehave repelled, and deſpitefullie refuſed the gratious goodneſſe of God, and to hauehave debarred him of all acceſſe and entrance, by ſhutting vp the doore, when they hauehave bene taught and inſtructed by his word, and yet they hauehave not profited therein. And ſo this is a verie profitable admonition for vsus, when we ſee that God wiſheth in this place, that we would do that which he commaundeth vsus, to the end it might be wel with vsus. And hereby we ſee, that if we receiue his doctrine in all reuerence and humilitie, if we ſeeke to yeelde all obedience therevnto, it can not be, but the ende and iſſue thereof ſhalbe proſperous and bleſſed, and that we ſhalbe certeine of our ſaluation. Nowe, it is true, that we muſt alwayes returne backe to this point, to pray God to giuegive vsus the minde and will to ſerue him: but if thorough infirmitie we faile in our duetie, let vsus learne to condemne our ſelues, that we may be abſolued before him. And moreouer, let vsus reioyce when we ſee that he procureth by all meanes our ſaluation, and ſeeketh to ſet vsus forward therein alwayes, and as often as his holie word is preached vntounto vsus: and let vsus call to minde that which is ſaid in the Prouerbes of Solomon, That the ſolace and delight of the wiſedome of God,Pro. 8. 31. i… to dwell with men. Beholde, howe God here proteſteth, that when he ſendeth his word, it is to inſtruct vsus in all perfection of wiſedome, as if he ſent his wiſedome from the heauens. Yea, and to what end? For wiſedome is brought in here to ſpeake, and to ſay: Behold my dainties and delites to dwell with the children of men. And this is as much as if God did diſplaie and laid open his heart vntounto vsus, and that he ſaide: Beholde, I will binde my ſelfe with an holie and ſacred bond vntounto men, when I inſtruct them by my word, and if they on their part be not wilde and vnrulie, they ſhall perceiue, that I will alwayes be in the middeſt of them, and neuer withdrawe my ſelfe from them. This ought well to inflame vsus with ſuch a reuerence of the woorde of GOD, that wee endeuour with all our might, to profit therein, and not to ſuffer our ſelues to be at anie time turned from it, ſeeing the benefit thereof is ineſtimable: namelie, that by it our Lorde vniteth him ſelfe with vsus. Now, it followeth in the text of Moſes, how God commaundeth the people, That euerie one goe his way into his tent, and that Moſes abide there: and he addeth, I will tell thee all the commaundementes, and the ſtatutes, and the lawes, which thou muſt teach the whole people. God againe in this place ſheweth, that he ceaſeth not to continue in teaching and inſtructing the people, albeit he vſe the meane whiche hath bene declared: namelie, that Moſes bee as an expoſitour of the will of God, and the meſſenger thereof vntounto the people. This is well worthie the noting. For it ſerueth vntounto this end, that wee may vnderſtand, that God will alwayes hold vsus vntounto himſelfe, and that he will not that our faith bee grounded vponupon men, or depend on them. And it is verie needefull and requiſite, that wee bee warned hereof. It is true, that thoſe whiche followe their good meaninges, or which ſay, that they hold and ſticke vntounto thoſe things, which hauehave bene determined by the Church, and by the auncient Fathers, may bee for a time ſo beſotted, that if one tell them, they hold as it were by the aire, that they hauehave no certeine ſtay and aſſurance to leane vntounto, when they ſo reſt themſelues wholie one men, they will bee ſtill headie and obſtinate: as we ſee the Papiſts, whom the diuell hath ſo bewitched, that they are content to ſtande vntounto the reſolutions, which men at their owne luſt and pleaſure hauehave made, and venturouſie deſpiſed the woord of GOD: yea, albeit men bring manifeſt witneſſes and teſtimonies from it, to reproue their ſuperſtitions, all is one with them, they are ſo dull and obſtinate, that it ſkilleth not with them, whether GOD bee contrarie vntounto them or no. Men I ſay ſhall hauehave this preſumptuous boldneſſe for a time, to ventur to goe on whither their fond imagination carrieth them, they ſhall indurate and harden them ſelues againſt GOD: but when they come to the triall, that GOD thorouglie toucheth them with the vertue and power of his woorde, behold they are ſo aſtoniſhed and amazed, that they know not what may become of them. So then let vsus note, that wee ſhall hauehave no certeine and aſſured ſtay to reſt vponupon, except our faith bee grounded on the woord of GOD, and that wee may proteſt, that whatſoeuer wee hauehave, wee hold from him, and account that this is the onelyonly truth, that wee wander not in our owne weenings and thinkings, or propoſe vntounto our ſelues the doctrine of men to leane vntounto, and to ſtay and to reſt vponupon. When wee heare that GOD in this place ſaith, I will tell thee the things wherein thou ſhalt inſtruct them: let vsus note, that wee muſt alſo in like manner leane wholie vppon him, that our faith muſt not bee wauering and in doubt, being vnderpropped by the infallible veritie of his woord. And this is that wee are to ſeeke after when wee come vntounto a ſermon, that wee may hauehave this article fullie ratified, and ſealed vp in our conſciences, that wee hauehave the woorde of GOD, wherein our life conſiſteth.
Withall let vsus alſo note, that GOD would bridle them in this place, which hauehave the charge of preaching his woord, from all preſumption of commending vntounto the people any thing of their owne: but that they content them ſelues to bee faithfull diſpenſers of that which he commaundeth, that they alwayes proteſt they hauehave ſerued God, foraſmuch as they hauehave executed that whiche he gaue them in commaundement, and hauehave deliuered the doctrine they preach, from the mouth of God, into the handes of men. Beholde what wee hauehave to note, we (I ſay) whom God hath ordeined miniſters to declare his woorde, and vntounto whom he hath committed this office of teaching his people, that wee adde vntounto his woorde nothing of our owne, which wee ſhall hauehave imagined: but wee declare ſimplie, and bring that onelyonly whiche wee knowe to proceede from God. How, to the end that the people ſhould not thinke, that God inſtructed them by halfes, but in moſt abſolute and perfect manner, he repeateth in this place that whereof we hauehave heretofore entreated, The ordinaunces, the ſtatutes, the commaundements, & ceremonies: as if he ſaid, that nothing ſhalbe wanting in his doctrine, and that the people ought not to deſire any thing beſides whatſoeuer. This hath bene beefore largelie expounded: but alwayes, when GOD vſeth ſo many and diuerſe wordes, where hee might ſimplie and in a woorde hauehave ſaide the lawe: let vsus note, that this is the better to withholde men, from attempting vppon anie fooliſh curioſitie to adde anie thing vntounto his lawe, as we ſee how by nature we are ouermuch giuen thereto, and our fleſhlie mindes alwayes ſtirre vsus vp, to inuent I knowe not what nouelties and newfangled things. And loe howe in Poperie euerie one hath enterpriſed to clout vntounto the word of God his patch and piece, and howe manie lawes they hauehave made one on the backe of another. And why? For it ſeemeth vntounto them, that it ſufficeth not to walke vprightlie according vntounto the word of God, but that it were further good and conuenient that their medlie ſhould be made therein. Howe, God contrariewiſe ſaith, That if we hauehave his lawe, we ſhal hauehave his ſtatutes, commaundementes, ordinances, and rites: as if he ſaid, That mortall men muſt not be ſo preſumptuous and ouerweening, as to deſire to ſeeme wiſer than he. For when they ſhall hauehave made their longeſt diſcourſes, they ſhall not finde any thing which they can amend, or wherevnto they may make addition: yea, let them know, that all that they ſhall ſeeke to put vntounto of their owne, ſhall not bee ſuperfluous onelie and vnprofitable, but ſhall marre all: as if one would mingle vinegre with wine. And now God, hauing ſpoken in this ſort, warneth them further, that they beware they obſerue that which hee ſhall commaunde them, without anie turning, either vntounto the right hande or vntounto the left. In theſe words our Lord declareth, that hee will not that his law be honoured of men, in approuing it onelie with the mouth, as if we would ſeeme to be acquited of all the dutie we beare thereto, when we doe no more than this: but he ſheweth, that for to retaine vsus vnderunder his ſubiection, and in his ſeruice, he hath publiſhed his lawe, and at this day will hauehave it preached. For herein it is his pleaſure to proue, whether he ſhall diſpatch and come to anie agreement with vsus, as with a quiet and tractable people, whom hee hath nowe lured to his traine. Let vsus therefore diligentlie note, that when we come vntounto a ſermon, this is not to ſay, that the doctrine we heare, is holie and good: God ſhalbe much beholding vntounto vsus, when wee hauehave pronounced that his word is worthie to be receiued. Hee will not that we be his iudges. I graunt that we owe vntounto him this confeſſion, that when we ſhall hauehave heard his worde, euerie one acknowledge, that it is the pure and ſincere veritie, that there is no other vprightneſſe, nor iuſtice, nor wiſedome, beſide that which is there conteined: but in the meane time we muſt proceede further: namelie, to order our ſelues vntounto the ſeruice and honour of God, Behold, one profitable point which we hauehave to gather vponupon this place. Againe, wee are diligentlie to obſerue that which he ſaith, Take heede ye do that I command. For hereby God ſheweth that we muſt ſeriouſlie applie all our might and power herein: for men ſhall not followe God by ſleeping, ſeeing that when they vſe the greateſt force they may with themſelues, they ſhall with much a doe drawe their legges after them, their infirmitie and weakeneſſe of nature is ſo great. Let vsus not thinke then to acquite our dutie towardes God, without beſtowing much paine and labour therein: for the thing is of great difficultie, conſidering what ones we are: namelie, ſlowe and euer lazie to beſtirre our ſelues about that which is good. Nay, I ſay yet further, that albeit God hath affectioned & moued vsus with ſome deſire thereto, albeit he gouerneth vsus with his holie ſpirit, the thing will not be ouer eaſie. For if he leaueth vsus to remaine ſuch as we are, wee ſhall not onelie be ſlow herein, but we ſhall drawe cleane backward from that which he willeth vsus: if he call vsus vntounto him ſelfe, we ſhall recule and flee backe from him: yea, we ſhalbe forced to followe that which is euill, ſo farre ſhall we be from being able to deſire any manner of way, that which is good. But note we that which wee hauehave alreadie touched, that although God hath giuen vsus ſome good affection, albeit he hath ſet vsus in ſome good way, yet are we ſtill ſlouthfull, and loth to remoue one foote: whereas a minute of time ought to ſerue, we had need of an houre, we winch & fling in ſuch ſort when we are put forward: and if happilie we moue one ſteppe, either we ſtumble, or elſe we ſtart backe two paces for one, or we take ſo greuous falles as it is pitie to behold. So, it is not without good cauſe, that God ſaieth here, Take heede ye do that I commaund you: as if he ſaide, True it is, that my lawe is giuen you that you ſhould put it in practiſe, and to yeelde obedience therevnto, but thinke ye not, that this is ſo eaſie to be done. Therefore, let euerie one prepare him ſelfe with ſuch diligence to walke after my commaundementes, that ye thinke and meditate on them, that ye be diligent to beſtowe all paine in them, that ye take a full taſt and ſauour of them, that yee bee vigilent to ſtand on your watch, for feare that you bee not turned aſide: be ye therefore attentiue and heedefull herein. This wee ſee brieflie, that our Lorde exhorteth vsus in this place ſeriouſlie to trauell and beſtirre our ſelues, when queſtion is of walking vnderunder his obedience. And why? For the things he requireth of vsus, are not ſo eaſily performed. And moreouer, wee are ſo euill diſpoſed, as is lamentable to beholde, that except wee bee pricked on, and driuen thereto, as by force, wee can not ſet one foote forward as wee ought in our dutie. If is needefull therefore, that wee awaken our ſelues better, to bee more diligent and attentiue, and to ſtand alwayes more warilie on our garde, to accompliſh that which our Lorde commaundeth vsus. Nowe he afterwarde addeth, That this muſt be done without turning either to the right hand or to the left, but that altogether they walke in that way, which he hath ſhewed them. True it is, that this place ſhalbe expounded more at large in the twelfth Chap. of this booke: but yet wee muſt not ſo paſſe it ouer in this place, but that wee vnderſtande what God meant to ſay in forbidding vsus, That wee bee not turned, neither vntounto the right hand nor to the left. For he ſheweth vsus, that his pleaſure and will is in all things to bee hearkened vntounto of vsus, nothing whatſoeuer excepted. Now this importeth two thinges: that is, wee neither adde vntounto, nor diminiſh any thing from his lawe. To adde any thing is, as if wee woulde turne on the right hand. For they which adde vntounto the lawe of God, doe it as thinking that it is not enough to obſerue all that which is therein conteined, but that it were good to put ſomewhat more therevnto. Loe how men woulde hauehave ſome place for their fantaſies, that if they can bethinke them ſelues of any thing, it ſeemeth them that God hath forgotten it, and that it were good to bee obſerued. And beholde what hath bene the cauſe of making ſo many ordinances, ſo many lawes, & ceremonies, in Poperie. The Iewes had the like vice reigning among them as it is vpbraided them, that by their traditions they had ſet at naught the ſtatutes and commandements of God. So then let vsus beware howe wee walke rightlie,Mat. 15. 3. I meane on the right hande, to turne our ſelues from the way which God hath ſhewed vsus. And why? Wee turne then on the right hand, when wee will bee to wiſe, and to iuſt, and when wee thinke it is good to doe more than wee are commanded. But herein wee are the ſeruantes and miniſters of the diuel, for GOD diſalloweth whatſoeuer wee ſhall adde vntounto his woorde, he will no ſuch medlie. Now wee decline vntounto the left hand, when we diminiſh and take away any thing from the woorde of God, namelie, when wee thinke wee hauehave done enough, if wee hauehave diſcharged halfe our dutie, and that for the reſt he giueth vsus leaue to followe our owne luſtes and deſires: A man that ſhall not bee ſubiect to ſome number of vices, will happilie deſire to acquite him ſelfe towardes God ſo far forth: but becauſe he can not reſtraine him ſelf from ſome one, he would that God ſhould notwithſtanding be contented, & giuegive him leaue to cōdition with him, to ſay: Well, if I miſſe in this thing, I will make a recompenſe in another. But take we heed of walking on the left hand, that is to ſay, of diminiſhing anie thing from the word of God: for when he hath forbidden men murder, he hath forbidden them alſo to ſteale, & to commit adulterie. We muſt therefore without any replie yeelde our obedience vntounto him in all things. For as we ought not to adde any thing vntounto the lawe of God, ſo is it not lawfull to take anie thing from it: but we muſt walke in all the way he ſheweth vsus. And nowe, when he ſaith, The way, it is to exhort vsus to hold our ſelues therein, as we ſhall ſee in the end of the booke. Behold the way, walke ye therein,Deut. 28. 9. will Moſes ſay: as if he ſaid, Who ſoeuer turneth him ſelfe aſide from the doctrine which I ſet before you, he wandereth, he runneth but acroſſe the fields, & the further hee runneth on, the further he is from the end of his iournie. So in this place, Walke ye in the way, that is to ſay: Wander ye not wilfullie ye wretched ones, ſtraie not from the way wherein your God leadeth you, ye can not miſſe of your way by folowing of him: but if you giuegive your ſelues ouer to go whither your owne head leadeth you, God muſt in the end declare vntounto you, that you ſhalbe but as ſtraying & wandering beaſtes, for that you hauehave not kept forward your courſe in the right way. And ſo know ye, that the word of God is your way wherein you muſt walke. If this word were well imprinted in our minds, we ſhould be held ſhorter, than to runne wandring at rouers, and ranging whither ſoeuer our flitting fanſies & deſires ſhall carrie vsus, as we accuſtomablie vſe to do: we ſhould (I ſay) beheld backe in this way which is preſcribed vsus: for our God ſheweth vsus continuallie which is the way. And yet for all this men enter into their diſputes, and make long queſtions: what is to bee done? and what is not to bee done? As if it had not bene ſaide, That GOD neuer openeth his mouth, but to ſhewe vsus the right and perfect way: and when hee ſheweth it vsus, doe not wee him great wrong and iniurie if we followe him not? And doe we not accuſe him, as if hee had loſt all his time and paine he beſtoweth to inſtruct vsus? Wee ſee nowe what this worde (way) importeth: namelie, that without the woorde of GOD, there is nothing but errour and deceite, and that men farre abuſe them ſelues, when they ſhall thinke to do well, except they leaue themſelues to be gouerned by the worde of God, which ſheweth vsus the beſt and the ſtreighteſt way. And purpoſelie he ſaith, All the way. For hee will not part ſtakes with men in this place, as they deſire hee ſhould that, is, they would alwayes reſerue ſome thing, I knowe not what, vntounto them ſelues: they would ſerue GOD by peece meale (as wee ſay:) but beholde, GOD on the contrarie ſide ſaith, I muſt be obeyed of all, throughout all pointes, or elſe I renounce you, I will none of you. So then, will wee approue our life vntounto GOD? We muſt not thinke to yeelde him obedience in part onelie, but wee muſt take heede we order our whole life vntounto that which hee commaundeth vsus, in ſuch ſort, that wee may truelie proteſt and ſay, That wee hauehave helde our ſelues in all the way of the Lorde.
But here one might make a queſtion, whether it be poſſible, that we may walke altogether in the way of God? For contrariwiſe, ſeeing it is ſo, that men doe not the good they deſire to doe, it ſhalbe much when we ſhall hauehave endeuoured to come to the right way, and to goe as far forward towardes the end as we may, though we come not thereto. Saint Paule him ſelfe complaineth, that he could not do that,Rom. 9. 17. which he had deſired for to diſcharge his duetie towardes God. But here is no ſpeaking of ſuch perfection as is required in the law: but we muſt onlie vnderſtande, that God will hauehave men employ them ſelues with all diligence in his ſeruice, and that they inforce them ſelues thereto, that they make their race therein, albeit they can not atteine the end thereof. Therefore, although for all our life time wee go as drailing our legges after vsus, and that wee come not fullie and perfectlie vntounto God, yet muſt we proceede herevnto, and goe on forward, not in part onlie, but in all that which is conteined in the lawe. It is true, that we can not acquite our ſelues herein, in ſuch ſort, that there be a full and correſpondent agreement betweene the woorde of God, and our life: but when we ſhall hauehave this deſire to order our ſelues vntounto God, and to conforme our ſelues vntounto his will, not in one point or article onelie, but in all without exception: and when wee ſhall hauehave beſtowed our whole trauell and induſtrie herein, beholde, howe we ſhall holde vsus in all the waye of GOD. For he beareth with vsus in ſuch ſort, that hee accepteth in good part ſuch a deſire, when he ſeeth vsus to go roundly to worke in his ſeruice, and that we double not with him, and that we reſerue not to our ſelues our owne luſtes and deſires, nor yeeld vsus the libertie and leaue to fulfil them, but that we labour to pleaſe and to ſerue him as much as we may, and according vntounto the grace which is giuen vsus. Now withall he alſo adioyneth, That they may proſper, and that it may be well both with them, and with their children. Wherein hee giueth vsus to vnderſtand, that (as we hauehave alreadie touched) all the miſeries and afflictions which wee endure in this worlde, are ſo manie chaſtiſements and corrections for our ſinnes. And we cannot ſay that we are anie other way miſerable and vnhappie, but by our owne fault. True it is, euerie one deſireth to bee at his eaſe, and in proſperitie, wee neede not to bee taught to wiſhe this vntounto our ſelues, for our nature leadeth vsus herevnto? but for all this, it ſeemeth that wee hauehave conſpired our owne miſerie and wretchednes. For the meane to proſper is this, that we be obedient vntounto God, and then he ſhall bleſſe vsus, in ſuch for, that we ſhall feele the fruites thereof in all things. But what? We will not yeeld him the obedience which is due vntounto him, and therefore we muſt needes bee depriued of his bleſſing, hee muſt needes reiect and refuſe vsus, as if we were not worthie to bee in the number of his creatures. And ſo let vsus note, that God would in this place reproue men, and ſhew them that they are themſelues the cauſe of all the miſerie and wretchedneſſe they ſuffer in this worlde, and that they muſt attribute it to their ſinne and wickedneſſe. But hee would moreouer withall allure his vntounto himſelfe, when he ſetteth before them a reward: as if he ſaid: Go to, there is great cauſe why I ſhould be ſerued of you, I deſerue it full well at your hands, though you hauehave ſmall regard of me: for ſeeing that you are my creatures, is it not good reaſon that you be my ſubiectes, and render all obedience vntounto me? Ought you not for the whole time of your life to bee giuen ouer vntounto me? But yet I will not requeſt you to ſerue me for gramercie? I will for beare mine owne right in this behalfe: ſo that whereas ye are bound to doe all that I commande you, without looking or hoping for anie thing: loe, I yet tell you, that I am at hand to bleſſe you, & to make you proſper when you ſhall ſerue me. When our Lord ſpeaketh thus, he ſheweth that he will in moſt louing and amiable wiſe, winne his vntounto himſelfe, that he will (as it were) break their heart, that they might be the better affectionated, & more willingly diſpoſed to ſerue and pleaſe him: ſeeing that hee commeth not vntounto them, with ſuch rigour and ſeueritie as he might: but yeelding of the right which apperteineth vntounto him, chooſeth rather to execute the office of a Father, ſaying, That if we will be his children, hee will be a liberall and bountifull Father towardes vsus: and albeit he oweth vsus nothing of duetie, yet will he beſtowe a rewarde on vsus for the ſeruice which wee ſhall hauehave done him. Nowe hereby we are admoniſhed, that it pleaſeth GOD, by ſo great gentleneſſe and liberalitie, to allure and winne vsus vntounto himſelfe. But we muſt not herevpon inferre, that men may merite and deſerue any thing by ſeruing of God. As the Papiſts, when they heare ſuch places, they runne to their merites: and it ſeemeth vntounto them that GOD is further bounde and beholding vntounto them than hee hath promiſed. But God contrariwiſe meaneth to ſhewe vsus that he is readie to applie himſelfe to vsus, and to the faſhion of men, that he deſireth nothing elſe but to winne vsus by all gentleneſſe vntounto his obedience. And this is not for anie profite that he receiueth thereby: as in verie deede, what profite ſhall he receiue when wee ſhall hauehave accompliſhed his whole lawe? Is this anie way to his gaine and aduantage? No. But it maketh for our ſaluation. Ye ſee then what the intent and purpoſe of God is, & what we hauehave to note vponupon this ſentence. So let vsus learne that when we ſhall hauehave obeyed our God, if he make vsus to proſper, that this is not for that he oweth vsus anie thing, and that wee hauehave deſerued it, and that wee may vaunt that he giueth vsus no more than we deſerue: but it pleaſeth him to diſplay and lay open his bountifull goodneſſe towardes vsus, euen to call that a rewarde and recompenſe, which he of his mere and free liberalitie giueth vsus, without being therefore bounde and indebted vntounto vsus. Moreouer, when hee chaſtiſeth vsus, and that we are ſubiect to ſo manie miſeries, let vsus knowe, that wee doe but gather in the fruites of our owne ſeede. Becauſe wee hauehave ledde an euill life, our Lorde muſt needes ſhew ſome ſigne and taken of his anger, that it may bee knowne hee is Iudge of the worlde. But hee hath alſo as well a regarde vntounto our profite: that is, that we might be ſorie for our faultes, and bee in diſpleaſure with our ſelues for them, and that we ſhould hauehave our recourſe vntounto him, in true and vnfeigned repentaunce. Loe howe GOD, when hee ſheweth his anger towardes vsus, ceaſeth not to declare his louelove: for hee ſeeketh to winne vsus vntounto himſelfe. Hee ſeeth that we are brought aſleepe in our ſinnes, and hee awaketh vsus, knowing that it is expedient and neceſſarie that he ſhoulde ſo doe. Thus we ſee what we hauehave to note vponupon this place. Now in the end, Moſes ſpeaketh of the lande they were to poſſeſſe, and ſaieth, That thou maieſt proſper in the lande whiche I ſhall giuegive thee. And againe for the ſecond time, he placeth this ſentence, That it may be well with you in the land which you ſhall poſſeſſe. Nowe it ſeemeth at the firſt ſight, that God promiſeth no other reward than in this earthlie and tranſitorie life. If it were ſo, the hope of the people of Iſrael had bene cleane beaten downe. But let vsus note, that our Lorde hath vſed towards this people an other meane than with vsus: albeit it tendeth to the ſame end. for the ſacrifices which were ordeined in the lawe, were not to withdrawe the people from the ſaluation which wee hauehave in Ieſus Chriſt:Heb. 9. 8. 13. 14. 22. but they ſerued rather that GOD might ſignifie that men are condemned, that they hauehave no other meane to be reconciled vntounto him, than this which they hauehave by our Lorde Ieſus Chriſt. Nowe for all this, men ceaſſed not to kill brute beaſtes for their offerings, and GOD ſaid: Your ſinnes ſhall be pardoned,Leuit. 16. 1…. 16. when you ſhall hauehave killed for mee a calfe, a lambe, or a ſheepe. It ſeemed them that God would appoint the remiſſion of ſinnes by theſe ſacrifices of brute beaſtes: but he did not. This was to conduct the people, after ſuch a groſſe manner, to the redemption which in the end was obteined vsus in the perſon of our Lorde Ieſus Chriſt. As much was ſignified by the land of Chanaan: God therein would from the beginning propoſe the eternall inheritance of ſaluation vntounto the children of Abraham, in ſaying to Abraham,Gen. 15. 1. I am thy exceeding great reward. He promiſeth not the land to Abraham, therein to reſt himſelfe: but he will that Abraham putte his whole truſt and affiaunce in him, that hee raiſe and lift vp his hope aboue all the world, & that he waite for euerlaſting life for himſelfe, and for his whole race. But it was expedient, becauſe our Lorde Ieſus Chriſt was not yet appeared, becauſe the vaile of the Temple was not yet broken: it was (I ſay) expedient and needefull, that this lande of Chanaan ſhoulde bee as it were a pledge thereof, becauſe this was fullie promiſed him for his inheritaunce. Let vsus therefore diligentlie note, when it it is ſaide, That thou maieſt proſper in the land, that God ment not to buſie his people in this preſent life, but by this meane it pleſeth him to conduct them higher: namely, to the hope of immortalitie which he had promiſed them. Neuertheles our Lord promiſeth his bleſſing in ſuch ſort vntounto this people, that euen in this life they ſhall perceiue it, and hauehave thereof ſome taſt, waiting to hauehave the full enioying thereof, when they ſhall be withdrawne out of this world. And at this day we ought alſo to call to minde the teſtimonie of S. Paule,1. Tim. 4. 8. That when we ſhal feare God, we hauehave the promiſes of the preſent life, and of the life to come. For God wil in this life giuegive vsus ſome feeling of his goodnes, to the end we might therby be led vntounto an higher hope, and that we alſo learne to receue the benefites of God in ſuch ſort in this world, as that we be perſuaded we ſhal be ſatiſ…ied with them, when we ſhalbe come into his kingdome, where we ſhall enioy them in all fulneſſe and plentie.
Now let vsus caſt our ſelues downe before the face of our good God, with acknowledgement of our faults, praying him to make vsus feele them better than we hauehave done, vntill we be ſed to a true repentance, and that more and more feeling our owne wretchedneſſe, wee may learne to reſiſt all the affections of our fleſh, and all our wicked and peruerſe deſires, and not this only, but that curſed preſumption which is in vsus, of attempting to do that which we thinke good: that nothing may hinder vsus to followe the pure and ſimple worde of our GOD, knowing that this is the true and perfect rule to order vsus by, that wee attempt to adde nothing thereto, but ſimply reſt in that which is therein conteined, to profite more and more therein, vntill that hauing atchieued and ended our courſe here on earth, wee come vntounto that heauenlie reſt, wherevnto he calleth vsus: and in the meane time pray we him to reach vsus out his hand to ſtay vsus, when we ſhall ſeeke vntounto him, and call on him, in all our needes and neceſſities. That it will pleaſe him to graunt this grace, not onelyonly to vsus, but vntounto all people and nations of the earth, &c.