Sermons on the Ten Commandments, Sermon 2
Deut. Chap. 5▪
1 Then Moſes called all Iſrael and ſaid vntounto them, Heare O Iſrael the ordinaunces and the lawes whiche I ſet before you this day, that ye may learne them, and take heede to obſerue them.
2 The Lord our God made a couenaunt with vsus in Horeb.
3 The Lorde made not this couenaunt with our fathers, but with vsus, which are all aliue at this day.
4 The Lorde talked with you face to face on the mount out of the middeſt of the fire.
WE hauehave ſeene heretofore howe greatly Moſes hath laboured to make the people perceiue the Maieſtie which is in the worde of God, to the end they ſhould receiue it with all reuerence and feare. For although men proteſt that they will obey God, (for ſo nature conſtraineth them,) yet can they not order them ſelues and their doinges according to his word: and that is the verie true touchſtone to knowe whether wee bee obedient to God or no. But herein is the rebellion of the worlde ſeene, that although all will confeſſe that the worde of God is to bee receiued without any gainſaying, yet ſhall one finde ſcarſe one among an hundred, which willingly humbleth him ſelfe to yeald vntounto it that authoritie it deſerueth. And why is this? Surely, becauſe we conſider not of the Maieſtie of God, which declareth it ſelfe therein. See then howe Moſes, not without cauſe, ſo often heretofore hath wained the people, that the worde of God ſhoulde be of ſuch Maieſtie towardes vsus, that all creatures ſhoulde tremble at it. And nowe againe he addeth a confirmatiō of the ſame matter when he ſaith, That the Lord talke… face to face on the mount, out of the middeſt of the fire: as if bee ſhoulde ſaie: You hauehave no cauſe now to doubt whether the doctrine which I propoſe vntounto you be of God or of men: for it is ſufficiently proued. God hath declared himſelfe vntounto you by plaine and viſible ſignes, in ſuch ſorte, that you may well perceiue, it is he which ſpeaketh. Nowe then wee ſee the intent and meaning of Moſes. But before wee paſſe any further, one may here make a queſtion, How it is ſaid that God ſpake face to face, ſeeing that men cannot comprehend his infinite glorie? For with what eye can wee contemplate his ſubſtance & being? We are ſo fraile & weak, that if God ſhould but ſhew one beame of his brightneſſe, behold, we ſhould be all dazeled & confounded therewith. On the other ſide we know how it is ſaid, That we cannot ſe God face to face,1. Cor, 13. 12 vntill we be renewed, which ſhall not bee vntill the latter day. For now (ſaith S. Paule) We ſee as in a glaſſe, & in part, euen obſcurely & vnperfectly.2. Cor. 13. 14 and 18. Which more is, he ſaith in an other place, That the Goſpell at this day doth preſent vntounto vsus the Maieſtie of God, in ſuch ſort, that wee may ſee it, but the lawe was darke and obſcure, and had availe which hindered our fathers to knowe God, in ſo plaine and familiar a manner as wee doe at this day. But all this agreeth verie well. For when wee make a compariſon of the lawe with the Goſpell, it is certeine wee ſhall finde this which Saint Paule ſpeaketh to be moſt true. For then God declared not himſelfe in ſo familiar a faſhion as he doth vntounto vsus, by the meanes of our Lorde Ieſus Chriſt,Heb. 1. …. who is the liuelie image of him. Nowe a dayes therefore, there are laide open vntounto vsus the great treaſures of wiſdome, in that God calleth vsus to the kingdome of heauen, & ſheweth that he holdeth vsus for his children & heirs. Now this was not in the time of the lawe. And yet, although at this day we hauehave ſuch a knowledge and ſo plaine & manifeſt, yet remaineth that alwayes true which we hauehave alledged, that wee ſee but in part. And why? For we are not yet partakers of the glorie of God, neither can we come neere it, but it behoueth that he ſhew it according to our rudeneſſe and infirmitie. Yet notwithſtanding, from the beginning of the world God hath appeared vntounto mortall men. Howbeit, this was not to ſhewe him ſelfe as he is, but as the weakneſſe and infirmitie of men might beare it. We muſt then note, that God was not knowen to the fathers, neither appeareth at this day in his owne beeing: but he applieth him ſelfe to vsus, in aſmuch as he ſheweth him ſelfe for our meaſure and abilitie, to make vsus perceiue that he is preſent. And yet for all that, it is not without cauſe, that Moſes ſaith here, that God ſpake face to face: for he vnderſtādeth hereby, that the people had not ſome coniecturall ſigne, that they might dout of him, or conceiue onelyonly ſome ſmall opinion of God, but that they had a certeine and infallible warrant: whereby they might in this ſort conclude: Behold, God hath ſo ſhewed himſelfe to vsus, that our faith need not wauer and be doubtfull: and the doctrine which is propoſed vntounto vsus in his name, ought no longer to be diſputed of, whether it be to be receiued or refuſed. And why? For God hath deliuered vntounto vsus a ſure and certeine marke, which can not beguile, nor leaue vsus in doubt, but that this doctrine proceedeth from him. Now we vnderſtand the mening of Moſes, from whence we hauehave to gather a good leſſon, that is, that if God declare not himſelfe vntounto vsus after ſo high & glorious a manner as our luſt deſireth, let vsus know that he doeth it for our profite and ſaluation. For let vsus hauehave an eye to our infirmitie, and it will be ſufficient to abate that ouer boldneſſe, to the which our nature alwayes ſtirreth vsus. For we would inquire and ſeeke after the ſecrets of God, without end or meaſure: And why is that? Verely, becauſe we conſider not our owne power and abilitie. Wherefore let vsus praiſe the great goodnes of our God, for that he in fauour ſo conſidereth of vsus, & regardeth our weakneſſe, that he is content to hide his glorie▪ leaſt we ſhould be ſwallowed vp thereof. For as I hauehave alreadie ſaid, we can not beare it, being ſo fraile & weake as we are. And here withall let vsus knowe, that when God geueth vsus ſome euident ſigne and token of his preſence, there reſteth then no excuſe, if we yeald not to him the honour, and doe him the homage he is worthie of. Let vsus not then deſire that God come in his ineſtimable glorie, that the heauens cleaue in ſunder, that all the Angels of heauen appeare: but when the Lorde any way declareth, that it is he which ſpeaketh, let it ſuffice vsus, and let vsus humble our ſelues incontinently. For if then we will foreſlowe to yeld him our dutie, we ſhalbe ſharply reproued for turning our backe to him, when he ſheweth his face to vsus. It is true that it is ſaid in an other place, That men cannot ſee the face of God,Exod. 33. 20. & liue. And although Moſes had a wonderfull reuelation of the glorie of God,Iud. 13. 22. as he ſpeaketh in Exodus 33, That the Lord ſpake face to face vntounto him,Exod. 33. 1… as a man ſpeaketh vntounto his friend: yet is it ſaid, That he ſawe but the backe of GOD only: but this is to the end alwayes to ſhew vsus, that while we be enuironed in this fleſh, wee ought not to approch vntounto the maieſtie of GOD, or thinke to mount ſo high.Eſaie. 6. 2. For if the verie Angels of heauen, vnderunder the figure of Cherubims, hide their eyes, when there is any mention of the appearance of God, what muſt we do which doe but traile here and creepe on the ground? But how ſo euer it be, God will condemne vsus of vnthankfulneſſe, when we will not behold his face, & bee ſufficientlie contented with thoſe viſible ſignes, which he ſheweth vsus of his preſence. Aboue all, let vsus be mindefull of this, when any queſtion is of ſubmitting our ſelues both to the lawe & the Goſpell. For it is there eſpecially, that God will bee knowen of men, to the intent they ſhoulde worſhippe him, receiuing ſimply what ſoeuer commeth out of his mouth. To what purpoſe then ſhall wee applie this ſentence of Moſes? Forſooth to this, that when the Scripture is ſet before vsus, when one preacheth and expoundeth it vntounto vsus, or that wee our ſelues reade it, this ſpeach of his muſt ſerue to humble vsus, to the end that God may bee with all reuerence exalted, and that wee preſume not to make any replie to his worde: but that wee tremble at it,Eſaie. 66. 2. as he ſpeakes therof to the Prophet Eſaie. For all that which is conteined in the holy Scripture, is in ſuch ſort proued, that one may ſay, that God hath ſpoken to men euen after a viſible manner. Now Moſes after this addeth, That he ſtoode betwene the Lord and them, as a mediatour betwene God and men, becauſe the people feared, and durſt not aſcend vp into the mount. Whereby Moſes ſignifieth, that though the lawe were brought by a mortall man, yet ought it not to be derogation to the authoritie thereof. And why? Becauſe this was for the inſtruction of the people: ſo that the faulte reſted in them. And this place is well worth the noting. For wee alwayes ſeeke ſome ſtarting holes, to the end wee might ſet light by the woord of God. Truelie, we doe not pretend it openlie, but in couert, but yet all the world is ſet vponupon this wickedneſſe, ſo that a man ſhall finde, men thinke them ſelues well, and at verie good reſt, when they can find any colour to ſay: O, I know not whether this be the word of God, or no: I know not whether it be ſpoken to me, I know not what condition it hath. Thus ye ſee how the world ſeeketh alwayes to exempt it ſelfe from the obedience to Gods worde. And this excuſe is ouer cōmon, to ſay: Yea, it is true, that God ought to be obeyed, but they be but men, which preach it to vsus, as we bee: muſt we then receiue their doctrine, as if Angels appeared to vsus from heauen? Many thinke it ſufficeth to ſay thus, when notwithſtanding they ſhew them ſelues herein rebellious to God, or rather they hauehave no care to ſubmit themſelues to him & his word. But we hauehave here one anſwer to cut off al ſuch vain allegations, that is, when God ſendeth his word by the hand & miniſterie of men, he doth it, becauſe of our fault & infirmitie▪ Howbeit, he ceaſeth not to ſhew vsus ſome mark of his glorie, in ſuch ſort, that his word may be knowen to be heauenly: & ſo that being duly conſidered, it is euident, that God hath warranted enough, & more than enough. Neither hath Moſes ſpokē this onelyonly for the inſtruction of the auncient fathers, but this admonition ſerueth alſo for vsus: that if men, as we are, be appointed meſſengers to preach vntounto vsus the word of God, it ought not in our eſtimation derogate any thing from the maieſtie thereof. And in very deede we conſider litle of our owne frailtie & weakeneſſe, when we deſire that God ſhould teach vsus by miracles euerie day, & we know not what is meete & conuenient for vsus. For as for miracles, there hauehave bene enow alreadie ſhewed, to confirme the truth, both of the Lawe, & of the Goſpel, that we might hauehave a full & certeine aſſurance of them. Yet, it is moſt behoofull, that God dealeth ſo mercifullie with vsus, that he ſendeth men like to our ſelues, & committeth vntounto them the charge and office of teaching vsus in his name, and in his roome, as one that allureth vsus vntounto him ſelfe, with all kindeneſſe & gentleneſſe. For can we thinke our ſelues able to ſuſteine and abide his preſence, if he ſhould appeare to vsus as he is? Alas, we ſhould bee all vtterly conſumed, if God ſhould ſpeake in his maieſtie & power. We knowe it is ſaid,Pſal. 29. That the voice of the Lord is enough to ſhake mightie rocks, & moue huge mountaines out of their places: & can we which are ſo feeble & weake, as nothing more, ſtand before ſo puiſſaunt a power, & not be daunted, & caſt down, as with the force of ſom vehement thundring, to the bottomleſſe pit of hell? Let vsus note then, that when God hath ordeined, that his word ſhould be preached to vsus by men, & committed to writing: therein he applieth himſelfe to our weaknes, and dealeth with vsus, as if he were a mortal man, to the end we ſhould not feare to come vntounto him, being drawen by ſo great lenitie and gentleneſſe. And withall let vsus conſider, what honour he doeth vsus, when he vouchſafeth to chooſe out from among vsus poore and vile wretches, to repreſent his perſon, and to ſpeake vntounto vsus in his name. For what greater thing could he yeald vntounto the Angels of heauen? What more honourable charge & office could he commit vntounto them? Therefore when he daineth & vouchſafeth men of ſo great and excellent honour, as to carrie abroad his word as his Embaſſadours, doth he not declare vntounto vsus in this one thing his more than fatherlie goodneſſe toward vsus? Now on the other ſide he maketh triall of our humilitie. For if he ſhould thunder from heauen, if he ſhould appeare in viſible maner, if the Angels ſhould deſcend vntounto vsus, we neede not greatly meruell, if men did giuegive credit to his word: but when all both great & ſmall receiue the order which God hath ſet in his Church, as they yeald obedience to his word when it is preached, therein is our faith tried. But in the meane while let vsus alwayes remember this, that God hath ſufficiently declared him ſelfe to men, ſo that we hauehave no occaſion at all to doubt of his word, & to diſpute whence it commeth. For his will is made more than certein, if ſo bewe be not vnthankfull in receiuing the ſignes which he hath geuen vsus. Thus ye ſee then, what we hauehave to note in this place, when Moſes ſaith, The people durſt not approch nigh to the hill, for the great feare they had conceiued. And although at this day we refuſe not, but that God ſhoulde ſpeake vntounto vsus: yet when all is well conſidered, it ſhould not bee profitable for vsus. And therefore let vsus knowe, that this ought not to leſſen the certeintie and aſſurance of our faith, when God thus vſeth the meanes & miniſterie of men. It is ſaid conſequently, That God hath taught his people, ſaying: I am the eternall or euerliuing thy God, which hath brought thee out of the land of Egypt, thou ſhalt hauehave no other GOD before my face. In this place, GOD, to hold his people as with a bridle in obedience, telleth them, that the knowledge they hauehave, ought to keepe them farre from all ſuperſtitions. For it is no ſtraunge thing to ſee the Heathen hauehave their idols, and to runne aſtray after their errours and fantaſies, if wee remember what man is in him ſelfe. Wee are alſo ſo geuen to vanitie, that it is lamentable to behold, neither neede wee to goe to ſchole to learne to bee deceiued: for euerie man heerein is a great Doctour in that caſe: briefly, wee all runne to euill, though vnderunder the cloke and colour of that whiche is good: ſo that for the true ſeruice of GOD, there is nothing in vsus, but ſuperſtition and idolatrie: and ſo the Gentiles hauehave had their diuerſe kindes of ſuperſtition: for euerie one hath forged ſomewhat at his pleaſure, and all this while the liuing GOD hath beene left and forſaken of all. And why? Becauſe GOD vouchſafed not to bee ſo gratious to all the worlde, to declare him ſelfe vntounto them. Wee ſee then how men were become as beaſtes in their opinions, and that was for default of teaching: although for all this they are not helde excuſed, for they are alwayes guiltie before GOD, for aſmuch as the founteine of idolatrie proceedeth from their owne malice, and vnthankfulneſſe, when as men by their owne motion hauehave forſaken the euerliuing GOD. But when the worlde was growne out of kinde, the poore Gentiles wandered like blinde men in darkneſſe, for they wanted the light to ſhew them the way of ſaluation. Howe here the Lorde accuſeth the Iſraelites of rebellion, if they obſerue not the Lawe which he hath giuen. Why ſo? I am the euerliuing thy GOD. When he ſaith, The euerliuing: it is to exclude other Gods, which are inuented of men. As if he ſhould ſay, There is but one Godhead, and that is found in me: it muſt needes then be concluded, that they, whiche hauing knowen me, turne themſelues after their idols, hauehave no excuſe to alledge, that they hauehave not willinglie and wittinglie renounced the liuing GOD. Nowe, when he adioyneth, That he is the GOD of his people: this is to ſhew that he hath ſufficiently declared himſelfe to bee knowen vntounto them, as if he did ſay: I hauehave ſeparated you from among the reſt of men: you ſee howe others wander, and that becauſe they lacke wherewith to guide, and direct them: but I hauehave choſen you for my people, and I hauehave giuen my ſelfe to you. Seeing then I am your GOD, hold your ſelues to me, otherwiſe you ſhall hauehave much leſſe excuſe than the Painims. My bengeance muſt needes bee double vponupon you: yea, an hundred times more grieuous than vppon other, becauſe you hauehave falſified the promiſe, and broken the couenaunt which I made with you. He alledgeth yet further the fauour he did ſhew to this people, when he ſaith, That he brought them out of the land of Egypt, out of the houſe of bondage: whereby he ſignifieth, that he hath ſo bound the people vntounto him, that they can not reuolt, but that they ſhall deſerue to be more grieuouſly puniſhed. For when they ſhall hauehave forgotten the redemption, by the whiche they were deliuered out of bondage, ſhould not their vnthankfulneſſe be double, when being deliuered by ſo mightie an hand, they yeald not them ſelues wholie to the ſeruice of their redeemer. And of purpoſe doth he call Egypt. The houſe of bondage, to the end the people ſhoulde well conſider, in what eſtate they had bene there. For we ſee howe they, whiche had ſighed and cried when they were oppreſſed with ſuch great violence, and tyrannie, (as we reade of in Exodus) aſſoone as God had deliuered them,Exod. 1. deſired to returne thicher againe. And whence proceedeth this, but that they remembred not their wrong and oppreſſion, but while they endured it: and that the diuell did ſhutte vp their eyes, that they ſhould not eſteeme the fauour of GOD, according to the price and worthineſſe thereof? That is the cauſe, why Moſes in this place nameth Egypt, The houſe of bondage. In the end there is ſet downe the commaundement, that the people ſhoulde hauehave no other GOD before the face of him, whom they ought to hold for their God. Now let vsus applie this whole doctrine to our vſe. Firſt therefore, when it is ſaid, I am the eternall or euerliuing, let vsus learne ſo to weigh the ſenſe and meaning of this woord, that when as the maieſtie of GOD appeareth vntounto vsus, we imagine no other deitie. For GOD can not ſuffer any companion. If the brightneſſe of the Sunne darken the light of the Starres, is it not great reaſon that when GOD ſheweth him ſelfe, euerie one ſhould worſhippe him, and that all glorie, whiche ſhall hauehave bene before, be as it were brought to nothing? And this is the cauſe why it is ſaide to the Prophetes, That when the Lorde ſhall reigne,Eſaie. 60. 9. there ſhall then appeare no other brightneſſe but his: that the Sunne it ſelfe ſhalbe dimmed, and that the Moone ſhalbe turned into darkneſſe. This is to ſhewe, that if we mingle with GOD the fantaſies of our owne braine, we take away ſo much from the right whiche apperteineth to him: for he can not ſuffer any companion. It behoueth then, that this woorde, Euerliuing, bridle all our fantaſies and fond imaginations, in ſuch ſort, that wee preſume not on the libertie to conceiue this and that, but that we content our ſelues with this ſimplicitie, to hauehave one GOD, and that this ſuffice vsus. And for this cauſe, it is alſo ſaid: That when our Lorde Ieſus ſhall prepare and eſtabliſh his ſeate in the worlde, that all the idols of Egypt ſhall fall to the ground. Now this place apperteineth vntounto vsus. For as Moſes ſaide to the people of auncient time, You hauehave the euerliuing, and therefore it behoueth that all idols bee chaced from among you: euen ſo nowe, ſithence GOD is declared and made manifeſt vntounto vsus in the perſon of his onelyonly ſonne, all our idols muſt fall downe. Moreouer, we knowe, that Egypt, aboue all countries of the worlde beſides, was full fraughted with idols. Therefore, though wee hauehave bene in former times euen plunged in lies, and errours, and darkneſſe, though wee hauehave had an infinite number of idols, yet as ſoone as GOD declareth that he is the euerliuing, all muſt vaniſh and fall away as water. Nowe, when further he nameth himſelfe, Our GOD, this is to entiſe vsus after ſo gentle a manner, that his maieſtie might be knowen vntounto vsus in moſt louing and amiable wiſe. For if GOD ſhould ſpeake only of his eternitie and ſouereigne being, we ſhould be all confounded. Of a trueth, this might ſuffice to condemne all our dotages: yet we in the meane time can not bee fitlie hereby inſtructed to our vſe and profite. It behoueth then, that after it hath bene declared, that it is he alone whom wee ought to reuerence, and to whome we muſt doe homage: that he come vntounto vsus all, after a gentle and familiar manner, that wee may perceiue him to be our father and maiſter, & that we may knowe that he will alie himſelfe, and make a couenaunt with vsus, to the end we ſhould cleaue vntounto him. This is meant by the title which he giueth himſelfe in this place, ſaying, I am not onelyonly thy euerliuing, whiche come here to fright thee: but I am withall thy GOD. I hauehave choſen thee to my ſelfe: I will that thou bee my heritage. So then wee nowe ſee, howe GOD authorizeth his Lawe, to the end we ſhould receiue it in all feare and humilitie, and howe withall he ſweeteneth it with his louelove, to the end we ſhould take a taſt of it, and with a delighte & pleaſure, ſubmit our ſelues vntounto it, not refuſing to be gouerned by the doctrine therein conteined. And let vsus knowe, that wee can hauehave no excuſe, if at this day we honour not our GOD in trueth, renouncing all our ſuperſtitions, and what ſoeuer is contrarie to his ſeruice. And why? Becauſe he ſhoulde winne vsus to himſelfe by theſe titles, whiche are giuen to holde vsus in his feare. When he ſpeaketh of the rule and power he hath ouer vsus all: and when he calleth him ſelfe, Our GOD, this ought to make vsus taſt his fatherlie goodneſſe. Theſe two thinges are here compriſed. Wee ſee then that there remaineth nothing, but that we geue diligent eare to that which is declared vntounto vsus in the lawe of God, & theron wholie reſt and ſtay our ſelues. And for this cauſe he vpbraided the people of Iſrael, that they neither feared nor loued him. If I be thy God and maiſter, where is then my feare?Malach, 1. 6. If I bee thy father, where is my louelove? ſaith he by his Prophete Malachie. There is no doubt, but the Prophet in this place had reſpect vntounto this whiche Moſes here breefly toucheth. For when GOD nameth himſelfe, The euerliuing, he doeth it to the end, that we ſhoulde beare him due reuerence. When he nameth himſelfe, The GOD of his people, it is to winne them by louelove and gentleneſſe, and to ſhewe, that after he hath elected them, they ſhoulde geue them ſelues ouer wholie into his hand. Now if this were vnderunder the lawe, by greater right it agreeth vntounto vsus. For although God in the perſon of his onelyonly ſome would as it were be much abaſed, yet for all this remaineth he always in his glorie, neither is any thing diminiſhed from the highneſſe of that maieſtie, whereof he here maketh mention. The abaſement of our Lord Ieſus Chriſt, is an infallible teſtimonie of the merciemercy and louelove of our God, yet howſoeuer it be, this ought not to occaſion vsus to cōtemne, or to leſſe eſteeme his maieſtie: for God in this ſort hath ſtopped to vsus, that he might allure vsus to behold with leſſe feare his maieſtie, and learne to reuerence him in ſuch ſorte as wee ought to doe. So then of good right ſhall he reproue vsus at this day, as beeing altogether inexcuſable, if wee doe not feare and louelove him. For he ſheweth himſelfe our GOD, and our maiſter. But where is our feare, when we regard not that he commaundeth vsus, when we hauehave hardened our heartes againſt his threatenings, as if wee would deſpitefully reſiſt him, when wee continue in our wickedneſſe. And although he hath ſaid, He will bee our iudge, and that he will one day take an account of our doinges: how is it that wee make but a ſcorne and mockerie of it? Where is (I ſay) the feare which we owe to our GOD? For it ſeemeth, that wee will feare a mortall creature more than the liuing GOD, which hath all preeminence, and ſuperioritie, and maiſterſhippe ouer vsus. Moreouer, it is not enough that wee feare GOD, after ſome ſeruile manner, as being forced therevnto: but wee muſt hauehave a louelove alwayes ioyned with our feare: For therefore nameth he him ſelfe, Our father. And let vsus alſo note, that when he declareth him ſelfe the God of Iſrael, he meaneth by this word, that he is our Sauiour alſo.Abac. 1. 12. Thou art our God (ſaith the Prophet Abacue) and wee cannot periſh. So then let vsus keepe in minde theſe titles, foraſmuch as they apperteine to vsus, and ought to ſerue this day for our inſtruction: knowing that the Maieſtie of God hath appeared in our Lord Ieſus Chriſt. Nowe let vsus marke this which he further addeth for the greater proofe of his louelove and fauour: I hauehave brought you (ſaith he) out of the land of Egypte. It is true, that God here eſpecially bindeth vntounto himſelfe the people of Iſrael aboue all other nations, to which end he expreſſely ſetteth downe the redemption he had wrought them: But when God ſpeaketh, wee muſt conſider of all the benefites for the which wee are indebted to him, which albeit they are in number infinite and ineſtimable: yet wee ought at leaſt wiſe call them to minde, ſo farre as our ſmall abilitie may doe, applying all our wittes & ſenſes thereto: & perceiuing, that wee faile, and are behinde in this point, let vsus ſtraine our ſelues better to minde them, at leaſt ſo farre, as to be therby inſtructed in the louelove and feare of our God. Doth then God ſpeake? We muſt firſt conſider, that this is he which created vsus, wee are therefore his. This one benefite were ſufficient to prouoke euerie one with all his might to ſerue & honour God. For what ſufficient recompenſe can we make him, if there were but this, that he hath placed vsus in this worlde, and of his merciemercy nouriſheth vsus here? But yet, when wee ſhall hauehave caſt our eyes vp on high, or downe belowe, and take a diligent view of all the tokens he ſheweth vsus of his louelove, ſeeing that he hath created the worlde for our ſake, that he hath appointed all thinges to our vſe, conſidering that he hath engrauen his owne image in vsus, that wee ſhoulde be immortall, vnderſtanding that he hath prepared a better heritage for vsus than this brittle and tranſitorie life: when we perceiue all theſe things, muſt it not needes bee that wee are more blockiſh and brutiſh than beaſtes, if wee bee not rauiſhed with a feruent deſire to worſhippe our God, to vowe, and to dedicate our ſelues wholy vntounto him? But yet further than this, wee muſt make enquirie, and enter into accompte, as well of the benefites which are beſtowed on vsus all in generall, as which euerie one alſo particularly receiueth, and then behoueth it euerie one to make his confeſſion with Dauid: Lord when I thinke on thy benefites,Pſal. 40. 5. loe my ſpirite is plunged as it were in ſome great deapth, they ſurmount in number the haires of mine head, as he ſpeaketh in the, 40. Pſalme. Againe, when wee ſhall hauehave knowen howe farre we are all bound to God in generall, let euerie one in the priuie chamber of his owne heart conſider the benefits which he hath receiued of the handes of God. And in ſteade of that which was ſaid in old time to the people of Iſrael, I hauehave redeemed you out of the land of Egypt, let vsus remember from whence our Lord hath deliuered vsus, when it pleaſed him to receiue vsus into his fannlie & into his church. For we are the children of Adam, by nature curſed, and inheritors of death, we hauehave nothing in vsus but ſinne, & ſo conſequently we muſt needes be accurſed before God. Let men pleaſe & magnifie themſelues as they liſt, yet behold their birth, behold their nobilitie: they are but bondſlaues of Sathan, they hauehave a ſinke & bottomleſſe gulfe of corruption in them, they are worthie that the wrath & malediction of God fal on their heads: briefly being baniſhed from the kingdome of heauen, they are geuen ouer to all miſerie & wretchedneſſe. Now our Lord and God, by the hand of his ſonne, hath hence deliuered vsus. He hath not ſent a Moſes, as to the people of auncient time: but not ſparing his onelie ſonne, he hath deliuered him to death for vsus. Being then raunſomed with ſo deare and ineſtimable a price, as is the holie and ſacred bloud of the ſonne of God, ought wee not wholie to yeelde our ſelues vntounto him? And withall let vsus note, that if it be ſaid, That Egypt was a houſe of bondage, what thraldome and ſeruitude is this, when Sathan holdeth vsus in his bondes, and vnderunder his tyrannie, in ſuch ſort that wee hauehave no meane to eſcape death, that we bee excluded from all hope of ſaluation, that God is our enimie and aduerſarie? Nowe being deliuered from all this, is not our redemption farre more greater and excellent than this, whereof Moſes here ſpeaketh? So in ſteede that it was ſa…ed to the auncient people, Thy God hath deliuered thee out of the land of Egypt, it is nowe ſaid, That wee be redeemed from the bondage of Sathan to liue vntounto the Lord, as Saint Paule ſpeaketh in the.Rom. 14. 9. 14. Chapter of his Epiſtle to the Romanes, and the ſixte of the firſt to the Corinthians;1. Cor. 6. 19. that wee are not our owne. It behaueth therefore the faithfull, that they preſume not on the libertie, to doe what ſeemeth them, and to liue euerie one after his owne luſt. And why ſo? The Lord Ieſus therefore died & roſe againe & reuiued,Rom. 14. 9. that he might be Lord both of the quicke & dead. It is then good reaſon, that Ieſus Chriſt ſhould be Lord both of the liuing & of the dead, ſeeing he hath not ſpared himſelf for our redemption & ſaluation And beſides this, that the ſonne of God hath offered himſelfe vponupon the croſſe to redeeme vsus, let vsus knowe that at this day by the meane of the Goſpell he maketh vsus partakers of this benefite: for he hath gathered vsus to himſelfe, to the end wee ſhould bee of his flocke and inheritance. It is true that he is that vndefiled Lamb and without ſpot which taketh away the ſinnes of the worlde, and that he hath offered himſelfe ſo reconcile man vntounto God. Howbeit, ſo it is, that wee ſee many people for ſaken, to whom the gate is ſhut, and to whom God hath not ſhewed this fauour, to inlighten them in the faith, as we are. And withall let vsus note, that foraſmuch as the Goſpell is preached vntounto vsus, we hauehave herein a ſure teſtimonie, that the ſonne of God will make the redemption which he hath once accompliſhed, auailable vntounto vsus, and that he will hauehave vsus to reioyce in ſuch a benefite. Let vsus learne then that our vnthankfulneſſe ſhalbe ſo much the more vilainous, if wee employ not all our paines to ſerue that God, which hath by ſuch benefites bounde vsus vntounto himſelfe. If ſuch as are not of the houſhold of faith behaue themſelues as vntamed horſes broken looſe, if they paſſe all meaſure in their ſuperſtitions, if they be looſe and lawleſſe in their liuing, this may well be, becauſe they hauehave no bridle to reſtraine them, becauſe the Lorde raineth them not backe as he doeth his houſholde ſeruantes. Wee ſee the horrible confuſion which is now in the Papaſie. But all this while they hauehave no doctrine to reduce men vntounto God, but rather to eſtraunge them from him. And wee ſee how the diuell hath gained an empire and kingdome among them in ſuch ſort, that all is full of deceites & illuſions, & that the liuing God is forſaken. See then here an horrible confuſion. But as for vsus, ſeeing God hath drawen vsus to himſelfe, is not this a moſt ſtreight obligation, to make vsus knit our ſelues wholie vntounto him, to make vsus hold the obedience of the doctrine propoſed vntounto vsus in his name? Let vsus therefore learne ſo to cleaue vntounto our God, that we renounce all that we might forge of our owne braine, that we ſtagger no more hither or thither, or bee moued and toſſed in any ſorte whatſoeuer. Knowe wee that there is one God which will poſſeſſe vsus for his people, & ſo wholie poſſeſſe vsus, that his honour be not taken from him, to be beſtowed on creatures, knowe we that he watcheth ouer vsus, to the end wee ſhoulde acknowledge, that it is he onelyonly whom wee muſt call vponupon, and of whom we muſt looke for all helpe and ſuccour. And for that he will receiue vsus, and keepe vsus in houſe, let vsus walke as in his preſence: ſo that wee worſhippe him as our onelyonly God, not onelyonly by way of ceremonies and outward proteſtation: but ſincerely and in heart, as wee knowe that his ſeruice is ſpirituall. Briefly, let vsus yeald vp our ſelues, our ſoules, and bodies, to be gouerned by him, that he may bee in all thinges honoured and glorified.
Now let vsus caſt our ſelues downe before the face of our good God, with acknowledging of our faults, beſeeching him that he will make vsus feele them better than we hauehave done, that we may be led to a true and earneſt repentaunce, that he will mortifie vsus more and more, cutting off our euill and diſordered affections, to the end wee may bee wholy geuen to feare and honour him. And becauſe we cannot ſerue him ſo purely as he deſerueth, whiles wee bee helde bound vnderunder the infirmittes of our fleſh, pray we him that he will beare with vsus, vntill he hath clothed vsus with his righteouſneſſe. And ſo let vsus ſay humbly from our heart, Almightie God and heauenlie father.