Sermons upon Deuteronomy

He saith yet further, that men must neither add any thing to that which he commandeth, nor take any thing from it, to the end they may keep Gods commandments. Whereas he saith that nothing must be added nor diminished: it is to show the thing that I touched even now: that is to wit, that God mindeth to try our obedience, by restraining us from fetching our windlasses, and from scoterloping over the fields, to raught at every thing that we like off: and to hold us fast tied and bound unto his word. Then is it not enough for us to receive that which God sendeth us, and to allow it as good: but we must acknowledge it to be our whole wisdom, (as shall be added hereafter in this Chapter) so as we be not skilful to mingle any thing with Gods word, but conclude thus with our selves: Seeing God hath spoken it, it is not lawful for mortal men to interlace any thing with it, but they must be contented with that which they have heard of such a master. This is in effect the meaning of Moses.¹ And this is not said in this place only: we shall see it repeated again hereafter in the twelfth Chapter, and in other places, and the scripture is full of it. And yet we see there is not any thing worse kept, than this present exhortation. And what is the cause thereof? That men do take it for a principle, that they have always some reason with them, and that they be of sufficient ability to govern themselves as they ought to do. Thus then doth pride take the first place, when men will needs discern between good and evil after their own fancy. Contrariwise Gods will is to be wise for us, & that we as silly sheep should hearken to our shepherds voice, and quite forget the sufficiency which the unbelievers imagine themselves to have. Let us think, there is nothing in us but error and folly, there is nothing but vanity and leasing, until our God have taught us. That is the point that God would bring us to. But it is exceeding hard for men to ⟨p. 114⟩restrain them selves continually from being puffed up with this fond overweening of self-wisdom. And therewithal is mingled curiosity: Our ears itch to hear this and that, we make discourses, we have our imaginations, and a number of things do run in our heads. Why should not this be good, say we? Why should not that be lawful? Because then that curiosity hath taken so deep root in our minds:

He saith yet further, that men must neither adde any thing to that which he commaundeth, nor take any thing from it, to the ende they may keepe Gods commaundementes. Whereas he saith that nothing must be added nor diminished: it is to shewe the thing that I touched euen nowe: that is to wit, that God mindeth to try our obedience, by restreining vs from fetching our windlasses, and from scoterloping ouer the fieldes, to raught at euerie thing that we like off: and to hold vs fast tied and bound vnto his word. Then is it not ynough for vs to receiue that which God sendeth vs, and to allowe it as good: but wee must acknowledge it to be our whole wisedome, (as shal be added hereafter in this Chapter) so as wee be not skilful to mingle any thing with Gods word, but conclude thus with our selues: Seeing God hath spokē it, it is not lawful for mortal mē to interlace any thing wt it, but they must be contēted with yt which they haue heard of such a maister. This is in effect the meaning of Moses.