the true and naturall meaning of Moses And from hence we may gather a good and profitable doctrine namely that although we were not at first when the Gospell was published although wee haue not seene with our eyes those thinges which are mentioned in the lawe yet ought we not therfore to haue in lesse estimation price the authoritie of he word of god And why I graunt that when God raised vp Moses it was an especiall token of his fauour and goodnesse towards the people which then liued yet notwithstanding the authoritie of the Lawe must not at any time bee diminished for it cōteineth the truth of God which alwayes abideth and is not variable and transitorie as men are It is said that men are as a flowre or as an herbe which by and by drieth and withereth but the truth of the Lord endureth for euer Now this truth which is vnchaungeable is conteined in the Lawe Truely the Lawe as touching the ceremonies is vtterly abolished but as touching the substaunce doctrine which it cōteineth it reteineth alwayes his force power still not one iot thereof falleth away or perisheth So then let vs note that though we haue not liued in the time of Moses this serueth not to alledge that we may therefore contemne the admonitions he hath geuen are conteined in the lawe And why For he hath spoken to vs he hath not onely spoken to the multitude which was assembled at mount Horeb but generally to the whole world And if this be said of the lawe by a greater more strong reason is it to be said of the Gospel For as we haue said the law concerning the shadowes thereof is cleane done away but the Gospel hath no such thing For in it our Lord maketh a new euerlasting testament a couenaunt to last from generation to generation Howe then must we be affected when the Gospel is preched We must remember that the sonne of God came into the world not onely to instruct them with whom he was conuersant in his manhood but that he hath wonne vs to God his father and hath called vs to saluation by sending his Apostles that their voice should sound to the endes of the worlde to them which heard not him to make them partakers of the doctrine of saluation the which at this day also we ought to receiue as if Iesus Christ were yet in the middest of vs or as if the Apostles with their owne mouthes did speake vnto vs And this is that which wee haue to beare in minde vppon this place that we make no alteration in the Church of GOD neither attempt to chaunge any thing in his woorde knowing that he will alwayes haue kept therein one equall traine For seeing that he hath deliuered vnto vs his Gospel and stablished a certeine rule of regiment in the time of the Apostles and in the primitiue Church we must held the same and thereon rest our selues If we doe otherwise it is as if wee woulde make the word of God mortall and corruptible with vs So then let vs learne that though the worlde be variable and inconstant and hath euerie day his backturning and though there bee none of vs whiche hath not alwayes many gadding opinions whiche trotte in our braine that yet not withstanding concerning that the word of God hath appointed we are not to take that libertie to doe at one time this and at an other time that as we list and as we fansie Wherefore Because God hath not made this couenaunt with our fathers but with vs which are aliue at this day As long then as we are in the world let vs knowe that Gods gouerning of vs and his shewing vs the way is to the end we should not be as wandering pilgrimes to stray hither and thither and to raunge as our lustes and appetites turne vs but that we should be conducted as by his hand To be short whereas Moses saith Heare we that are all aliue at this day it is to declare proue that men during their life time ought not to forge any newe Lawe that they ought not to haue to day one to morrowe an other And why For the life of man is in the lawe of God which ought to suffice vs Let vs then make our profite by regarding the thinges that tend therevnto And further it is no doubt but Moses here chargeth the people with vnthankfulnesse which should be in them if they dedicate not their liues to the seruice of God as if he should say How liue we Is it not for that the Lorde hath placed vs in this world If then our life we haue be geuen of him ought we not to bestowe it employ it in his seruice Ought it not to be wholie consecrated to his will We see then how Moses reproueth here all them which wander and continue not then course in the word of god Let vs withall reteine in memorie that which I haue aboue touched that is that we haue not a doctrine for three dayes but one wherein we must bee confirmed as long as we liue Therfore when we haue once receiued and embraced that which is conteined in the holie scripture let vs studie to profite our selues by it and to go forward encreasing in the knowledge practise of it till God shall drawe vs out of this world knowing that he will vouchsafe to take vs into his couenaunt and that he for his part will not be vnfaithfull and vnconstant but sure and stedfast in his purpose and promise Let vs doe the like that we may be ioyned to him and as long as we liue let vs haue no other purpose but to cleaue vnto him howbeit as he hath declared in his word But let vs not thinke to ioyne and vnite our selues to our God by our owne fantasies but since he commeth vnto vs let vs goe vnto him and when we are come thither let vs take good heede to stay our selues there And thus we see what we haue togather vpon this place to the end we may the better bee disposed and prepared to receiue the instructions which shall hereafter be geuen vs concerning the lawe of God and his Commaundements Nowe let vs cast our selues downe before the maiestie of our good God with acknowleging of our sinnes desiring him to make vs feele them better than we haue done in such sort that we desire nothing but to yeald out selues wholie vnto him and that it will please him to reach vs his hand and not suffer vs to be wedded to our owne fantasies and affections that we may alwayes magnifie his goodnesse whiche he vseth towards vs that we may profite by it in rendring vnto him that obedience and dutie which he deserueth especially for that it hath pleased him to bring and deliuer vnto vs his lawe and that he is not onely contented to shew vs the way of well liuing but hath vouchsafed also to adopt vs for his children and
to declare himselfe our father and sauiour for our Lorde Iesus Christes sake that he will not onely graunt this grace to vs but to all people and nations of the earth c. Deut. Chap. 5 ▪ 1 Then Moses called all Israel and said vnto 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 vs in Horeb. 3 The Lorde made not this couenaunt with our fathers but with vs 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 haue 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 vnto 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 vs 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 haue no cause now to doubt whether the doctrine which I propose vnto you be of God or of men for it is sufficiently proued God hath declared himselfe vnto 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 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 Which more is he saith in an other place That the Gospell at this day doth present vnto vs 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 vnto vs by the meanes of our Lorde Iesus Christ who is the liuelie image of him Nowe a dayes therefore there are laide open vnto vs the great treasures of wisdome in that God calleth vs to the kingdome of heauen sheweth that he holdeth vs for his children heirs Now this was not in the time of the lawe And yet although at this day we haue such a knowledge and so plaine manifest yet remaineth that alwayes true which we haue 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 vnto 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 vs in asmuch as he sheweth him selfe for our measure and abilitie to make vs 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 onely 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 vs that our faith need not wauer and be doubtfull and the doctrine which is proposed vnto vs in his name ought no longer to be disputed of whether it be to be receiued or refused And why For God hath deliuered vnto vs a sure and certeine marke which can not beguile nor leaue vs in doubt but that this doctrine proceedeth from him Now we vnderstand the mening of Moses from whence we haue to gather a good lesson that is that if God declare not himselfe vnto vs after so high glorious a manner as our lust desireth let vs know that he doeth it for our profite and saluation For let vs haue an eye to our infirmitie and it will be sufficient to abate that ouer boldnesse to the which our nature alwayes stirreth vs 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 vs praise the great goodnes of our God for that he in fauour so considereth of vs regardeth our weaknesse that he is content to hide his glorie ▪ least we should be swallowed vp thereof For as I haue alreadie said we can not beare it being so fraile weake as we are And here withall let vs knowe that when God geueth vs 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 vs 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 vs and let vs humble our selues incontinently For if then we will foreslowe to yeld him our dutie we shal be sharply reproued for turning our backe to him when he sheweth his face to vs It is true that it is said in an other place That
they had vnderstoode We see then that God hath fulile declared himselfe and shewed that not onely his will is we obey father and mother but all superiours without exception And let vs note that God speaketh here of honouring fathers and mothers because he would draw and allure vs by such meanes as were most conuenient and agreeing with our nature We knowe that there is such pride in men that willinglie they bende not the necke to bee subiect to others Euerie one thinketh he ought to bee a maister How euer it be it is hard for men to liue vnder vntill God order them to this humilitie to submit themselues in all simplicitie of obedience vnto them which haue any authoritie ouer them God then seeing nothing more contrarie vnto our nature than subiection that he might winne and allure vs herevnto after a most milde and louing maner nameth in this commandement of obedience the father and the mother Now this is an execrable thing and contrarie to all nature if the childe forget his dutie towards them by whom he is come into this world and by whom he hath bene nourished and susteined Therefore when the childe knoweth not his father and mother he is taken for a monster euerie one holdeth him for execrable and accursed And why Though GOD saith nothing hereof though wee had no holy Scripture to this purpose though no man preached this vnto vs nature hath alreadie taught vs that this duetie which the child oweth to the father the mother without detestable wickednesse cannot be broken off We see then the intent and meaning of our GOD namelie that in proposing vnto vs the termes of father and mother he might winne vs to himselfe that we might not bee as wilde and vntamed horses to drawe backe but should in all gentlenesse come vnto him to receiue the subiection which he laieth vpon vs And forasmuch as all authoritie which men haue proceedeth from him I speake of that which is according to lawfull gouernment let vs giue all diligence to yelde him the honour which is due vnto him and let euerie one in his order obey them which haue superioritie ouer him let euerie one consider of his estate and condition let children honour their father and mother let all the people honour them which sit in the seate of iustice let seruauntes doe the like towardes their maisters Brieflie let there bee an harmonie and consent of agreeing in duetie among vs according to the order our Lorde hath appointed which ought to be inuiolable Moreouer when here is mention made of honouring this is not that children onely vse some courteous embracing of their fathers and mothers that they put off their hatte before them bend the knee vnto them God staieth not himselfe on this but the honor he requireth importeth much more namely that children folow the counsell of their fathers and mothers that they leaue them selues to bee gouerned by them that they bestowe all paine to discharge themselues of their duetie towardes them briefly that the childe knowe hee is not at his owne libertie as long as hee hath father and mother Ye see in effect what God meant by this word of honour To proue this to be so can we haue a better and more faithfull expositor of the law than the holy ghost which speaketh by the mouth of Moses and of all the Prophetes and namelie by Saint Paule For we shall see hereafter that GOD hath declared the summarie and contentes of this sentence namelie that it sufficeth not that the children yelde some reuerence to their fathers and mothers with cappe and knee but that they bee subiect vnto them and emploie themselues to serue and obey them as much as they shall be able And Saint Paule alledgeth not this to exhort vs to some ceremonie of duetie but hee saith Let the children bee subiect to their fathers and mothers where purposelie he placeth this worde of subiection So then wee see what this importeth and what is the naturall sense and meaning of the place Now returne we to that which we haue shortly touched to make our profite thereby and to gather thence some doctrine and instruction which may be for our commoditie First of all then let children know that seing God hath geuen them fathers and mothers it is great reason they obey them or otherwise they shew that they are contemners of god And this rebellion they make is not raised against men nor against creatures but this is as much as if the maiestie of God and his glorie were troden vnder foote It is said that we haue but one father which is in heauen to speake properlie and this is not vnderstood concerning the soules onely but touching the bodies also of men This honour then is proper to God alone to be called father neither can it agree vnto men but so farre as it pleaseth him to communicate this name vnto them Now seeing this title of father is as a marke which God hath imprinted in men we see that if children make no account of fathers and mothers they do wrong and iniurie vnto god As much is to bee said of them which obey not their princes and magistrates Of seruants likewise which would all degrees were confounded and that they might beare rule without all order And see why the Ethnikes and Painims haue applied this worde of Pietie or Godlinesse to the honour which we geue to fathers mothers and to all them which are in authoritie ouer vs Pietie or godlinesse to speake properlie is the reuerence which wee owe vnto god But the Painims albeit they were poore blinde wretches knew that God will not be serued only in his owne maiestie but then also when we obey those which beare rule and exercise authoritie ouer vs In summe he will proue our obedience in this behalfe And therefore seeing parentes and magistrates are lieftenantes of God and all those which haue any maistership represent his person it is certeine that if one sette them at naught it is as muche as if hee declared that hee will not obey god A man may make some faire protestation to the contrarie but the thing notwithstanding is so for all that If the poore vnfaithfull and vnbeeleuing ones knew this and that GOD left vnto them such an affection what excuse shall there be left for vs if we vnderstand it not much better When we heare that all parentage or fatherhoode proceedeth from God as Saint Paule pronounceth and that by this vnion of Iesus Christ we are put in minde hereof haue we not a more expresse and manifest declaration of it Must the Painims be yet our doctors and teachers But when they which name themselues Christians shall here bee ouerblinde or shall stoppe vp their eares not to heare and knowe that which God hath declared by poore ignorant wretches woe be vnto them for their condemnation is so much more horrible and grieuous Let vs therefore briefely note that we
this importeth that men are of like equalitie But this notwithstanding seeing it hath pleased almightie GOD to appoint certeine degrees wee must returne vnto this point and obserue this order that he which hath any preeminence be so esteemed accounted of amongest men And we ought not here to make this allegation Why Is he better than I For this difference of degrees proceedeth not from this that one is better than another but this is because it pleaseth God to giue preeminence vnto some whom he will also haue honored Now this is not sufficient that childrē honor their fathers by bearing som reuerence to them but they must succour them they must employ them selues for their behoofe and commoditie as much as shal be possible And in verie deed Iesus Christ sheweth that there is nothing but meere hypocrisie when the children shall onely make some signe of loue or honour to fathers and mothers in the meane while leaue them helplesse in neede and necessitie This is to defraude parentes of their right this is to mocke the lawe of God when men will so obserue it by way of outward ceremonies As much is to be said of all subiection For it is required that we make not some signe only of honor but that wee render all the right of dutifullnesse which apperteineth vnto him which is in any preeminence aboue vs yea and that wee doe this of our owne accorde and goodwill Men trulie would be exempted from all kinde of bondage and subiection but seeing God hath ordeined so diuersse an order we must frame our selues therevnto and that not by force and constraint For what account shall be made of this if we obey God in despite of our teeth and our hearte driue alwayes the contrarie way and drawe cleane backward Our will therefore must bee present in this behalfe and we must account it as sweete and pleasaunt whatsoeuer our Lord hath commaunded vs You see then wherein consisteth the first step and degree of honest and vpright walking with men namelie that wee knowe that fathers and mothers and all others which are lifted vp to any dignitie aboue vs must haue the honour and obedience which apperteineth vnto them otherwise God is dishonoured in their persons and this is as much as if we refused to do him homage to yeld our selues subiect to him Now in the next place after this fift cōmandement Moses addeth That we cōmit no murder It is true that at the first sight it would seme God should prescribe vs no great perfection in forbidding vs murders But we haue to note that God would comprise in some short sentence all that whiche were requisite to the well ordering of our whole life And therefore it was not for him to forget or leaue any thing behinde Now we must knowe that the life of men shall then bee well ordered when they absteine from doing of euill from all wrong and violence againe when they walke honestlie in all chastitie when they doe no hurt one to an other when they shall keepe their tongues also from harming their neighbors by lying or any slaunderous speaking All these good properties ought to bee in vs if we will conforme our selues to the will and iustice of god So then wee ought not to maruell that God speaketh here expressely of murders For this is the better to bridle vs that wee presume not to commit any outrage or attempt any way to harme our neighbours But for all this let vs beare in minde that whiche before we haue touched namelie that God hath spoken after a grosse rude manner to applie him selfe to all sortes of men and to be vnderstood euen of the most idiotes For wee see how euerie one excuseth him selfe of ignoraunce and if a thing be somwhat hard and obscure it seemeth to vs that wee may wash our handes as innocent and guiltlesse if we shall haue failed in our dutie and if wee can say Oh this was ouer high and to profound for me and I could neuer come to any vnderstanding of the matter we thinke all is cocksure To the end therfore that men might no longer haue such shiftes God would speake in such sorte that euen little children might vnderstand what he saith That is the cause why in so shorte and plaine wise he saith Thou shalt doe no murder Moreouer let vs note that God to bring vs by little and little to liue well proposeth vnto vs those thinges which are most detestable most to be abhorred that we might lerne thereby to take heede of doing euill For example in this place he might well haue said Ye shall doe no iniurie ye shall vse no violence with your neighbours Hee might well haue spoken thus But he woulde rather speake in this place of murder And why Because this is a thing contrarie to nature when men aduaunce them selues to deface the image of god We must then needes haue murders in horrour and detestation except we be altogether brutish and beastlie How euer it bee this teacheth vs that the thing is ouer enormous and outragious and which wee ought to detest and haue in execratiō which is as murder God therfore to the end he might hold vs in more strong and sure bondes and the better withdrawe vs from all harme doing and from all wrong and iniurie sheweth vs that wee ought not to pollute and defile our handes in the bloud of our neighbours Well then when one absteineth from murder is this all which is required Nay there wanteth yet verie much as anon shall appeare when we haue more fullie declared this matter For God will hold both our heartes and our thoughtes in subiection he will be serued in such pure and sincere manner that we nourish within vs no euill will against our neighbours Therefore when he speaketh of murder it is as if he said Marke ye and be heedfull in this matter If you had not the written lawe if you were altogether as the Painims yet should you haue this imprinted in your heartes that murder is a thing wicked and detestable Now I declare to you that I hold condemne for murderers all those which commit any outrage against their neighbours all those which deuise any thing against them all those which nourish within their heartes hatred and rancour Loe how God interpreteth him selfe Now let vs diligentlie note that not without great cause our Lorde hath forbidden such murders And why Because we can not dwell with men but in absteining from all iniurie and violence Howbeit vnder one speciall kinde he hath forbidden the whole And why For if he had vsed many woordes and made some long discourse one might haue said I remember not so long a lesson and it was to hard for me Loe why God would speake in one word euen to the end his doctrine might by and by be learned that his lawe might easily bee imprinted in memorie We neede not turne ouer many leaues wee
and title of the seruice of god But shall one finde that God euer sounded one woord or syllable hereof No all this hath bene deuised by men Let vs now consider by this place whether God accepteth such a seruice as good and lawfull nay contrariwise he saith That thou feare the Lord thy God that thou obserue all his commaundements But when men turne themselues aside from such a way and followe their owne fantasies and whatsoeuer shall haue bene forged by men they sufficientlie declare that there is no feare of GOD in them for otherwise they would offer vnto him the sacrifice which he aboue all other preferreth namelie obedience as hereof it is entreated in the first booke of Samuel the fifteenth Chapter That if men hearken not vnto the voyce of God to subiect them selues thereto but contrariwise followe that which shall haue bene inuented in their owne braine or forged and deuised by men it is as idolatrie yea as the sinne of witchcraft which is detestable in the sight of god Behold how theholie Ghost speaketh hereof although mortall men are of a cleane contrarie iudgement Now therefore we see how Moses hath here declared that when we shall vnfeignedlie and in deede feare God we will doe him this honour to be gouerned according vnto his will wee will not graunt men this leaue to leade and conduct vs whither it seemeth them good but when GOD shall speake we will knowe that euerie mouth must be stopped that our eares must be opened to heare and to receiue whatsoeuer he shall say vnto vs But yet it sufficeth not that euerie one for his owne part onelie employ him selfe to serue and honour God but we must procure and endeuour as much as in vs lieth that he be adored and worshipped of the whole world yea we must labour that his seruice may endure and continue after our death that the name of GOD liue not and die with vs when wee shall be taken out of the world but that it remaine and abide vnto all posteritie And loe what is the cause why Moses saith Their children and those which shall issue from their race shall continue to serue God and too bserue his lawe Let vs therefore diligentlie note that Moses in this place not onelie exhorteth euerie one for his owne time to serue and obey GOD by conforming his life vnto the lawe whiche hee hath deliuered but he will that fathers bestowe all their paines to instruct their children that we may leaue such a seede after vs if it be possible as that God be worshipped of our posteritie that his name be alwayes purelie and sincerelie called vpon that by this meane they which shal be descended from our loynes may be blessed and that the couenant of God wherein our saluation is conteined endure for euer and neuer perish albeit we are mertall and of small continuance But we are so farre from discharging our dutie in this doctrine that we may see fathers giue such examples vnto their children that it seemeth they haue conspired to abolish and to take cleane away the feare of God and the whole obseruation of his lawe We ought not therefore to maruell if GOD also withdrawe him selfe from vs and that it seemeth that hee will cut off quite all the benefites and blessinges which hee had bestowed on vs For are we worthie vnto whom he should continue them seeing we are so retchlesse and negligent to procure that his seruice and worship may continue in his entire and perfect estate And yet this should serue vs to so good a purpose as I haue said that it be not spoken in vaine Let vs therefore labour with all our might to teach those which shall come after vs in such sorte that the worship of GOD and his seruice may continue for euer and that men alwayes knowe and acknowledge him for the Father and Sauiour of all the worlde and giue themselues ouer fullie and wholie vnto him Withall Moses hath adioyned that whereof he had before spoken that this is To the end that their dayes may bee prolonged and that GOD may make the people to prosper according to the promise which hee made vnto their fathers that he would geue them a land flowing with milke honie We haue alreadie expounded what Moses hath vnderstood by this worde namelie that God albeit by one word he may constraine vs to serue him notwithstanding vseth towardes vs a most milde and amiable manner to winne vs to himselfe when he promiseth vs a reward when wee shall haue serued him not that our woorkes deserue any thing or that he is any thing at all bound vnto vs But when he gratifieth vs so and is in such wise beneficiall towards vs it is to this end that wee may bee so much the more liuelie touched that we may serue him with a more ardent zeale desire For shall wee not bee ouer wicked and vnthankfull when wee heare that God of his owne good will bindeth him selfe vnto vs and that he will propose vnto vs a reward and recompense shall wee not I say bee ouer wicked and vnthankfull if wee applie not our selues wholie vnto his seruice We are his and whatsoeuer we are able to doe we owe vnto him as our Lord Iesus Christ speaketh plainlie hereof Who are you saith he I demande of you when a man shall haue a seruant yea a slaue whom he shall burden and presse as an oxe or an horse whether if this slaue haue done him any seruice he will rise from the table to serue him when he returneth from his worke No for all that which the bondslaue doth he oweth of dutie to his maister and superiour So you owe all vnto God saith Iesus Christ he oweth you nothing But yet God of his owne free good will bindeth him selfe to promise vs if we serue him we shal be well recompensed and perceiue our labour paine shall not bee lost And for what end and purpose doth he this This is euen by gentlenesse to breake our heart For as I haue alreadie said wee are to to wicked if wee bee not altogether inflamed to serue GOD when wee see that it pleaseth him of his meere goodnesse to propose vnto vs a reward and to promise vs a recompense when wee are in no respect worthie thereof And withall let vs also note that when God shall haue passed a thousand contractes with vs to reward and recompense our woorkes it wanteth so much that wee may say he oweth vs any thing that he might rather accurse and detest vs For who is he among vs which obserueth the lawe as were requisite If wee obserue one article thereof wee faile in an hundred and when we thinke to fulfill that which God hath cōmanded vs in his lawe we falter therein wee traile our legges after vs there is alwayes such great imperfection and weakenesse in vs that wee can neuer runne in such wise as wee ought and
the worde of god Therfore when the God of Israel is called One God it is as much as if Moses did make comparison betweene the God which published his lawe as before he was manifested vnto his seruant Abraham and to the other Patriarchs would oppose him against all the gods which the world imagined As God in all times hath bene called vpon this name hath bene common among the Painims But what The Painims haue so wandered that albeit euery one hath saide I adore and worship God yet what was this but their owne dreames and fantasies For when men take vpon them to worshippe God when they haue no knowledge of him there is no doubt but they worshippe idols The Turkes at this day will say that they worship God Creator of the heauens and of the earth but this is but an idol which they worshippe And how so They name him Creator of the heauens and of the earth they haue no images It is true But yet haue they but an idol in stead of God because they will not receiue our Lorde Iesus Christ who is the liuelie image of God his Father And we knowe what Saint Iohn saieth that he which denieth the Sonne he denieth the Father Therefore they haue not God but an idol As much is to be saide of the Iewes The Iewes will brag much that they haue the law and that they worship the God of Abraham of Isaac and of Iacob but what They are Apostataes they haue renounced the lawe of God when they haue reiceted and refused Iesus Christ who is the soule of the lawe It is he by whom God the father will manifest and open himselfe vnto vs it is he in whom hee will be worshipped And againe he saieth Risse the Sonne whom I haue sent you And againe Who so honoureth not the Sonne the same honoureth not the Father which hath sent him Let vs therefore diligently note that Moses would in this place make comparison betweene the GOD which hath declared himselfe in his worde and all the gods which are renowned throughout the whole worlde shewing that all that is beside him is nothing but apishnesse and meere vanitie and lying And why For we cannot worship God aright except we haue first knowne him And wee must alwayes to this purpose remember that which Iesus Christ said vnto the woman of Samaria ye knowe not what ye worship When Iesus Christ vseth this word he doth as it were spit at all those seruices and worshippings which were then established There was no nation which vaunted not of seruing God and Iesus Christ reiecteth all that which men thought to be good and holie Ye knowe not saith he what ye worship Hee sheweth hereby that it is reqâ—isite and needefull there be made some manifest declaration of God we must not walke here at all aduentures but we must be assured what the God is whom wee serue and worship Now seeing God must be knowne of vs to be rightly serued and worshipped let vs consider whence this knowledge shall come and arise Shall it grow in our owne garden as we say Shall we obteine it by our owne labour and industrie Shall it bee lawfull for euerie one to thinke what shall seeme good vnto him to say I haue knowne God No no but GOD must declare and shew himselfe hee must approche and come neere vnto vs And so the onely meane to knowe GOD aright is this that wee bee taught and instructed in his woorde And loe why he saith The Lord thy god For this people had receiued the lawe and againe the couenaunt had bene made with their fathers GOD had separated this flocke from the rest of the whole worlde It is not then without cause that Moses here leadeth the people to the knowledge of God to the end they estraunge and keepe themselues from all the superstitions of the Painims that they haue nothing common with the vnfaithfull ones but that they know that wheras God hath manifested himselfe so familiarly vnto them they haue a most certeine and infallible truth Now if this hath bene saide of the time of the lawe it agreeth much better vnto vs For albeit God hath giuen a sufficient admonition vnto the Iewes that they bee not mingled among the pollusions of the Painims in their idolatries yet haue wee at this day a much more brighter clearenesse since the appearing of our Lorde Iesus Christ who is the liuelie image of GOD his Father as wee haue saide And wee may well agree vnto that which is written in the first of Saint Iohn None hath seene GOD at anie time but the Sonne which hath alwayes bene in the bosome of the Father hath reuealed him vnto vs The auncient Fathers haue had a knowledge as we haue said but this knowledge is accounted as none in respect of that which we haue at this day by the Gospel Since the Sunne of righteousnes shineth on vs behold God sheweth him selfe most familiar vnto vs And loe why the Prophet Esaie when he entreateth of the redemption which was to be made in the person of the sonne of God Behold him beholde him this is our GOD this is our Lord saieth he The Prophete crieth out This is this is our god He is not contented to say in one worde Beholde our GOD but hee speaketh as if the thing had bene present and that GOD should then appeare And howe is this said Was not God in the middest of his people For hee saide I will dwell in the middest of you And againe Beholde my rest Sion is the place of my habitation And againe he protesteth that hee will neuer depart thence that the people is his temple that they are his royall priesthoode Why then is it that the Prophet Esaie saieth Behold him behold him saith our God This is he this is he when our Lorde Iesus should come into the world This is because God reuealeth him selfe vnto vs in greater perfection There remaineth therefore lesse excuse for vs if wee at this day wander and holde not our selues to the pure trueth but that enerie one turne after his dreames to say It seemeth me so beholde what I finde to bee good Knowe we that all this is nothing that wee must returne to that certeintie of trueth which hath bene brought vnto vs by our Lorde Iesus Christ But the worlde is so farre from knowing of this that it seemeth all haue desired to despite and anger GOD that they haue deuised howe to turne their backe vnto him that they haue laboured to reiect and lay aside all subiection that they might haue leaue to remaine in their enormities and vurulie demeanours and that their wickednesse in the meane time might not bee perceiued The Iewes are vnexcusable as wee see howe the Prophetes reproche them that they haue wittinglie abandoned and put away GOD and that they can not excuse them selues as the wretched Painims saying That they haue heard nothing
¶ SERMONS of M. Iohn Caluine vpon the ▪ X. Commandementes of the Lawe geuen of God by Moses otherwise called the Decalogue Gathered word for word presently at his Sermons when he preached on Deuteronomie without adding vnto or diminishing from them any thing afterward Translated out of Frenche into English by I. H. ¶ Imprinted at London for Iohn Harison 1579. ¶ To the Right excellent and Honourable Lorde the Lorde Robert Dudley Earle of Leycester Baron of Denbigh Knight of the most Noble Order of the Garter Maister of the Queenes Maiesties horses and one of her Graces most Honourable priuie Councell Iohn Harmar wisheth all godlie felicitie continuance of health increase of Honour and Graces eternall OCcasioned Right Honourable to consider certeine of M. Caluins Sermons in the Frenche tongue vpon the lawe of God and his hestes and finding them though gathered and set forth by others yet aunswerable to their makers labour to bee godlie learned and profitable I was the bolder to aduenture the deliuerance of them into our mother language and most bolde to present your Honour therewith the beginning of small abilitie such as they bee yet due to your Lordshippe vnto whom I owe all thankfulnesse and humble duetie Your Honours good procurement of her Maiesties gratious fauour whereby I first became a Scholer in Winchester Colledge afterward to bee remoued to the New Colledge of Oxford whereof at this present I am a poore member I could neuer since forget or burie so good a benefite in such great obliuion Some signification therefore of a gratefull minde is herein sought together with the profit of many the simpler sorte which the rather may be atteined to by your Lordshippes honourable name fauourable countenance and protection which being vouchsafed will be sufficientlieable to counteruaile the contrarie endeuours of such euill disposed persons as seeke euen vnder the colour of greatest truth to pull out the eyes of knowledge and to bring a palpable darkenesse vpon the face of the earth a darkenesse to be brought in by the grosse mist of deuout ignoraunce as more perillous so more lamentable than the temporarie darkenesse of Aegypt For that is the pretence which they vse when as they seeke no other thing than to entrap men by diuelish Sophistrie What need the lawe say they We haue the Gospel What neede we written expositors We haue the liuelie voices of Preachers sounding in great plentie euerie where Of which two speaches the former is vaine the latter parciall and both of them are wicked Truth it is that the strength and sting of the lawes dominion to condemnation concerning the faithfull is weakened and cleane plucked out that the fire is extinguished wherewith the mountaine smoked that the stonie tables are softened that the heauie yoke is lightened that grace hath superabounded and an horne of strong saluation is erected and declared through the administration of the spirite What then Shall we therefore welter in sinne and wallow in the lustes thereof because of these things God forbid Nay rather as the lawe schooleth vs to seeke for grace at the bodie of Christ so the gratious Christian is taught to repaire againe to the booke of the lawe to liue therafter in deede now without seruile feare being deliuered from bondage to serue in freedome of an vpright holie and sincere conscience But as the Bee that hath in her honie hath also a sting so the best men indued with the grace of GOD a thing incomparablie better than honie haue notwithstanding certeine remnantes of the staine of Adam as a sting of corruption to their mortall bodies Whereof to put vs in mind that we may plucke out this sting and as it were weed the garden of our consciences who as the purest ground yet bring forth some weedes of imperfection the lawe of God is most behoouefull and necessarie and M. Caluins trauelles thereon most fruitefull and profitable who striketh euer at the originall and roote of sinne and bringeth the commandement to his olde first and true meaning from the corrupt and common vnderstanding For hee groundeth the exposition of the law vpon the nature of the Lawgiuer who because he is a spirit will be serued in spirit and truth And because he searcheth the reines soundeth the depth of the heart will be serued with euerie affection and motion thereof in all holinesse and sinceritie so that no man can safelie feede or flatter himselfe in the smallest of his owne faultes or follics And now what need there is of this knowledge in England all men see and others can better saie than my selfe declare how thinlie scant here and there such excellent vnderstanding groweth Which thing in more wordes to lament were an ouerlong deteining of your Lordship from your greater affaires The Lord of Lordes and God almightie garde you euer and guide you with his holie spirit to the benefite and commoditie of our countrie and to the profite of his Church with increase of honour to his honour alwayes Your humble to commaund ▪ Iohn Harmar The first Sermon of M. Iohn Caluine vppon the Commaundementes of the Lawe Deut. Chap. 4. 44 This is the Lawe whiche Moses set before the children of Israel 45 These are the witnesses and the ordinances and the Lawes whiche Moses declared to the children of Israel after they came out of Aegypt 46 On this side Iordan in the vallie ouer against Beth-peor in the land of Sihon King of the Amorites which dwelt at Heshbon FOrasmuch as the world is hardly kept and reteined in subiection vnder God let vs see how he for his part after he had chosen to himselfe one peculiar people vouchsafeth to rule them not for one time onely but so long and so often vntill the people should bee well accustomed to the yoke whiche order he vseth yet daily in his Church It ought to suffice vs that we had vnderstood of the truth of our God in one simple woord but because we are not so readie to beleeue as were requisite and when we haue begonne we decline and fall away in the end insomuch that we vtterly forget that which was taught vs see I say howe he is not contented to haue declared vnto vs for one day that whiche apperteineth to our saluation but calleth the same to our mindes continually and imprinteth it in our heartes as much as is possible Let vs consider to this purpose how Moses reciteth in this place that he not onely deliuered the Lawe in Horeb but also that after that he had made his circuite in the wildernesse by the space of fortie yeares or there about he hath againe instructed the people yea that of all the time he was with them he neuer ceased to set before them that which God had commaunded him to publish as we haue alreadie aboue touched And the diligence we here see in Moses is not superfluous but to good purpose when he saith that being come almost to Iordan and hauing discomfited Sehon King
wiped out and baptisme is hereof a sure testimonie and witnesse vnto vs For by it haue we bene washed from all the filthes and pollutions which are in vs that we might appeare pure and cleane in the sight of God yea which more is those mortall and deadlie sinnes which are acuiallis committed shall not bee imputed vnto vs because as I haue said that God hath buried our sinne and will not regard it but we must notwithstanding haue respect vnto it and beware diligentlie howe we offende But if anie abuse and deceiue them selues to be persuaded they conceiue no wicked ked desires this shall occasion GOD to call them to their account And why For when men flatter them selues they must needes be condemned And loe why the diuell hath so much ende-uoured to blind the eyes of men in making them beleeue that none of all these thinges are sinne yea we see how the Papists thinke that the grossest faultes that may be are soone wiped out with one signe of the crosse or with one Asperges of holie water They thinke these thinges are nothing and they sport them selues with GOD as with some litle childe But let vs contrariwise remember that when wee shall not onelie slugge in sinne but shal be greatlie inclined to flatter our selues in our vices let vs I say remember to take vnto vs this glasse of the lawe and to behold our selues in that we abuse not nor deceiue our selues A man may haue his face foule and dirtie euerie one shall mockee him and yet hee shall see nothing thereon but when het looketh in a glasse and seeth all his face soyled then hee withdraweth him selfe and goeth and washeth it so haue we need here to do It is true that the whole lawe of GOD is as a glasse to shewe vs our filthinesse that wee might bee confounded and ashamed of our wickednesse but wee must haue to consider of our condition a most cleare and bright glasse If wee reade this onelie Thou shalt not steale Thou shalt not bee a murderer nor adulterer euerie one will make him selfe beleeue that hee is guiltie in nothing but when wee come to this commaundement Thou shalt not couet loe GOD soundeth not onelie the depth of our heart but all our thoughtes and imaginations there is nothing which hee trieth not and examineth and those thinges which we shall account for no faultes shal be condenmed before GOD and he shall be Iudge of them if wee on our part will not iudge them Nowe in the meane time we are to magnifie the mercie of our God that when we are so manie wayes culpable hee yet receiueth vs as iust and righteous Let vs compare together the iustice wee obteine by the meanes of faith and the malediction which is on vs wherein wee are plunged Are wee culpable before GOD of one offence of three of anie number Nay rather are wee not plunged into such bottomlesse gulfes that when wee shall beginne to make our account we shal be ouerwhelmed and confounded with the multitude of our offences An hundred millians of faultes are the hundreth part of them which wee haue committed in the sight of GOD wee are guiltie in so manie that there is neither end nor measure in our sinnes Yet for all this GOD receiueth vs so to mercie that we are accounted iust before him as if there were in vs all integritie and perfection and that wee wanted nothing of fulfilling the whole lawe Therefore when God bestoweth on vs this gift of faith whereby wee apprehend and take holde of the grace and mercie which hath bene purchased vs by the death and passion of our Lorde Iesus Christ that wee will nowe doe him this honour to say Lorde it is in thy meere goodnesse and free mercie that our saluation consisteth when GOD I say pardoneth vs such an infinite number of sinnes and offences and clotheth vs with his owne iustice see we not howe farre wee are bounde vnto him for this inestimable goodnesse So then when the lawe of God shall haue vtterlie confounded vs seeing not onelie our concupiscences exceede all number but that we are buried in them as vnder great and huge mountaines if GOD would seuerelie deale with vs for them let vs knowe that God will not leaue vs in despaire but as soone as we are beaten to the ground he helpeth vs vp againe when he seeth our weakenesse hee reacheth vs out his hande and calleth vs vnto him and willeth vs to bee of good comfort when he for his mercies sake will impute none of our sinnes vnto vs Loe in what sort the faithfull continue in glorifying of God although they be in them selues condemned And at this end wee must alwayes beginne to bee veterlie confounded in our selues that our Lorde may deliuer vs from the deepest dongeon of death seeing that our onelie saluation lieth and consisteth in his meere mercie and grace Nowe withall let vs walke in all heedefulnesse let vs diligentlie looke vnto our selues knowing that when wee shall haue employed great paines to serue GOD when wee shall haue shunned all occasions which might leade vs vnto euill when wee shall haue subdued our lustes and affections when wee shall haue further endeuoured to represse wicked thoughtes wee are yet to condemne our selues and to stand in greate feare of the anger and displeasure of god For although through the vertue and power of his grace sinne reigneth not in vs yet doeth it alwayes dwell in vs and staineth vs still with some blot of filthinesse and vncleannesse Let vs therefore bewayle our selues hereof and lament in suche sorte that wee bee hereby incited and pricked forwarde to doe our duetie We see in what sort Saint Paule speaketh after that he had profited so farre and was come euen to an angelicall holinesse O wretched man that I am who shall deliuer me from this bodie of death And why is it so that he desireth death in him selfe For no other reason but because he sawe sinne abiding in his bodie Now moreouer wee must knowe that wee ought not although euerie day wee see a millian of faultes in vs to bee discouraged Loe why Saint Paule exhorting the faithfull to flee from vices saieth not Let not sin dwell in you but he saith Let not sinne reigne in you I grant it were to be desired that sinne dwelt not at all in vs but although we be not altogether rid thereof yet must wee not bee to much dismaide But when he saith that sinne dwelleth in vs let vs knowe that this â—s first to warne vs of our miserable condition and againe to admonish vs that wee must bee exercised continuallie in combat and fight with sinne to the end wee should more feruenthe desire the aide and help of our God praying him to fortifie and strengthen vs by his power and by the grace of his holy spirite whiche he hath giuen vs in the name of our Lorde Iesus Christ Now let vs cast our selues downe
the lawe to haue it well knowne and vnderstoode let vs make our request that it will please him by the vertue and power of his holie spirite to write it at this day in vs that wee may holde it within vs and that howe soeuer the diuell labour herein hee may neuer wipe it out of our remembraunce Nowe withall Moses concludeth that the lawe was deliuered vnto him to conserue and to keepe it and to bee also the minister and dispenser of it to the people that he might bee acknowledged of them for a Prophet for otherwise he could not haue executed his office he could not haue edified the Church of GOD except men had knowne that this charge was committed vnto him As at this time if wee were not persuaded that GOD would that his Gospell should be preached by the mouth of men that there should be pastours in the Church to carrie abrode his word which of vs would daine or vouchsafe to heare a minister I am not nor ante creature beside of such dignitie as that I might persuade the worlde to receiue what I say But when I speake here in the name of God that men hearken to his doctrine to rule and order them selues thereto and to doe him homage beholde this is of more force than all the lawes than all the statutes than all the edictes of Kings and Emperours Hath a mortall man done this No. But when we knowe that God would that this policie and rule of order should be in his Church and that men should inuiolablie obserue it that is that there be Pastours which may beare his word abrode which may be expounders of it which may be as his messengers to announce and declare the remission of sinnes in the name of our Lord Iesus Christ which may reprehend which may reproue which may comfort and exhort when I say we vnderstand that God would such a regiment should be in his Church then are we ashamed to resist and withstand him which hath formed and created vs Loe why Moses in this place saith that God deliuered him the lawe It is true that God deliuered it to all the people in generall as we haue said Why then is Moses now the onelie possessor of it It seemeth that God would depriue the whole world of it and that Moses onely were priuileged therein as if the lawe were written for him and all other as it were excluded and shut out from it But this is nothing so And yet albeit the lawe was giuen for the whole people Moses is appointed the garder and protectour of it And this which God hath pronounced of him we must extend further as we see the Prophetes were appointed in the selfe same charge namely that they were as stewardes and dispensers of the treasure of saluation of this couenaunt of God and that this office was giuen vnto them alwayes to declare the will of GOD and to preach it vnto vs in his name And this is the generall rule which Saint Paule hath deliuered That men ought to esteeme vs as the ministers of God and dispensers of the secretes which hee hath sent the world Now when Saint Paule saith That we are disposers of the secretes of GOD he sheweth hereby that it is not ynough that we haue the holie Scripture that euerie one reade it in his house but it is further required that it be preached vnto vs that we reteine among vs this order to be taught by the mouth of men that there be pastours and teachers whose ministerie God vseth to the end that when we shall heare them we may profite more and more in the doctrine of saluation And this is the cause why Saint Paule in an other place saith That the Church is the piller of truth and as it were the safegard and towre thereof The Papists alledge this verie foolishly to yeeld vnto themselues a licentious libertie of making new articles of faith and of establishing lawes after their owne fansie for Saint Paule hath vnderstood the cleane contrarie He saith therfore That the Church is the piller and sure prop of the truth of God because that when GOD published his trueth vnto men by the lawe by the Prophetes and the Apostles hee would that this ministerie shoulde indure and bee perpetuall that is that there shoulde bee some deputed and appointed to this office and charge to expounde his worde to edifie the Churche in this sort Let vs therefore knowe that it is by meanes of the Churche that the trueth remaineth in his perfect and entire estate For when GOD raiseth vp men which are indued with his spirite to confirme vs in the faith to enlighten vs and to shewe vs the right way Loe how the truth of God remaineth vnto the worlde how it is not extinguished howe it perisheth not Let vs then note that Moses meant not here to make himselfe the onelie possessour of the lawe to exclude the people from it and to shut them out of doores but hee speaketh as thus vnto them Welbeloued it is verie true that the lawe is common vnto vs all wee are all the children of God I challenge nothing vnto my selfe aboue you yet for all this if I will discharge my dutie in the office wherein God hath appointed mee I must be a faithfull expositor of the lawe to you I must be the keeper of it that you tread it not vnder foote I must put you in mind of it euerie day that you neuer forget it Seeing then it is so let all them which are here appointed ministers of the worde of God take heede they be prest and readie to serue and minister vnto the ignorant and let all consider that it is not ynough to read the holie Scripture but we must be diligent to profite therein and to come with all humilitie to heare them which are ordeined ministers of the worde to deliuer vnto vs the meaning and vnderstanding thereof Thus ye see whereto this text is to be referred Nowe let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them better than we haue done and to lead vs to such a repentance that we desire onely to serue and please him without seeking after anie thing of our owne And because we are so giuen to the things of this world pray we him the sooner to drawe vs hence and in the meane while to giue vs his grace to order our life to his will and to conforme it to his iustice And for the doing hereof pray we him that his word may beare such rule ouer vs that we be gouerned by it and conforme our whole life thereto vntill that being despoiled of all our carnall affections wee be clothed with his heauenlie glorie when we shall haue neede neither of scripture nor of preaching That it will please him to graunt this grace not onelie to vs but vnto all people and nations of the earth
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 vs and if withall it should please God seuerelie to require of vs 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 vs and not onelie pardoneth vs our faultes but he writeth also his will in our heartes Moreouer albeit wee serue him but by halfes yet hee pardoneth vs 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 vs that we should not feare to come vnto him And this is the cause why the Apostle in the epistle to the Hebrewes saith 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 vs 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 vs with them which in olde time haue 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 vnto vs 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 vnto him This difference therefore is worthie to bee noted that in comparison of the lawe the Gospell may seeme sweete and amiable vnto vs But for all this wee must returne to this generall principle namelie that it is much better that the worde of GOD bee preached vnto vs by the mouth of men than if GOD him selfe should thunder from heauen And why For heare wee onely 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 vnto vs and when he should shewe vs 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 vs 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 vnto 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 to be seene of him face to face euen plainelie as of his friend that he appeared not vnto 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 vnto god But what euer bee said hereof yet God manifested him selfe vnto him in portion and measure For if he had shewed him his infinite being Moses must haue 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 vnto vs that as in beholding a man in the backe wee haue 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 vs learne to content our selues when GOD vseth this order towardes vs namelie that his woord bee preached vnto vs by men and let vs so receiue it at their mouth as if wee sawe his maiestie face to face For it is profitable for vs to haue 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 vnto vs 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 vnto it or no in publishing his lawe he shewed himselfe And we haue here the testimonie of the people which say It is the Lorde he hath made vs this day to feele his glorie and greatnesse wee haue seene that it is he which speaketh he hath interposed none to be his spokesman vnto vs but wee haue hearde his voice with our eares This then hath bene done for once Withall let vs 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 onely 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 haue 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 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 haue this maiestie before our eyes As at this time if wee will bee true disciples of GOD when wee come vnto the sermon
ministerie and labour of men as a meane to do this Now let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faults praying him that he will make vs 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 vs from all our maladies and corruptions is this that wee heare his holy doctrine pray wee that it will please him to open vs 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 vs say humblie from our heart Almightie God and heauenlie father c. The. 15. Sermon Deut. Chap. 5. 28 Then the Lorde heard the voyce of your woordes when ye spake vnto me And the Lorde said vnto mee I haue heard the voyce of the woordes of this people which they haue spoken vnto thee they haue well said all that they haue 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 vnto 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 vnto 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 vnto himselfe It is true that for the right of his rule and authoritie he hath ouer vs we ought to be vnder his subiection and to yeelde him obedience and he might force vs herevnto but hee chooseth rather to handle vs in all fatherlie loue and gentlenesse Loe then why hee sheweth that he is agreed with the request of the people And so let vs diligently note that GOD considereth of that which is so good and profitable for vs 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 vnto vs 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 giue vnto 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 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 haue rightly iudged As if he did say Follow this order for ye shall see what a plesure and good turn I do you Ye haue requested of me a man which should speake vnto you in my name I am contented you haue him This therfor ought the rather to persuade you to receiue the doctrin which shal be preached vnto you in my name for asmuch as I haue graunted this at your owne choice desire And yet think you not that I would haue 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 haue sent him heare ye with all reuerence that which he shall tell you for your profite cōmoditie And so let vs note that when the word of God shal be preached vnto vs 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 vs And this ought the rather to stay vs from being moued with any foolish affection desire to change as seemeth vs what we vnaduisedly shall mislike as alwayes wayes nouelties delite please vs 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 shal be preached vnto vs by men And why Because not onely the will of God is such but he hath also declared that the thing is good behouefull for vs 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 giue them the will to do them that he will breede in their heart such a desire Now by these wordes he giueth vs 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 haue spoken they shewe full well howe at randon and vnaduisedly their promises haue 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 giue 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 vnto him And this is in thee O Lord to doe askest thou who will giue them an heart and will Who hath power to doe this For man of himselfe will neuer be inclined vnto that which is good but he must be from elsewhere driuen
his inheritaunce Let vs 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 vnto this people that euen in this life they shall perceiue it and haue thereof some tast waiting to haue 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 That when we shal feare God we haue the promises of the present life and of the life to come For God wil in this life giue vs some feeling of his goodnes to the end we might therby be led vnto 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 satisâ—ied with them when we shal be come into his kingdome where we shall enioy them in all fulnesse and plentie Now let vs cast our selues downe before the face of our good God with acknowledgement of our faults praying him to make vs feele them better than we haue 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 vs of attempting to do that which we thinke good that nothing may hinder vs to followe the pure and simple worde of our GOD knowing that this is the true and perfect rule to order vs 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 vnto that heauenlie rest wherevnto he calleth vs and in the meane time pray we him to reach vs out his hand to stay vs when we shall seeke vnto him and call on him in all our needes and necessities That it will please him to graunt this grace not onely to vs but vnto all people and nations of the earth c. The. 16. Sermon Deut. Chap. 6. 1 These are the commaundementes ordinaunces and lawes which the Lord your God hath commaunded me to teach you that ye might do them in the lande whither ye goe to possesse it 2 That thou mightest feare the Lorde thy God by keeping all the dayes of thy life thou thy sonne and thy sonnes sonne all his ordinaunces and commaundementes which I commaund thee that thy dayes may be prolonged WE haue often heretofore sene how Moses did put the people in minde of the things conteined in the law euen yesterday we sawe how to the same purpose he made mention of them yet againe in this place he doth the like Howbeit this is no needlesse or vnprofitable repetition seing that men haue so soone forgot the things they learne in the schoole of God except the memorie of them for their better remembrance be often refreshed And we see there needeth nothing to turne vs aside from our duetie herein for we are so much inclined vnto vanitie that there is nothing more harder than to reteine vs vnder the obedience of god As soone as we haue conceiued a fantasie it carieth vs away headlong and we remember no more what God had said vnto vs Moreouer because he seeketh no other thing than to winne vs vnto himself he must roote out of vs those false opinions wherewith wee are alreadie forepossessed For it is with vs as with a ground which hath lien fallowe a long time whereon a man must bestowe exceeding great labour before he can applie it to some profitable vse And that is the cause why Moses saith againe That these are the commaundements and ordinaunces and lawes which the Lord hath committed vnto him that hee deliuer them vnto the people and that they bee obserued Now by these woordes he signifieth that God will reteine the people in his obedience when hee semeth to say What meane ye ye wretched ones to wander Loe I deliuer vnto you my lawe when you shall holde your selues in this doctrine you can not erre this is the way of saluation therefore keepe your selues in it Nowe for all this men are still wandering they are borne away headlong hither thither and God continueth to raine them with the bridle as when an headstrong horse is hardlie ruled the rider restraineth him backe with bitte and bridle not for one time onely but so long as he continueth wild and vntamed Yee see then how God vseth the same order with his people And hereby he sheweth that the minde of man is full of rebellion or full of lightnesse and rashnesse and that he can not wholie rest him selfe on the woord of God wherein notwithstanding our whole saluation and happinesse consisteth Seeing then it is so let vs note that vnder the person of the people of Israel we are here warned that when God hath set before vs his worde wee must not thinke on it for one day onely but that we ought to exercise our selues therein all the time of our life And when wee heare this Beholde the statutes Beholde the ordinaunces Beholde the commaundementes which I propose vnto you we must remember that it is not for vs to establish lawes and rules to gouerne our life by but that this authoritie apperteineth onely vnto god Moreouer he hath also admonished vs that he hath shewed vs the right way Let vs therefore followe it and walke therein let vs not make further inquirie what wee ought to doe for there remaineth no doubting when our Lord hath once spoken wee must no longer alledge I know not whether this bee good I knowe not whether somewhat else bee to bee added Content wee our selues with that which God hath shewed vs for he shall alwayes bee a good maister to teach vs if so bee wee bee not peruerse and euill scholers to learne vnder him And for this cause here is againe mention made of commaundementes statutes and ordinaunces that we might not thinke that God woulde instruct vs by halfes There is then in his lawe comprised a full perfection of all wisedome so that there resteth nothing but that wee yeald obedience therevnto that wee bee not so curious as to desire more than God sheweth vs that we haue no foolish deuotions which leade vs wandering hither and thither knowing that God hath not enuied them which were vnder his charge the knowledge of any thing behouefull for them but hath taught them all that which was profitable and necessarie for them Let vs therfore gouerne our selues according vnto his will let vs applie all our senses thereto let his lawe suffice and content vs albeit the whole world scorne and