cease from our earthlie affaires and all worldlie businesse to attend the better on the meditation of the works of God that wee may bee exercised to knowe the benefites he bestoweth on vs and aboue all that wee may bestow all our paines in acknowledging his gratious fauour whiche he offereth dailie in his Gospell to bee confirmed and established more and more therein when we shall haue emploied the Sunday to praise and magnifie the name of God and to meditate on his workes let vs shewe all the rest of the weeke how we haue profited herein Now let vs cast our selues downe before the face of our good God with acknowledging of our faults praying that it will please him to make vs feele them better than wee haue done And because wee can not in any respect serue him vntill this wickednesse and peruersnesse which is in vs be abolished and because he hath shewen that we shall not cease to make warre against his iustice as long as we shall lose the bridle to our wicked thoughtes and concupiscences pray we that it will please this good God by the power of his holy spirite to geue vs this grace to bee fullie conformed vnto him which is dead and risen for vs to the end he might mortifie and quicken vs that wee may beare the markes of our Lord Iesus euen in renouncing our selues and ordering our whole life so to his will that wee desire nothing but to bee conformed to his iustice to the end his lawe may bee accomplished in vs as it is spirituall and that wee bee reformed both in flesh and in spirite to liue vnder his obedience And forasmuch as wee so ofte returne vnto our selues pray wee that it will please this good God to beare with vs in our infirmities till his rest bee truelie accomplished in vs and that he hath gathered vs into his heauenlie kingdome That it will please him to graunt this grace not onelie vnto vs but to all people and nations of the earth c. The. 6. Sermon Deut. Chap. 5. 13 Sixe dayes thou shalt labour and shalt doe all thy woorke 14 But the seuenth day is the Sabbaoth of the Lord thy God thou shalt not doe any woorke therein thou nor thy sonne not thy daughter nor thy man seruant nor thy maide nor thine oxe nor thine asse neither any of thy cattell nor the straunger that is within thy gates that thy man seruant and thy maide may rest as well as thou 15 Remember that thou wast a seruant in the land of Aegypt and that the Lorde thy God brought thee out thence with a mightie hand and a stretched out arme therefore the Lorde thy God commaunded thee to obserue the Sabbaoth day WE handled yesterday in what sorte and to what end the commaundement of obseruing the Sabboth day was giuen to the Iewes It was said in generall that this was a figure of the spirituall rest which the faithfull ought to keepe the better to serue and woorshippe god And seeing our Lord hath brought vs the full accomplishment of this it hath bene said that we must no longer rest and stay our selues on this shadowe of the Lawe but be content that our old man be crucified by the vertue of the death and passion of our Lord Iesus Christ to the end wee may bee renewed in our mindes wholie to serue our god Withall wee noted that wee stand in neede of some order and policie amongest vs and therefore it behoued that some certeine day should bee appointed to assemble vs together to bee confirmed in the doctrine of God and to make our profite therein euerie day euen all the time of our life that wee bee also exercised to call vppon his name to make confession of our faith and that the rest of this day bee spent in considering the benefites wee receiue at all times at the hand of God to the end he bee the more glorified in them And now haue we to note this whiche followeth in the text of Moses Sixe dayes thou shalt labour saith the lord This ought not to bee vnderstood as if God commaunded vs hereby preciselie to labour Howbeit it is true that we are borne to this and wee knowe that God meaneth not wee should bee idle as long as wee liue in this world For he hath giuen men hands and feete force and strength to this purpose Yea before sinne entered it is saide that Adam was placed in the garden of Eden to dresse it and keepe it Albeit the labour and trauell which men are now enioyned is a chastisement for sinne For it is thus denounced them In the sweate of thy face thou shalt eate thy breade This is a curse and malediction laide on mankind For we are not worthie to enioy the condition whiche was giuen to our father Adam that he might liue at pleasure without troubling or tormenting him selfe But yet before that sinne entred into the world and that wee were in this sort condemned of God to this painfull weariesome trauell it was requisite that men should exercise themselues with some labour And why Because this is contrarie to our nature that we shoulde be as logges and blockes vnprofitable So then it is verie certeine that wee ought to applie our selues to some labour all the time of our life But yet here in this place it is not simplie commaunded that we trauell sixe dayes For indeede there were other solemnities vnder the Lawe besides the rest of the Sabboth There were feastes which might happen in the middest of the weeke but because the number of them was small beeing onely foure dayes in the yeare there is no mention made of them but onely of the Sabbaoth Therefore when it is said Thou shalt labour sixe dayes our Lord woulde hereby signifie vnto vs that we ought not to complaine of yelding vnto him one certeine day when he leaueth vnto vs sixe for one As if he did say Shall the cost and charge be great vnto you to choose one day which may be wholy geuen to my seruice that you doe no other thing in it but reade and exercise your selues in my lawe or heare my doctrine whiche shal be preached vnto you a day to come to the Temple to the end you may be there confirmed by the sacrifices which are there made a day to call vppon my name to declare and protest that you are of the number and companie of my people Ought this to bee grieuous and burthensome vnto you seing you haue sixe dayes free to traffike and to doe your businesse in When I vse such gentlenesse towardes you that I demand but one day of seuen is not this an ouer great vnthankfulnesse on your part if you complaine of this time as beeing euill employed and if you bee such couetous niggardlie wretches as not to spare mee one seuenth part of the time I haue giuen you your whole life Whensoeuer the Sunne shineth vpon you you ought to acknowledge my goodnesse
But on the other dayes because we are occupied ouermuch about our worldlie affaires we are not so geuen to God as in that day which is altogether dedicated vnto this The Sunday the refore ought to serue vs for atowre to make vs mount on high to view the workes of God from a farre when we are neither hindered nor occupied with anything but that we may applie all our senses and our whole vnderstanding to reknowledge the gratious giftes and benefites which he hath bestowed on vs And when we shall well haue practised this on the Sunday namely shall haue deepely considered of the workes of God it is certeine that all the rest of our time we shall be geuen herevnto and that this meditation shall so fashion and polish vs that the Monday and all the rest of the weeke we shall be ledde to thanke our GOD when so before hand we shall haue premeditated on his workes to make our profite therein But when the Sunday is spent not onely in games and pastimes full of vanitie but in thinges which are altogether contrarie vnto God that men thinke they haue not celebrated the Sunday except God therein be by many and sundrie wayes offended When men I say vnhallowe in such sort this holie daie which God hath instituted to leade vs vnto himselfe is it any meruell if wee become brutishe and beastlie in our doinges all the rest of the weeke What is to bee done then Let vs all knowe that this is not sufficient that we come to the Sermon on the Sunday to receiue some good doctrine and to call vppon the name of GOD but wee must digest those thinges we heare and receiue and applie all our senses to the better vnderstanding of those benefites which God bestoweth on vs and that by this meane we bee so formed and fashioned to this thing that the Monday and all the rest of the weeke beside cost vs nothing to aspire and to come to our God and that we neede but to call to minde that whiche we shall haue learned before at good leasure when our mindes be as it were vnwrapped from all those thinges which hinder vs to recount the workes of god And this we haue to note touching the order wee are to obserue at this day which is not in keeping the ceremonie so streightlie as it was obserued vnder the lawe We haue no longer this figure But this rest day is to assemble vs together to the end that according to our infirmitie we bee better exercised to applie our selues to the seruice of God and to haue this day wholie consecrated vnto him to the ende we be drawen altogether from the world and that this may serue vs the better for the rest of our time as we haue saide And withall we must note that this is not enough that euerie one in particular and alone thinke on God and call to minde his woorkes on the Sunday but we must meete together one certeine day to make publike confession of our faith It is true that this ought to bee done euerie day as we haue said but because of the rawnesse and slouth of men it is behouefull to haue one speciall day which may wholie be dedicated and appointed to this vse I confesse well that we are not bound to the seuenth day as indeed we obserue not the day which was commandes the Iewes for this was the Saturday but to shew the libertie of Christians the day hath bene chaunged to the Sunday forasmuch as Iesus Christ in his resurrection hath deliuered vs from the bondage of the lawe hath cancelled the bond therof This was the cause why this chaunge hath bene made in the day But yet wee ought to obserue this order of policie to haue some day in the weeke be it one or be it two for this is left in the choice and libertie of Christians But that the whole people may bee assembled it is conuenient that one certeine day bee ordeined to receiue the Sacramentes together in common to haue the inuocation of the name of God and to shew an vnitie and concord in faith and religion It sufficeth not then that euerie one withdrawe himselfe into his owne house either to reade the holy scripture or to pray vnto God but it behoueth wee come into the companie of the faithfull and there declare the concorde and agreement we haue with the whole bodie of the Church and celebrate in such wise this order as the Lorde hath commaunded But what We may see here the vnhallowing of the seruice of god For as I haue alreadie touched are there not many which will shewe them selues herein despitefull vnto God and that will be exempted from the common lawe and order True it is that they will happilie come fiue or sixe times in the yeare to the sermon But what to doe Euen to make a mockerie of God and of all his doctrine These are indeed in the number of those hogges which came to defile the temple of God and deserued rather to bee in stables and better it were they held them selues in their stinking dennes to speake briefly it were better that such knaues were altogegether cut off from the Church of God than to shewe them selues in the companie of the faithfull But yet how many times come they among them The bell shall ring long enough before a man may espie them in any place So then wee ought with more diligence to take heede to our selues and quicken vp our selues to make such a confession of our faith that God may bee honored with one common accord among vs Moreouer wee must abolish all superstitions For wee see how among Papists men thinke to serue God by slouth and idlenes This is not the manner after which we ought to celebrate the Sabbaoth day but to applie it to his right and lawefull vse wee must knowe as we haue aboue said that our Lord requireth nothing else but that this day bee employed to heare his word to make our prayers in common to make confession of our faith and to vse the Sacramentes See wherevnto wee are called And yet wee see howe all hath bene corrupted brought to vtter confusion in Poperie for as they inuented dayes to honour their hee and shee Santes and haue forged to them selues idols so haue they thought they ought to serue them in all idlenesse Now seeing the world is so corrupted we ought so much the better to note this declaration of the Sabbaoth day as is here touched by Moses And withall let vs knowe to what end our Lord hath commaunded the auncient people to haue one day in the weeke to rest themselues And at this day vnderstanding how this outward ceremonie is abolished by the comming of Christ let vs geue our selues to the spirituall rest that is to dedicate our selues wholie vnto God renouncing our owne desires and affections and further let vs reteine the exteriour policie as farre as it apperteineth vnto vs namelie to
of the Amorites and Og the King of Bashan his neighbour that he yet putteth them in minde of the statutes and ordinaunces of God to the end the people should rest on them and put them in practise and that if heretofore they haue not bene sufficientlie instructed they should at the lest then knowe the truth of the Lorde wherein they should wholie abide Thus yee see what Moses ment by this place and here he purposely placeth together these wordes the Lawe the Witnesses the Statutes the Ordinaunces to the end he might more fullie expresse declare as we haue before shewed that God hath not instructed his people by halfes or deliuered vnto them some obscure or short and vnperfect doctrine but that he hath comprised in the Lawe whatsoeuer was good and profitable so that if in it the people would stay them selues they should not neede to be busied in seeking for any thing beside as being fullie and wholie guided and directed by it Let vs marke this for in this sense the Lawe is a doctrine as indeed the worde whereby it is called is hence taken and deriued It foloweth The witnesses which unporteth as much as if God should declare that he maketh some contract or bargaine with men that he setteth downe articles to this end that he neither omitteth or forgetteth any thing whiche should serue to knit vp this mutuall agreement and aliance when it pleaseth him to choose and adopt vs for his people and for his Church to bring vs to himselfe For to speake in fewe woordes all that whiche concerneth this spirituall couenaunt betweene him and vs is comprehended vnder this word Witnesses because these are as the articles and pointes of the couenaunt as when bondes are geuen when men contract and bargaine together all is put in which may serue for the one and the other partie Wee see then how God hath protested that the Lawe conteineth a sufficient doctrine if so be men would keepe them selues vnder it to the declaration whereof the two other woordes followe the Statutes the Ordinaunces Nowe when God bestoweth such paine to teach and instruct vs and declareth that he hath omitted nothing whiche might perteine herevnto who will not meruell that our mindes for all this are so fleeing and wandering that we alwayes desire I knowe not what something better than that whiche wee finde in the woorde of God This diuelish curiositie both from all times reigned in the world and at this day a man may see that whatsoeuer one doeth he can not represse and stay this wicked and cursed desire but that men will bee alwayes wiser than God would haue them to bee And why We can not denie when his woord is preached but that he hath declared all thinges which were good and for our profite but yet we for all this time are verie ticklish we flote in out fantasies and we will alwayes haue one thing or other more than that which God hath shewed vs Seeing then that such a vice bewrayeth it selfe in vs it doth stand vs in hand to beare in mind the warning which is here conteined namely that if we will suffer God to be our maister we shall finde in his schoole all perfection of wisedome For his lawe is sufficient of it selfe to make vs wise againe It conteineth as we haue saide the articles whiche serue to ioyne vs to our God in whome all our glorie and felicitie consisteth Moreouer it sheweth vs the rule of well doing in such sort that we neede not searche further to vnderstand what God liketh and alloweth for we haue both his statues ordinaunces So then we may know and be throughlie persuaded that our life shal be acceptable vnto God if we passe not the boundes whiche he hath set and assigned vs but if wee adde any thing of our owne whatsoeuer it bee let vs not thinke that God approueth it as right and good for he hath forgotten nothing of that whiche belongeth to our profite and necessitie These two pointes are well worth the noting for they serue to make vs to haue in greater price and reuerence the doctrine whiche is euerie day proposed vnto vs in the name of god For when wee see that in it is perfect wisedome ought not we is applie all our senses to it and to hold our selues thereto When we see that God ceaseth not but continueth daily to teach vs ought not we for our part to be diligent and attentiue to the end we might profite vnder him And if at the first we be not so geuen vnto it as were requisite we should be all the time of our life ought wee not to traine our selues to knowe alwayes better and better the will of God euen vntill we bee wholie ridde of all ignoraunce which shal be when we are taken foorth of this world and not before Nowe it is certeine that whiche Moses hath done ought at this day to serue vs for a rule and example for it is not done at randon and beside good purpose Againe God appointed him as a spectacle and mirrour to all Prophetes and to all those which haue the charge of teaching in his church Let vs then vnderstand that God will not that we receiue his truth for one day onely as if one lesson were inough for vs but that wee shoulde repeate againe that which before we vnderstood to the end it might tarrie by vs and take such deepe roote in vs that we might haue no excuse nor make any allegation to say O I haue not bene yet throughly instructed God then on his part is alwayes readie to teach vs to the end we might not erre except we our selues woulde wittingly decline and of wilfull malice And here is expresse mention made of the temple of Peor to shewe that although the people had in that place an obiect or sight to turne them to superstition yet they had also a remedie in that God daily stirred them vp by his worde to the end they shoulde not meddle with the idolatries of the Painims True it is that it was an hard and greeuous chastisement that the people of God were feigne to haue euer before their eyes the temple of an idol it was all one as if God to spite and anger them shoulde say I did call you to possesse a land which shoulde be dedicated to my seruice where you shoulde haue seene nothing which might in any point haue offended you for my sanctuarie shoulde haue bene set vp in the middest of you I woulde haue bene purely worshipped according to my lawe the lande should not haue bene vnhalowed defiled with her old superstitions all idolatrie should haue bene so raced out that a man should heare nothing but my praises sounded but now ye see ye are here in the corner of the countrie where you see a temple of idols where you see many villanous abhominations This is then as a vengeance which you feele for your sinnes for as much as
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
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 haue 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 haue redeemed you out of the land of Egypt let vs remember from whence our Lord hath deliuered vs when it pleased him to receiue vs into his fannlie into his church For we are the children of Adam by nature cursed and inheritors of death we haue nothing in vs 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 haue 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 vs 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 vs 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 vnto him And withall let vs note that if it be said That Egypt was a house of bondage what thraldome and seruitude is this when Sathan holdeth vs in his bondes and vnder his tyrannie in such sort that wee haue 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 saâ—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 vnto the Lord as Saint Paule speaketh in the. 14. Chapter of his Epistle to the Romanes and the sixte of the first to the Corinthians 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 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 vpon the crosse to redeeme vs let vs knowe that at this day by the meane of the Gospell he maketh vs partakers of this benefite for he hath gathered vs 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 vnto 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 vs note that forasmuch as the Gospell is preached vnto vs we haue herein a sure testimonie that the sonne of God will make the redemption which he hath once accomplished auailable vnto vs and that he will haue vs to reioyce in such a benefite Let vs learne then that our vnthankfulnesse shal be so much the more vilainous if wee employ not all our paines to serue that God which hath by such benefites bounde vs vnto 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 haue 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 haue no doctrine to reduce men vnto 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 vs seeing God hath drawen vs to himselfe is not this a most streight obligation to make vs knit our selues wholie vnto him to make vs hold the obedience of the doctrine proposed vnto vs in his name Let vs therefore learne so to cleaue vnto 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 vs for his people so wholie possesse vs that his honour be not taken from him to be bestowed on creatures knowe we that he watcheth ouer vs to the end wee shoulde acknowledge that it is he onely whom wee must call vpon and of whom we must looke for all helpe and succour And for that he will receiue vs and keepe vs in house let vs walke as in his presence so that wee worshippe him as our onely God not onely by way of ceremonies and outward protestation but sincerely and in heart as wee knowe that his seruice is spirituall Briefly let vs 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 vs cast our selues downe before the face of our good God with acknowledging of our faults beseeching him that he will make vs feele them better than we haue done that we may be led to a true and earnest repentaunce that he will mortifie vs 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 vnder the infirmittes of our flesh pray we him that he will beare with vs vntill he hath clothed vs with his righteousnesse And so let vs say humbly from our heart Almightie God and heauenlie father The. 3. Sermon Deut. Chap. 5. 8 Thou shalt make thee no grauen image or any likenes of that that is in heauen aboue or whiche is in the earth beneath or that is in the waters vnder the earth 9 Thou shalt neither bow thy selfe vnto them nor serue them for I thy Lord thy God am a
degree of all euill when wee openlie despite God as if wee would arme our selues against him and strike him with some deadlie wounde Nowe if after this one thinke not of this punishment which hangeth ouer and is readie to fall vppon them which so haue falsified the name of God or haue dishonored him must we not needes say that this proceedeth of some beastlie dronkennesse and that men are altogether without sense and vnderstanding and that Sathan hath altogether blinded them Alas yes yet notwithstanding this thing is so common as nothing more If some maister should say in his house I will bee obeyed in all thinges but loe one thing whiche I desire aboue all to bee done and I will not suffer any one to faile herein but I will put him out of my seruice or I will correct and chastise him as he deserueth If some maister I say should geue such a charge of some one thing although in the rest a seruant would not bee ouer diligent yet in this would he haue some feare Now behold God curseth them whiche transgresse and offend against his lawe in any article Cursed be he which honoreth not his father mother Cursed be he which stealeth Cursed be he which committeth adulterie Cursed be he which obserueth not all the thinges which are conteined in the lawe But here by some specialtie hee manaceth a generall threate on them whiche shall abuse the name of god By this hee declareth that although he will that wee obserue his lawe in all pointes and that our life bee ordered thereby notwithstanding he reserueth this article to this place as if he would his name should haue an especiall priuiledge Nowe if for all that this threatning slip out of our minde and that wee consider not of it and that it staieth vs not but we ventur still ouer boldly to sport our selues so with God and his maiestie must it not needes bee saide as I haue alreadie touched that the diuell hath carried vs away headlong beereaued vs of all sense and reason Yet if this threatning awake vs not at this day wee shall in the end knowe that God hath not published his warnings in vaine Let vs therefore learne to bee touched to the quicke when God so preciselie setteth himselfe against vs and protesteth that he will bee aduersarie partie to them whiche haue abused his name For let vs consider what it shall cost vs if wee absteine not from rash and superfluous othes and aboue all from blasphemous periuries Now the greatest excuse they haue which would diminish their faultes is this that they can not choose but sweare because they haue bene so accustomed therevnto O seelie and miserable excuse And yet see how if euerie one woulde bee his owne iudge and speake the truth it is certeine he might verie soone forget his othes For when question is of taking the name of God if one would well consider of the thing and take good heed thereof he would not take it without great reuerence And when one shoulde come to sweare in iudgement he shoulde haue there as present the maiestie of God he should behold him as iudge when he calleth him to witnesse This might verie well be done But what Our tongue is so lauish that we vtterlie despise and sette at naught the name of God as I haue alreadie said howe euer a man crie and call on vs for the contrarie and hammer vs neuer so much with warnings For in verie deede the warninges and admonitions which for this abuse are made in holie scripture are as great strokes of maules hammers where with God striketh vs and yet we continue still the same we were and the name of God hath no greater honor and maiestie among vs than it had before when we were in ignorance wanted the admonitions conteined in the word of god Howbeit they which haue any vnderstanding feeling of his name ought well to weigh and consider that which is here said And withall as I haue declared when we haue bene warned of this whereof we haue before considered namelie that he which speaketh is the euerliuing and our Creatour that it is he whiche hath redeemed vs and declared him selfe more than a father and sauiour towards vs if this remaine well imprinted in our memorie it is certeine wee shall easily forgette all othes But if wee followe on still our wickednesse herein that whiche is said to the Prophete Zacharie shal be fulfilled vppon vs that is to witte this They shall feele him whom they haue pearced that is to say him whom they haue wounded For though men flatter one another make their othes but a laughing game thinke that this shall easily be pardoned them God ceaseth not to be wounded he will in the end shew that he ought not so to haue bene set on warred against Moreouer we haue to note that God would in this place by one speciall kind of abuse shew briefly what reuerence we ought to beare generallie to his name It is true that in expresse words here is mention made of othes but yet this doctrine ought to bee further extended namelie that when we thinke on God or speake of him we doe it with all reuerence that we be awakened not onely to honour praise him aboue all but to haue a feeling of his inestimable glorie before whiche the Angels tremble that wee whiche are poore and fraile creatures as nothing more may at least doe homage to the souereigne maiestie of our God when soeuer mention is made thereof Beholde one point whiche we ought well to obserue in this sentence True it is that this doctrine is easie of it selfe but yet obscure vnto vs because it is so euill practised When wee thinke of GOD what vaine thoughtes come into our head Our nature verilie is much enclined herevnto as wee are full fraughted and stuffed with fansies and lies and there is nothing but darknesse in vs But when men nourish in them selues those euill and wicked fantasies whiche they conceiue against the honour of GOD this declareth that they haue conspired and made an agrement together with the diuell And yet how many are there which take care for this when there shall arise in them any wicked fansie or such thoughts and imaginations which in their conscience they knowe to be wicked against the glorie of God to represse keepe them vnder Who vse any forcing of them selues to resist them Nay rather men take pleasure in them and bath them selues with muche delight in such imaginations And when the minde that is the vnderstanding of men is so defiled the rest is easilie corrupted And that this is so consider we by our woordes which followe For howe speake wee of God for the most part What opinions hold wee of him It seemeth men seeke nothing more busilie than to bee altogether corrupted There needeth but little leuen to leuen the whole lump of dough saith
as saith S. Iohn in his Canonicall epistle Yea men neede not goe forth of themselues to haue battell with God and his iustice For all our senses and reason and all our affections as saith S. Paul to the Romanes are enimies against God. When men loose the bridle to their thoughts and imaginations to their desires and lustes then make they open battell with god And we are not ignorant of that which is declared in the sixt of Genesis That all that which man can thinke and imagine is nothing but euill continually and all that which man forgeth in himselfe frameth in his owne shop is vntoward and corrupt before god So then we see well that we cannot be sanctified before our God that is to say we cannot serue him in holines and purenes being not yet separated from that vncleannes and those defilings which are contrarie therevnto not hauing first abolished al that which is of our own nature It behoued then that this should be represented in a figure to the ancient fathers for that Christ was not yet fullie reuealed vnto them But at this day we haue in Iesus Christ the accomplishment the performance of all thinges In this wise s Paul speaketh of the old man vnderstāding by this word al that which we haue of Adam that it ought to die be eleane abolished namely not the nature of our body or of our soule but the malice which is within vs the blindnes which maketh vs erre the lustes euil desires which are altogether rebellious to the iustice of god It behoueth that all this in as much as it is drawn frō Adam be beaten down cleane taken away And how is this done This is not by our own industrie labor but Iesus Christ dying for vs and to wipe out our sinnes that they might be no more imputed vnto vs hath gotten vnto vs also this prerogatiue that by the vertue power of his holy spirit we might renounce the world our selues in such sort that our carnal affectiōs to more reigne in vs And albeit they be ful of rebellion yet notwithstanding shall the Spirite of God beare rule euer them to represse them and to hold them backe as it were with a bridle Therfore it is said That we are raised with him And S. Paule declareth the same also in the Chap. which I haue alreadie recited to the Colossians Now this was not yet manifested vnder the lawe It behoued therfore that the fathers which liued in that time should haue some aide herein as they had the sacrifices which nourished them in the hope of the death of Christ to the end they should know that their sinnes were purged by the bloud of this Mediator So had they also the Sabbaoth day for a testimonie witnes that the grace was obteined vs to mortifie our thoughts affections to the end that God might liue in vs by the vertue of his holy spirit Now we haue some entrance to the vnderstanding of this which hath bene shortly touched namely that the Sabbaoth day was as a figure to represent this which in very deed hath bene accomplished at the cōming of our Lord Iesus Christ And so let vs note that the Sabbaoth day extendeth it selfe to the whole seruice of God to declare that men could not purelie sincerely honour him but by renouncing of themselues and by being separated from the defilements of the world of their owne flesh And for this cause the prophet Ezech. reproueth the Iewes that they kept not the Sabbaoth For this is said vnto them as if they had in general brokē the whole law not without cause For he which setteth at naught the Sabbaoth day hath cast vnder foote all the seruice of God as much as in him is And if the Sabbaoth day be not obserued all the rest shal be worth nothing as is spoken to the prophet Esay That men must bereaue themselues of their own proper vertues that they must humble themselues otherwise that this is not the rest of the Lord which is agreable to him or allowed of him By this we perceiue that it auaileth nothing to kepe the ceremonie only For albeit the Iewes had well obserued the ceremonie albeit they should haue assembled themselues together on the Sabbaoth day without putting a finger to their houshold affaires yet in the meane time should nourish in themselues their wicked thoughts affections after put them in practise this would haue bene but a mere mocking of God an abusing of his name a defacing peruerting of the whole order he had instituted as he also reprocheth thē For the principal point was to haue respect to the truth of the figure namely to the spiritual seruice of god And yet notwithstanding it behoued also that the Iewes should kepe the ceremonie which was cōmanded them For God held them in this bridle as not content that they should haue only the substance of things but also the shadowes figures of them vntil the cōming of Iesus Christ Now hereby vnderstand that which S. Paule saith That now we are not tied vnto this bondage of the auncient fathers to obserue in this sort the Sabbaoth day For we must do this honor to our lord Iesus Christ that we cōtent our selues with that which he hath brought to vs in his owne person without reteining any longer that which was exterior ceremonious vnder the law Now thē it is easie to gather how this obseruation perteineth vnto vs at this day Touching the ceremonie as I haue said it is past done away We must then come to the substance that is that to the end we may serue God well sincerelie we learne to withdraw our selues frō all our owne wils all our euil thoughtes affections And why For otherwise whē we will serue God we marre all It behoueth therfore that all our own wisdom be laid aside that we heare God speake not folowing our own wisdom fantasies Thus ye see the beginning first step to the right obseruing of the Sabbaoth day as we ought namely not to trust to that which we think imagine to be good For we must rest And how rest For sooth we must abide stil quiet Our thoughts must not stir to wāder deuise this that We must I say remain quiet in the obedience of our god And when we shal be pricked stirred vp by our lustes let vs call to minde that these are enimies against God that all our affections are wicked rebellious We must then quietly rest in that behalfe and yelde our selues ouer vnto God to the end that he onely may worke in vs that he may conduct and gouerne vs by his holy spirite By this we see that GOD hath omitted nothing when he appointed the Sabbaoth day For if it extend so farre as vnto his whole seruice what is wanting vnto
vs for a perfect doctrine of sanctimonie and holinesse Seeing then we haue the holy ghost which preseuteth vnto vs all that which is requisite there is no further questiō but of walking holily in the obedience of our god And how is this done Verily when with all reuerence and humilitie we receiue his holy worde seeking to conforme our selues vnto his iustice But because all that which is of our owne is contrarie herevnto we must begin at this end namely to renounce our selues When this shal be done haue we not all that which is requisite for the seruice of God But this is very hardly done and therfore let vs take the more diligent heed to awaken and stirre vp our selues when we heare that God commaundeth vs to obserue the Sabbaoth day knowing that this is not in sporting our selues but that we ought herein to vse force with our selues considering that for all our life we shall haue well profited if we come to obserue this day of rest that is to wit by renouncing all that which is of our owne and by dedicating our selues wholy vnto our god And by so much the more ought we to be inflamed to obserue spiritually this rest of the Lord seing we are franchised from this seruile subiection of the lawe and that God hath geuen vnto vs a greater priuiledge than vnto the auncient fathers in as much as he is contented that we bee mortified in our olde man to be renewed by his holy spirite so that we are no more bound to the obseruing of that ceremonie which was so streightly kept vnder the lawe Therfore when God handleth vs so louingly this bindeth vs so much the more to haue respect vnto the principall to the ende we may duely obserue it And we may not alledge that the auncient fathers haue had the ceremonie to stirre them vp and that this serued as a spurre to pricke them forward for we haue much more than the outward and exteriour signe for our Lord Iesus Christ is appeared that in him all this which hath bene figured vnder a shadow might be fulfilled Wherfore we are not to desire these smaller thinges which haue bene vnder the lawe Ye see then how this which hath bene ordeined concerning the Sabbaoth day is accomplished at this day touching the truth of the figure wherof the fathers had a sight vnder a shadowe And in deed wee must note that this which was commaunded of the Sabbaoth day is common belonging vnto ve as well as vnto them For let vs take the lawe of God as it is in it selfe and we shall haue a perpetuall rule of iustice seeing it is most certeine that vnder the ten commandements God would geue a rule which should endure for euer So let vs not thinke that this which Moses reciteth touching the Sabbaoth day is superfluous and not apperteining to vs Not that the figure yet abideth but we haue the truth thereof See to this purpose why the Apostle applieth to the instruction of Christians and of the new Church this which is said of the Sabbaoth day For he declareth that we ought to conforme our selues vnto our God and that this is our full and perfect felicitie So for asmuch as the chiefe happinesse of man consisteth in this that he was created to the image of God what ought we now sithence this image is defaced blotted out by sume but to studie to renew and repaire it See then how me ought to march on forward to our perfection namely that in conforming our selues to our God and to his will we enquire and seeke after his workes to the ende to endeuour to do the like Let vs know therfore that at this day to the end we may the better serue God our duetie is to bestowe all the paines we are able to tread vnder our owne thoughts and affections that God may reigne and beare rule in vs that he may guide gouerne vs by his holy spirite And so all hypocrites may well maske and disguise themselues they may well paint their doings and shew faire countenances yet neuerthelesse as long as their wicked lusts shall be closed vp and hid in their hearts as long as they shall be full of enuie of rancors of ambition of crueltie or of deceit it is certeine they shall doe nothing els but violate the Sabbaoth day or day of rest And therefore we may conclude that they peruert all the seruice of God according to that we haue alreadie alledged out of Ezechiel and as it is also spoken hereof in Ieremie And marke we why the ceremonie was so streight vnder the lawe Thinke we that God euer tooke pleasure in the idlenesse of men Certeine it is he hath not And yet he punished as greuously him which brake the day of rest to labour therein as if he had murdered a man And why so It seemeth that it is extreme crueltie that for gathering of stickes on the Sabbaoth day a man must die as if he did commit murder Yet the Lord condemneth him to death which gathered stickes in the Sabbaoth day And why Because that vnder this figure was comprehended the whole seruice of God. And see why in Ieremie it is said that they haue carried burthens on the Sabbaoth day And why It seemeth that God stayeth himselfe to much on a trifling and childish thing but he hath respect vnto this which was signified by the Sabbaoth day And therefore when it was so neglected of the Iewes this was as open sacriledge whereby they did declare that the whole lawe was of small account amongest them So then to come to our selues forasmuch as at this day we haue not this figure so precise and so streight but that God hath geuen vs a greater libertie obteined vnto vs by the death and passion of our Lorde Iesus Christ let vs learne with all diligence to bequest our selues vnto him and to knowe as I haue alreadie touched that how fairelie so euer we shall haue trauelled in all the rest it shall bee to small purpose except our affections bee helde brideled and that wee bestowe all our paines to renounce and take leaue of our lustes and desires in such sorte that GOD alone may rule and gouerne vs and that we may protest that we desire nothing els but to rest and repose our selues on him And see how God proposeth himselfe for an example For he is not onelie content to commaund men to rest but hee hath also shewed them the way hereto For after hee had created the worlde and all therein conteined be rested not that hee was wearie or needed any rest but this was to leade vs to beholde his workes and that staying our selues thereon we might be fashioned vnto him Will wee then obserue the spirituall rest Euen as it is said that hee ceased from all his workes So must wee also bee quiet and still leauing to doe that shall seeme good vnto vs and which our owne
in the way and that we lacke much of accomplishing that which God commaundeth and requireth of vs in the lawe And this one thing may occasion vs to humble our selues seeing that GOD shall alwayes finde in vs ouermuch to condemne vs for his seruice and that this spirituall rest of ours commeth not neere by many degrees to that which he commaundeth On the other side hauing this occasion of humbling bewailing our selues in true repentance let vs know this for the second point that we ought so much the more to bee moued and pricked forward to make our further profite when we may say How now It is true that God hath geuen me the grase that I desire to serue him But how do I behaue my selfe herein Alas I am yet farre wide farre off from it For when we perceiue this imperfection in vs ought we not to enforce our selues forwarde in the seruice of God So betesting the euill and wickednesse which is in vs let vs be pricked so much the more forwarde alwayes to profite in this rest and let euery one call himselfe dailie to account for his going forwarde herein Ye see then how GOD hauing geuen vs occasion to humble our selues vnder his hand all the time of our life sheweth vs that we ought to be inflamed hereby to correct the vices which are in vs and to mortifie more and more the lustes and desires of our fleshe Therefore let vs knowe that it is not sufficient that our olde man be in part crucified except we bee wholy buried with Iesus Christ as Saint Paule speaketh in this seuenth of the Romanes which we haue alreadie alledged Ye see then what we haue to note touching the seuenth day of which it is here spoken It remaineth now that we speake of the second point wherein we haue before in a worde said that the Sabbaoth day was a ciuil order to exercise the faithfull in the seruice of god For this day was appointed to assemble them together to heare the doctrine of the lawe preached to receiue the sacramentes to call on the name of god And touching these pointes it is common to vs with the auncient people of the Iewes For although the figure is ceased I meane that whereof Saint Paule speaketh in the Epistle to the Colossians yet notwithstanding this which apperteineth to ciuil order abideth stil and hath his vse And this policie what is it It is to assemble our selues together in the name of god True it is this ought to be done euerie day but for because of our infirmitie or rather slouthfulnesse it was expedient that one day should bee chosn out If we were so seruent in the loue of God as we should be it should not neede to ordeine one onely day in the weeke but all would both euening and morning assemble themselues together to the ende wee might be edisted more and more in the worde of god And in deede this exercise were more than needfull for vs considering that we are all so enclined vnto euill that we neede not any thing to leade vs on further in wickednesse and to loose the bridle more loose vnto vs It is needefull then that we assemble our selues together on euerie day in the name of god But what We see that with much a doe men will assemble themselues together on the Sunday and that many are to bee holden to this order by force and violence Hauing then such an infirmitie in vs let vs knowe that this order was not prescribed onely vnto the Iewes of obseruing one certeine day in the which they should come together but to vs also as common with them But yet herewithall wee haue to note that this is not all and that this were a verie bare and naked thing that our handes onely and our feete should rest and that nothing els should bee done What must we then doe Wee ought to applie this rest to a more high and excellent thing we ought to cease from those workes which might hinder the workes of GOD lette vs from calling on of his name stay vs from exercising of our selues in his holy woorde If wee employ the Sunday to make good cheare to sporte our selues to goe to games and pastimes shall GOD in this bee honoured Is not this a mockerie Is not this an vnhallowing of his name When our shoppe windowes are shutte in on the Sundaie when wee trauell not after the common order and fashion of men this is to the ende wee shoulde haue more libertie and leasure to attende on that which GOD commaundeth that is to wit to bee taught by his worde to assemble our selues together to make confession of our faith to call on his name to exercise our selues in the vse of the sacramentes Loe then to what purpose this policie ought to serue vs. But now let vs consider whether they which call themselues Christians acquite themselues in this pointe as were requisite A great parte of men thinke they haue the Sundaie the better to attende on their worldly affaires and they reserue to themselues this day as if they had no other to deliberate for the whole weeke to come Nowe if the bell shall ring to a Sermon they thinke they haue no other thing to doe but to thinke on their businesse and to make their accounte of this and of that Others glutte themselues by riotting and are shutte vp in their houses because they dare not shew a manifest contempt of their duetie in the open streetes So that the Sundaie is to them but a retreate to withdrawe themselues from the Churche and congregation of god By this one may see what affection wee haue towarde all Christianitie and the seruice of GOD seeing that by this which was geuen vs for an aide and helpe to drawe neerer vnto GOD wee take occasion to withdrawe our selues so much the further from him And whither wander wee Goe wee not so farre as to recule and flee backe wholie from him Is not this a diuelishe wickednesse of men And yet this is so common as it is pitie to beholde And would to God we stoode in neede to search for examples herein further off and that they were more rare to be founde But wee see how all is profaned and violated that the most parte are nothing carefull for the right vsage of this day which was ordeined to the end that we should bee retired from all worldlie cares and drawen backe from all other businesse to yelde vp ourselues wholie vnto god Moreouer let vs know that the Sunday is not ordeined for vs onely to come to the Sermon but to the end we employ the rest of the time to laude and praise god Note we this For although he nourish vs euerie day yet notwithstanding we meditate not sufficientlie of the benefites he bestoweth on vs to magnifie him in them True it is that this should be but a poore thing if wee should consider of the benefites of GOD but on the Sunday
and how that I am a liberall Father towards you For this Sunne which I make to shine is to giue you a meane to goe and walke by to the end that euerie one may doe his businesse And yet for all this why is it that I shall not haue one day among seuen in which euerie one should withdrawe him selfe from his labour and trauell that you bee not wrapped in the cares of the world and so haue no leasure to thinke vppon mee Now then we see that thus sentence of trauelling sire dayes is not placed as a commaundement but is rather a permission which God giueth and that to reproch the vnthankfulnesse of men if they obserue not the Sabbaoth day and sanctifie it in such sorte as we haue spoken thereof And here hence we haue to gather a good and profitable admonition namelie that when wee are slowe to obey God wee ought to consider of the benefites he bestoweth vppon vs For this ought to make vs rest with a more feruent zeale in the practising of those things which God commaundeth vs when we shall well consider that he handleth vs not rigorouslie neither presseth vs ouermuch Loe our God might vse a streighter bridle if it pleased him he might force vs to things so hard that there were no meane nor way to set vs forward therein but he considereth of vs and conducteth vs as a father would do his children Sithence then it is so that he in such sorte beareth with vs ought not we to bee stirred vp so much the more to doe this which he commaundeth vs So then as often as the commaundementes of God are hard or seme so vnto vs let vs know that he presseth vs not by many degrees so much as he might For we should bee tormented out of measure if the Lord would vse the rigour of extremitie Knowe we therfore that he beareth with vs and that he vseth here towardes vs a more than fatherlie goodnesse True it is that the lawe of God is in it selfe vnpossible vnto vs not onely to obserue it in most perfect manner but when a man by his naturall vertue and strength will endeuour to acquite him selfe towardes God he shall not bee able to moue one finger nor to heue one good thought to knowe how he ought to beginne yea so farre are wee from beeing meete and able to obey God and to put in practise that which is conteined in his lawe that all our thoughtes and affections are so manie enimities against GOD. If men by their owne power could accomplish the lawe it should haue bene saide vnto them Trauell yee But contrarie wise it is said vnto them Rest yee to the end that GOD may worke So then the lawe may well bee impossible touching vs but yet it is possible for GOD to imprint it in our heartes and to gouerne vs by his holy spirite in such wise that this yoke shall bee easie and sweete vnto vs and that it shall haue no hardenesse in it to grieue and trouble vs So then when men shall haue well considered of this thing they shal be conuinced that God beareth with them as a father whiche shoulde shewe him selfe pitifull towardes his children And therefore let vs take diligent heede wee be not vngratefull but bee prouoked allured to serue our GOD so much the more seeing he commaundeth vs not those thinges whiche might seeine ouer bitter and painfull vnto vs but hath a due regarde to our power and abilitie Thus yee see what wee haue to note out of this place where our Lorde declareth that he leaueth vnto men their commoditie It is true as it was yesterday touched that wee ought to bee so spirituall as euerie day to assemble our selues together to call on our GOD that wee ought to mount vp to the heauenlie life leauing all our wordlie affaires But what GOD seeth that we are enuironed and inclosed with our flesh that we creepe and traile on the ground that our infirmities ouer beare vs in such sorte that wee can not leade an Angelicall life GOD therefore seeing such rawnesse and weaknesse in vs hauing pitie that we can not acquite our selues fullie in this whiche were our office and dutie to doe he releaseth vs and sheweth not the extremitie of his rigour but saith that he is content if wee dedicate one day vnto him or if this day serue vs for all the rest of the weeke And why For as I haue saide he dealeth not extreamelie with vs but considereth that we are ouer weake and fraile Therefore when he beareth with vs after this manner and leaueth vnto vs our profits and commodities so much more dissolute wicked and inexcusable are wee if wee bee not inflamed to yealde our selues wholie vnto him Nowe it followeth immediatelie that neither our man seruant nor maide nor oxe nor asse nor any of our cattell shall labour on the Sabbaoth day nor the straunger which is within our gates Touching the cattell one might thinke it straunge that God hath comprised them vnder the obseruation of this rest seeing it is so high heauenlie a mysterie as it was yesterday entreated And doeth such geare apperteine to oxen and to asses God saith I haue geuen you the Sabbaoth day to be a signe that I sanctifie you and that I am your God which reigneth in the middest of you This is not belonging as common to all mortall men For God graunteth not this grace to Painims and vnfaithfull ones to sanctifie them he speaketh onely to the people which he chose for his inheritaunce which he adopted Now when the Sabbaoth day is a signe that God hath separated the faithfull of his Church from the rest of the world why is this extended to oxen and to asses But note we that this is not done for the brute beastes sakes but to the end that men shoulde haue a monument before their eyes to be so much the more touched therewith This commaundement then is not applied to the beastes whiche haue neither vnderstanding nor reason but this is directed vnto men which ought to make their profite of it We see that the sacrifices were made of brute beasts we see what furniture there was what vessels of gold and siluer and other like things and when all these were hallowed is it to be vnderstood that God put his spirit into these corruptible metalles and into thinges which had no sense and feeling Nay but all this is belonging to the vse of men as all creatures are made for our vse and behoofe And God not only ministreth vnto vs in thinges apperteining to this present fraile and brickle life but he giueth them vnto vs as tokens of his grace to be meanes aydes to drawe vs vp on high to heauen Therfore when God would that the oxen and the asses should rest them selues this seuenth day this is not that he maketh them partakers of this spirituall rest whereof wee haue aboue entreated but this was to the
end the Iewes seing their stables closed vp shuld be put in minde to say How now God setteth here before our eyes this signe and sacrament visible euen in the brute beastes and this is to the end that we on our part should be the better kept and holden in his seruice that wee shoulde knowe that this were to breake the whole lawe if wee haue not regard vnto this which is the chiefe and principall point of all our life namelie that wee learne to renounce our selues and followe not our owne lustes reason or wisdome but that we suffer our God to rule and gouerne vs and that wee bee as dead creatures that he may liue in vs and not followe our owne swinge which is altogether corrupted Thus it behoued the Iewes deepely to weigh euen in the brute beastes this visible signe which was giuen to the end this might restreine them so much the more and that they should bee admonished by this meane to obserue the Sabbaoth day with all reuerence Withall we see how in all times God handleth men according to their hardnesse and that he hath prouided them of meete and conuenient remedies for asmuch as they are not inclined of them selues before he draweth them in this manner And this is not onely for the Iewes but for vs Let vs therfore acknowledge the great goodnesse and mercie of our God which forgetteth not nor omitteth any thing of all that which might remedie our vices And withall let vs acknowledge the peruersnesse which is in vs that wee flatter not our selues nor geue the bridle to our affections sithence we haue neede to bee constreined and that God geue vs many prickes with the spurre as to dull and restie iades And when God pricketh and spurreth vs in such sort knowe we that it is not without good cause but that he doth it because we are so croked and peruerse to be ruled because wee are so froward and rebellious Let vs then beginne to displease our selues in all our lustes and affections and learne to imprison our selues so farre that nothing hinder vs to follow the way which God would lead vs in And although our nature alwayes resist yet let vs enforce our selues to walke after his will vntill we bee fullie ruled and ordered by our god Loe what we haue to beare in minde vpon this place besides that which shal be by and by touched of man seruantes and maide seruantes namelie that God putteth the Iewes in remembraunce that they were seruantes in the land of Egypt and therefore that they ought with all gentlenesse to entreate them which are vnder their rule and authoritie For he saith Thy man seruant thy maid shall rest them selues And why For thou wast somtime in bondage the time hath bene thou couldest well haue wished that one had giuen thee some rest and release from thy labours Thou oughtest then to vse such gentlenesse towardes them which are vnder thy hand But here it might seeme that God hath ordeined the Sabbaoth day not for a spirituall order as it hath bene aboue said but that it might serue as a meane vnto charitie For he saith If thou wert in bondage wouldest thou not that one shoulde giue thee some release Wouldest thou alwayes bee oppressed with labour and trauell Surely by thy good will thou wouldest not It behoueth then that thou be are also with others Now this is not for the seruice of God but rather instituted for common charitie whiche ought to bee extended toward our neighbours howe euer in degree they be vnderlinges vnto vs But for asmuch as this commaundement is conteined in the first table of the lawe it is certeine that this whiche is here touched is but as accessarie I say the first table of the lawe for it is not without cause that God hath so diuided his lawe whiche he wrote in two stones Might he not haue wrote them in one stone if he had would Why then hath he made of them two seuerall partes This is not without great reason For in the lawe of God there are two principall articles The one concerneth our dutie towardes him the other our dutie we owe to our neighbours which liue and are conuersant with vs As our whole life if we consider well ought herevnto to be referred That is that first in knowing we haue a God to whom we are to liue we walke in obedience seeing we hold our life of him we doe him homage and reuerence therefore seeing he hath created vs into a farre better hope and hath adopted vs for his children we glorifie him for so great mercie and goodnesse seeing he hath redeemed vs by the bloud of his sonne we beecome his â–ª endeuoring to withdraw our selues from the defilements of the world to be vnto him liuelie and vnspotted sacrifices we call on him hauing our recourse vnto him alone we render him thankes for all his benefites bestowed vppon vs Yee see then the first point of our life consisteth in the honour we ought to giue to our god Againe seeing it pleaseth him further to proue our obedience by liuing with men in all vprightnesse none be giuen to his priuate profite but that we seeke to serue to the commoditie one of an other that there be mutuall honestie betweene vs so as wee absteine not onelie from fraude violence and crueltie but that our life be sober and modest that wee bee not dissolute wicked and brutish in our liuing And this is the second point of our life Nowe seeing it is so that this commaundement of the Sabbaoth day is conteined in the first table it followeth that it apperteineth to the spirituall seruice of GOD and that here is no question to bee made of the charitie wee owe vnto our neighbours And why then is this matter here treated of It is asmuch as if our Lorde did say This day of rest of some super aboundaunce and ouerplus shall serue you to this that your men seruauntes and your maides haue a release with you from their laboures Not that this was the chiefe and principall end wherevnto GOD tended For this was not his principall meaning that there shoulde bee one day in the weeke in the whiche a man shoulde cease from his labours to the end he might breath for that day and not toile so continually as to faint for wearinesse This was not the cause which moued God to ordeine the Sabbaoth day or day of rest but it was to this end that the faithfull should know they ought to liue so holily as to rest from all their affections desires that God might wholie worke in them For the rest it serueth as a benefite of supereâ—ogatioÌ„ as we say Behold our Lord saith Consider ye that sith you haue this warrant among you that I sanctifie you that you seeke to giue vp your selues wholy vnto me Yet loe one thing which shall serue you further and this is for your profite namelie that your familie shall not toile
and ouerworke them selues continuallie For there must be some rest for your men seruants and your maides and your cattell you shall haue then this as of superaboundance Nowe therefore we see why here is expresse mention made that the Iewes were seruantes in Egypt that it behoueth they haue some regard of them which are held as captiues and bondmen vnder their hands For Moses speaking of men seruantes and maides vnderstandeth it not after the common order and fashion among vs For with them the seruantes were slaues and bondmen they burthened them and held them vnder as the oxen and the asses they had so vile and barbarous a condition as was pitie to behold God then sheweth that the people of the Iewes obseruing the rest shall receiue profite commoditie by their familie You ought to be so farre saith he from complaining of the time which I haue reserued vnto my selfe that of seuen dayes there should be one dedicated to my seruice that if you be not ouer cruell vumercifull if you vse not tyrannie toward them which are vnder your authoritie such a day would seeme conuenient vnto you to be chosen For if you should haue no other regard but this policie namelie that in this day your seruantes shall haue some rest this ought to leave you herevnto but vnderstande you alwayes that I haue not ordeined it onely for your familie but for this end you might aduise your selues considering of this which I haue shewed that beeing separated from the vnfaithfull you be vnto me a royall priesthood that you desire nothing else but to serue mee in all vprightnesse and in a pure and sincere conscience When you shall haue this consideration then shall you knowe that this day shall further serue you for some earthlie profite and commoditie albeit in the meane time this is not that you ought to seeke after To speake in a woord our Lord in this place declareth vnto vs that which in like manner hath bene pronounced â—â— Iesus Christ that when wee shall seeke the kingdome of God all other thinges shal be cast vppon vs For we are of that minde that if we endeuour to mount on high to the heauenlie life and bestowe our studies herein we shall die for hunger and this shal be to turne vs from all profits and commodities Briefly the diuell coÌ„meth alwayes to persuade vs vnder this shadowe and wilinesse that if wee employ our selues to the seruice of God wee must needes die of famine and that wee shall liue to bee pitied of others for our miserie that we must needes quit our selues of the whole worlde But of a trueth we can not serue God except wee bee ridde of all our affections and cast from vs these worldlie cares which presse vs downe ouermuch Yet neuerthelesse wee must rest vppon this blessing which is promised vs namelie that if wee seeke after the kingdome of heauen wee shal be blessed in these temporall and transitorie thinges that our Lord will haue pitie vpon vs and will giue vs all that which he knoweth to be needefull and conuenient for this present life onelie let vs but waite for from him those thinges whiche wee by our industrie and labour can not obteine That then is the thing whiche is declared vnto vs in this place Now this sentence ought to serue vs as a pricke to stir vs vp to follow that which God hath commaunded vs For the cheefe thing which staieth vs from ruling and ordering our life to the obedience of God is this that being to much wedded to our selues wee thinke this shal be against our profite and we will alwayes prouide howsoeuer the case stands for our coÌ„modities in those thinges which apperteine vnto the world Behold how men can not followe God but rather forsake him and drawe cleane backward from his lawe for that they thinke if they serue God they shall neuer thriue Now this is so wicked an vnthankfulnesse that it serueth to aggranate an hundred times more our rebellion What must we then doe Let vs note well that we shall not be able to serue God with a frank and free courage except wee bee resolued that he prouideth for our whole life and that he will not forgette vs as it is spoken in the person of Iosue For the Apostle in the Epistle to the Hebrews applieth this doctrine to all the faithfull Yea to drawe them from ouermuch care and carcking he saith Thy God will not faile thee he will not forget thee So if once we can be persuaded that God watcheth ouer vs that he will liberally prouide for our necessities it is certeine we shall not bee so â—usied in our earthlie affections wee shall not bee so easilie turned from seruing of GOD we shall not be hindered to meditate and thinke on the heauenlie life we shall so passe through this world as to vse the creatures thereof as if we vsed them not because wee know alwayes that we ought to make our race further Loe in summe what we haue to beare in mind of this doctrine wherein our Lord sheweth that albeit this which he commaundeth of obseruing the Sabbaoth day bee spirituall yet notwithstanding that men shall perceiue herein their gaine and profite 〈◊〉 that God will blesse them when they shall haue a respect vnto him and shall not ouer busilie gredilie seeke after that which belongeth to their temporall and earthlie commodities Now withall we are warned that if any beare rule ouer others they ought not to despise their neighbours although they be inferiour to them And this extendeth it selfe verie farre For we ought not onely to expound it of men seruantes and of maides but of the poore of them which are neither in authoritie credite nor estimation of all subiectes of them whiche in the eye of the world are not worthie to be compared with vs For wee see what the pride of men is although wee haue no occasion to aduaunce our selues aboue others yet euerie one will desire and seeke after some preeminence and superioritie Seeing then there is such an hautines in vs that euerie one wisheth to be lifted aboue his neighbours yea though he haue nothing in him why he should bee aduanced to what outrage will we growe when we be exalted Behold them which are in the seate of iustice they would beare them selues in hand that the worlde were created onely for them if God held them not backe by his spirit and shewed them that they ought not to oppresse them whiche are vnder their charge but rather that it belongeth vnto them to execute the office of fathers to hold their neighbours as their children and that forasmuch as GOD hath so highlie honoured them they ought to walke in so much the greater humilitie They which preach the woord of GOD and haue charge to guide and conduct others if they thinke they ought to bee exempted out of the common ranke and despise others woe come to them For it
that they also aswell obserue the rest and yet they were not sanctified of GOD and this signe could not apperteine vnto them as wee haue alreadie said It seemeth then that GOD vnhalloweth the sacrament when he communicateth it vnto the vnfaithfull and those which were not circumcised to beare the marke and signe of the couenaunt to them whiche had neither the lawe nor the promises But we are to obserue that this which God speaketh here of straungers extendeth it selfe onely and belongeth vnto this people which he had chosen and adopted For we know that if thinges contrarie to the seruice of God bee permitted although one shall happily saie These which offende are not of our societie and companie we shall notwithstanding be induced by their euill examples to follow them If the straungers had bene permitted to labour among the people of the Iewes what might haue happened hereby The Iewes would haue had dealings with them and so haue defiled themselues they would haue made small difference betwene this day others For when examples are set before our eyes we are easilie led away to that which is euill And albeit there should be no great occasion of turning vs aside yet is our nature so inclined vnto euill that we are easily induced herevnto And how would we resist them when we shold be altogether drawen forward into wickednesse Thus if libertie should haue bene permitted vnto strangers to labour and to doe their businesse among the people of Israel they would soone haue bene corrupted euerie one would haue dispensed with himselfe for this libertie to violate the Sabbaoth day vtterly neglecting the obseruation thereof So then to the end all such occasion of transgressing against this rest might bee remoued and that this day might bee obserued with greater reuerence as God willed that the beastes and cattell should rest so commaundeth he that the strangers do the like Now this ought to serue for our instruction For it is to teach vs that vices ought not to be tolerated among those which make profession of Christianitie but that men ought to punish the offenders yea though they be but strangers and wayfaring men As how When blasphemies are condemned among vs if a man heare a stranger to blaspheme to make a scorne of God and yet hee suffer him and dissemble the matter is not this to suffer a stinking sore to fester to the corrupting and rotting of all the rest See I say what is done when blasphemers shall be so borne withall when they shall haue their flote and full saile in their wickednesse and that men will not represse them albeit they be so open and manifest that men may heare and see them But it is to euident that we are so farre from punishing the blasphemies of them as they deserue which are not of our religion that it is to be seene how we suffer them in those which are together among vs make profession of Christianitie And this is to our greater confusion For when we suffer among vs either Papistes or Iewes or other like as at this day the world is full stuffed with contemners of God when we suffer them I say to raile on the doctrine of the Gospell and to blaspheme the name of God shall we not breede vp so daungerous a disease as after short time shal be incurable and past all remedie If we suffer wicked and dissolute straungers to make here an open sale of their outrages and dissolute behauiours must it not needes be that we bee drawen with them into the like wickednesse and so be altogether corrupted So then let vs diligentlie note that God will haue his people exercised in such puritie that not onely they which make profession of being Christians absteine and keepe them selues from euill but also that they suffer not as farre as shall lie in them others among them to liue inordinatelie For we must remember that the earth is as it were vnhallowed and defiled when the seruice of God is defiled and his holie name dishonored the earth I say in the which by his pleasure we dwell is defiled and accurssed or at least is nothing beholding vnto vs if it be not So then when God hath giuen this priuilege to his children that they may remoue all idolatrie out of the land wherein they dwel without all doubt if they doe it not they shall prouoke the anger of God and his vengeaunce vpon them selues If now wee would permit that the abhominations of Poperie shuld be mingled among vs if by some speciall priuiledge one would graunt a masse to obstinate Papistes which would liue here if one would yeald them some corner of the land to committe their idolatries and superstitions therin can it be but we should drawe on vs the wrath and anger of God kindle the fire of his vengeaunce against vs And why Sithence God hath giuen to them which haue the sword of iustice in their hand and the administration thereof seing that he hath giuen them I say all power and authoritie to chace and put away from out of the land all idolatries and infections of Papistrie certeinelie if they allowe and mainteine them this shal be euen to driue God away that he dwell not nor beare rule among them So then let vs note that not without great cause our Lorde woulde that the straungers whiche dwelt among the people of Israel although they were of an other faith and religion should be constreined to obserue the seuenth day Not for any cause touching them selues or for their instruction For they were not capable hereof but because they should not bee an occasion of offence to draw the people into sinne and because the seruice of God should not be violated and that the land which he had giuen to his seruant Abraham for an inheritance might be wholie dedicated vnto him We are therefore hereby warned not only to sanctifie our selues by Gods worde but also not to suffer any disorder among vs but that all such thinges be remoued cleane away Now further note that when our Lord wil that we haue such a zeale to maintesne his seruice that euen they which professe not themselues to bee of the Church should be constreined to order conforme themselues to vs when they liue in our companie that we shal want all excuse if we on our part be not wholie geuen vnto him be as mirrors spectacles to draw allure the vnfaithfull to win them vnto god For if we when they shall erre wil reprehend them in the meane while they may perceiue the like or greater vices in vs shall they not haue iust occasion to mocke despise all our admonitions So then seeing it hath bene cōmanded not to permit strangers to do things contrarie to the seruice of God let vs know that we are in double maner cōmanded to walk warilie in all carefulnes in such humilitie sobrietie that strangers may be cōpelled forced to
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
as it were requisite Wee shall then bee accursed and condemned when God shall iudge vs in any rigor and seueritie So then men must not here vaunt them selues of obteining any reward which they haue merited nor boast of their workes but rather let them knowe that all the promises which God hath giuen in his lawe import with them a condition and therefore shoulde bee vnprofitable vnto vs by reason that none discharge them selues of their dutie except God would accept of vs and beare with vs for his meere bountie and goodnesse And hereby wee see what rage and madnesse this is in the Papistes when they boast themselues of their merites that it seemeth them they haue to contracte and couenaunt with God and they so venturoustie vpon a diuelish ouerweening and boldnesse make their account that they thinke God is verie much bound and beholding vnto them But what proofes haue they of their satisfactions their woorkes their meâ—â—â—es And where shall a man finde those merites O we haue done say they this and that no remedie but wee must make vp our accountes with god And behold on the contrarie side God who requireth that wee serue him in all and through all which wee are neuer able to doe as wee haue seene heretofore and as it is sufficientlie handled and declared in many other places Nowe let all the worlde examine them selues to see whether there may herein be found one which hath accomplished the lawe But so farre we shal be from finding any such that there is not one which may protest that he hath done the hundred part of that which is in the lawe required Therefore all must confesse that they are accursed Yea in this so small portion and so little as may be wherein men acquite them selues shall bee alwayes founde some wickednesse and some blottes or other So then GOD shall iustly reiect and haue in detestation all that we bring and are able to doe Let men therefore bee ouerwhelmed and confounded with shame and let them confesse that they are all culpable guiltie before god Wherefore let vs note that this promise cannot be accomplished but that God beareth with vs and respecteth not so manie vices and infirmities as are in vs but by his mercie hideth and burieth them Therefore our workes are then receiued and approued by God when he respecteth not what they are but accepteth them through the vertue of the death and passion of our Lorde Iesus Christ as good and holie And albeit there be alwayes many blots and staines in vs yea much stinking corruption except it should be washed away by the bloud of Iesus Christ yet hee alwayes accepteth vs by the meanes thereof and no otherwise So let vs learne to boast our selues and glorifie in the meere and only mercie of God and not vaunt vs of anie merites And in the meane time let vs not cease to be incited and stirred vp with so much greater zeale to serue him when we see that hee will allure and winne vs vnto him selfe by such mildnesse and gentlenesse Yea Moses sheweth that whatsoeuer God promiseth vnto his people when they shall obserue his law procedeth from this fountaine rather than from anie obligation And this is that which he saith As God hath promised to thy fathers as if he said Beloued serue God and he shall be a good maister vnto you And thinke not that you haue lost your time labour when you shall haue obserued his law for you shall haue a large reward which is made readie for you But withall consider ye whence it proceedeth Behold the fountaine saith hee that is that before ye were borne and brought into this worlde God hath promised your fathers to bring them into a land which floweth with milke and honie Moses thus leading the people vnto this promise which had beene made vnto the Patriarches sheweth sufficiently that God maketh no new promise but that he ratifieth and confirmeth that which hee had said And why Is it that he was bound to them which were not yet born No but because he had loued their fathers as he hath aboue said It is true that Moses now sheweth that the people was partaker of such a promise if so be they should obserue the lawe of God. But what We must yet alwayes come to this point that men are vtterly confounded if they will oppose themselues against GOD alledging anie dignitie or worthinesse of their owne and that they shall alwayes remaine in their condemnation they shall finde that they are all accursed It behoueth therefore that they haue their onely refuge vnto the mercie of GOD and that they knowe that when they shall haue forced them selues to walke according vnto his lawe that God shall owe them nothing albeit he will not leaue to accomplish that which he hath promised them euen by his meere goodnesse and free mercie Loe then howe this place ought to bee vnderstoode Nowe seeing he in this place speaketh of the land promised vnto the Iewes let vs note that at this day we ought to be by manie degrees more incited and prouoked to serue GOD seeing hee hath dedicated the whole earth vnto himselfe and will that his name be called on throughout all the worlde For the bloud which our Lorde Iesus Christ hath shedde hath sanctified all the world which was then as it were in all filth and pollution For we knowe there was no lande but this which GOD had reserued vnto himselfe and wherein hee woulde beare rule vntill the comming of his Sonne But when our Lorde Iesus Christ appeared he then obteined possession of the whole worlde and his kingdome was extended from one end vnto an other and especially nowe when the Gospell hath beene published Sithence then it is so let vs diligently note that we are at this day much more streightly bounde vnto the seruice and worship of GOD for as much as by the precious bloud of his Sonne he hath consecrated and made holie the whole earth to the end wee may dwell and be lodged therein and that we may liue vnder his kingdome And therefore as we will that he haue vs vnder his safegard and protection so let vs beware that wee yeeld vp our selues wholie vnto him But because men are alwayes so fickle and wauering that as I haue alreadie saide no bridles are sufficient to raine them to obedience Moses confirmeth all the doctrine hee hath in this place pronounced by saying Heare therefore O Israel the Lorde thy GOD is one god He had saide before Hearken he had said Take yee heede he had said That they must obserue the lawe But here he confirmeth his whole matter much more better when hee saith so expressely That the GOD of Israel is one GOD For by this his meaning is to exclude all the gods which the worlde forgeth and he will shewe that it is not lawfull for them to conceiue anie thing after their owne fansie but that only which we holde by