Sermons on Deuteronomy, Sermons · Sermon 30
On Fryday the vij. of Iune. 1555. The xxx. Sermon, which is the twelfth vponupon the fourth Chapter, and the first vponupon the fifth Chapter.
44 This is the Lawe which Moses did set before the children of Israel.
45 These are the Couenants, Ordinances, and Lawes, which Moses shewed to the children of Israel, after they were come out of Egypt,
46 Beyond Iordan in the valley against Bethphogor, in the Lande of Sehon King of the Amorrhytes which dwelt in Hesebon, whom Moses and the children of Israel smote, after they were come out of Egypt,
47 And possessed his land, and the land of Og King of Basan, two kings of the Amorrhytes which were beyond Iordan towards the Sunrising:
48 From Aroer which is vponupon the banke of the riuer Arnon, vntounto the Hill of Sehon, which is Hermon:
49 And all the plaine beyond Iordan Eastwarde, vntounto the Sea that is in the plaine vnderunder Asdoth of Phasga.
The fifth Chapter.
ANd Moses called all Israel and said vntounto them. Heare O Israel the ordinances and Lawes which I set before you this day, that ye may learne them and keepe them in deede.
2 The Lord our God made a couenant with vsus in Horeb.
3 The Lorde our God made not this couenant with our fathers, but with vsus which are all here aliue at this day.
FOr as much as it is hard to keep men in subiectiō to GOD: therfore after hee had chosen him a people, he vouchsafed to rule thē, not for once and awaye, but euen so long time till they ought to hauehave bin well inured to his yoke. And after the same maner doeth he deale dayly with his Church. One worde ought to bee ynough to make vsus vnderstand the trueth of our God. But forasmuch as wee beleeue not so speedily as were requisite: & when wee hauehave begunne, wee start away againe: and finally forget the things that he had taught vsus: therefore he thinketh it not ynough to hauehave tolde vsus once what is needefull for our saluation, but he doeth also put vsus oft in minde of it, & printeth it in our heartes as much as is possible. That is the cause why Moses rehearseth in this text, yt he not onelyonly deliuered them ye law in Horeb, but also taught it them new againe, after he had gone about with them a fortie yeres or fast vponupon it, yea and ceased not of al that time to set the things continually before them which GOD had earst commaunded him to vtter vntounto them, as hath bin touched already heretofore. But the diligence of Moses is not superfluous in that hee sayth, that being come to the side of Iordan, and hauing vanquished Sehon king of the Amorrhites, and Og the king of Basan his neighbour, hee did stil put the people in minde of Gods lawes and ordinaunces, that they might stand to them and put them in vre, and that if they had not had sufficient teaching already, they might at leastwise euen then know Gods trueth and sticke to it. That is the matter which moses meant by this text. And here he setteth downe expresly: the Lawes, Couenants, Statutes, and ordinances, to expresse the better (as I hauehave tolde you heretofore) that God taught not his people by halues, ne gaue them a doctrine that was darke, short, or vnperfect: but such a lawe as comprehended al that was for their benefite & welfare, so as if they sticked thereunto, they should not neede to seeke any further, for they should hauehave wherewith to direct themselues in all poyntes and all respectes. Yea verily, for the lawe is a full doctrine accordingly also as the worde hath his originall thereof. Againe there are Couenantes: which is as much to say, as y• God couenanteth and indenteth with men, so as he neither forgetteth nor leaueth any thing out, that may make for the maintenance of the couenant betwixt him and vsus, in that it hath pleased him to adopte vsus for his children and Church, to take vsus to himselfe. Whatsoeuer concerneth the spirituall aliance betweene him and vsus, is comprehended vnderunder the worde Couenant, because they be articles. For when men intende to couenant, they set downe articles as well on ye one side as on the other. We see then how God protesteth here, that the Lawe hath enough to teach men withall, so they hold themselues to it. Afterwarde followe Statutes and ordinances. It is a wonder to see how painefull GOD is in teaching of vsus, and how hee telleth vsus that he hath not omitted any thing: and yet for all that, our wittes are so fugitiue, that wee still couet some better thing than wee finde in Gods word. This diuelish curiositie hath reigned at all times in the worlde. And we see that euen at this day, do what wee can, this cursed desire cannot be ouermastered, but that men will still needes be wiser than God would hauehave them to be. And why? For when his worde is preached vntounto vsus, there is no cause for vsus to finde fault that hee hath not shewed vsus all that is for our behoofe. Yet notwithstanding, wee be ticklish still, and woulde faine hauehave this and that, besides that which God hath shewed vsus. Seeing then that such faultinesse bewrayeth it selfe in vsus: it standeth vsus so much the more on hand to remember the counsel that is giuen vsus here: that is wit, that if wee will suffer God to bee our maister, wee shall finde all perfection of wisedome in his schoole. For his lawe is of sufficient abilitie to make vsus wise. And againe,Colos. 1.28. & Deut. 6. (as I hauehave sayd heretofore) it conteineth all the poyntes that serue to vnite vsus vntounto our GOD: wherein consisteth our whole happinesse and glorie. Moreouer it sheweth vsus the rule of well doing, so as we need not to seeke any where else what GOD alloweth, for wee hauehave there his statutes and ordinances. Then may wee well knowe and assure our selues that our lyfe shall please GOD, when wee passe not the boundes that hee hath set vsus. But if wee adde any thing at al to it, let vsus not thinke that GOD alloweth that as righteousnesse or as a good thing: for hee forgate not any thing that was necessarie or behoofefull. And these two poyntes are well worthie to be noted. For they serue to make vsus to set the more store by the doctrine that is dayly set foorth to vsus in the name of GOD. Sith wee see it is the perfect wisedome, ought wee not to apply all our wittes to it, and to holde vsus to it? Sith wee see that GOD foresloweth not, but continueth to teach vsus dayly: ought not wee also on our side to bee attentiue and diligent to profite vnderunder him? And though wee bee not so well giuen to it at the first as were meete wee shoulde: ought wee not to inforce our selues all our lyfe long to know Gods will still more and more, till wee bee quite rid of all ignoraunce, which shall bee when wee be taken out of this world,1. Cor. 1.9.10.12. and not before? Surely that which Moses did, ought to serue vsus for a rule and example at this day. For hee did it not at al aduenture. And besides that, GOD ordayned him to bee as a looking glasse to all prophetes, and to all such as hauehave charge to teache in Gods Church. Let vsus vnderstand therefore that GOD will not hauehave vsus to learne his trueth in one day, as though one lesson were enough for vsus: but hee will hauehave the thinges often rehearsed to vsus which wee hauehave heard, that they may tary with vsus and bee so rooted in our heartes, as wee may no more alledge in excuse of our selues, O I hauehave not yet bin wel instructed. God then on his part is alwayes ready, so as wee cannot erre except we doe it wittingly, willingly, and wilfully as it were.
But here is expresse mention made of: the Temple of Pheor, to shewe that although the people had an eysore there to turne them away to superstition: yet had they a remedie for it also, inasmuch as GOD called earnestly vppon thē by his worde, that they shoulde not meddle with the idolatries of the heathen. In deede it was a hard chastisement for them, to bee driuen to hauehave the temple of an idoll continually in their sight. It was as if God meaning to hauehave spyted them, shoulde hauehave sayd, I hauehave called you to possesse a lande that is alotted to my seruice, where yee shoulde hauehave seene nothing yt should hauehave offēded you: for my Sanctuarie should hauehave bin set vp among you, I should hauehave bin worshiped purely, according to my law, ye land should not hauehave bin defiled with old superstitiōs, al such things should hauehave bin wiped out, so as ye should hauehave heard nothing sownde in your eares but my prayers. But now ye bee here in a corner of a countrie, where ye beholde the temple of an idoll, and where shameful abhominations are committed. Therefore it is as a vengeance which yee be faine to suffer for your sinnes, because yee be not worthie to enter into the land that I promised you. Thus yee see how it was Gods will to chastise his people, whē hee did let them dwell by the temple of Pheor. Lykewise if wee in these dayes bee mingled with idolaters, so as wee bee faine to looke vponupon the filthinesse which they commit, and vppon their peruerting of all religion: let vsus vnderstand that by that meanes God punisheth vsus, or at leastwise humbleth vsus because of our sinnes. And wee ought to bee sory, not onelyonly for the offences that are committed by the vnbeleeuers, but also because wee may well perceiue that wee be not worthie to see the whole worlde reformed, so as there might bee one accorde and consent of harmonie in religion, and GOD bee purely worshipped eueryevery where: I say wee bee not worthie to see it. Nowe then if superstitions bee neere vsus, and wee bee driuen to beholde the markes of them, or to heare any peece of them: Let vsus impute it to our owne sinnes.
But yet howsoeuer the worlde went, GOD failed not to giuegive the people of Israel a good remedie. For when the lawe was taught them so by Moses: it was as if GOD had separated those that were his, from the blinde wretches that went astray in their superstitions. And hereupon wee hauehave to note, that although the whole worlde bee peruerted, and great confusion is to bee seene, and all is full of error and corruption: yet notwithstanding we must take Gods worde for our guide, and that must strengthen vsus to defy all superstitions and idolatries. And if wee bee so full of vanitie, as to fleete too and fro after that God hath giuen vsus his worde: there will bee no excuse for vsus. For as I hauehave sayd afore, Gods declaring of his will vntounto vsus, ought to bee a sufficient bridle for vsus. Though all the worlde went the contrary way, and one sorte followed their owne fancies, and another sorte had some lykelyhood of religion: yet ought none of those thinges to wey with vsus, when wee hauehave once heard the voyce of our GOD, and thereby gotten knowledge of his will. And therefore let vsus learne to make this certeine and infallible doctrine auaileable, that it may drawe vsus from all wicked opinions, from all errors, and from the thinges which the diuell hath forged and men inuented in the worlde. Thus ye see what wee hauehave to remember, when Moses maketh mention here of Pheors temple.
Now herewithall hee addeth also, that this [was done] after their ouercomming of the two kinges, Og king of Basan, and Sehon king of the Amorrhites or of Hesebon. And this circumstance serued to blame the people, if they yelded not themselues obedient vntounto God. Wee knowe that the more fauor GOD sheweth vsus, the more ought wee to bee prouoked to louelove and feare him. God hath shewed himselfe beneficiall to vsus: nowe ought not the same to drawe vsus the more vntounto him? Yes. For if wee bynde a mortall man vntounto vsus by our wel doing: he shall bee taken and deemed vnthankefull, if hee acknowledge not the good that wee hauehave done him: and howe much lesse are we to be excused, if we doe not so to the liuing God? Then let vsus beare in minde that Moses maketh expresse mention here, of the two kinges that had bin ouercome: to the intent that the people shoulde hauehave considered thus with themselues. Goe to, we hauehave had here two excellent victories. Heretofore when wee woulde hauehave attempted it against the forbidding of our GOD: wee were stoutely beaten back, there was no strength nor courage in vsus, our enemies came lyke Waspes or Hornets to sting out our eyes, according to the similitude which hath bin set downe heeretofore. But now are two strong and mightie kinges ouercome, without any cost of ours. So as GOD hath giuen them into our handes. Who was the cause of these two victories? was it not God, who directed and ruled all? Seeing then that he hath pitied vsus, and begonne to performe the promise which he made to our fathers, and giuen vsus so good a hansell of it already: ought wee not to indeuer to giuegive our selues in such wise vntounto him, as wee may be wholy at his commaundement? Should wee not put our selues into his hand, which hee hath shewed to be so mightie for the louelove of vsus? Behold (say I) how Moses meant the thinges that he rehearseth concerning the discomfiture of Sehon and Og: namely to blame the people for their vnthankefulnesse, if they yelded not thēselues quietly to ye seruice of their God, which had bound thē so greatly vntounto him.
But now must we also apply this doctrine to our vse. Whensoeuer wee perceiue any sloth, or coldnes, or rebelliousnesse in our selues, so as our fleshe falleth to striuing, and wee labor not to Godward with so cheareful minde and lustie courage as were expedient: we must enter into account of the benefites that we hauehave receiued at his hand, [and thinke thus with our selues:] wretched creature how happeneth it that thou art so loth to sticke to thy GOD, seeing hee hath shewed thee his will? consider what thou hast of him, bethinke thee of the benefits which hee hath bestowed vppon thee vntounto this houre. Let eueryevery man examine himselfe how much hee is bounde vntounto GOD, that wee may bee the more inflamed to serue him. And let vsus vnderstand, not onelyonly generally that hee hath created vsus: but also that besides his redeeming of vsus by the bloud of our Lorde Iesus Christ, as hee redeemed the Israelites out of Egypt: and besides his drawing of vsus vntounto him by his grace: wee hauehave also had the doctrine of the Gospell, which was all one as to take vsus vnderunder his protection, and hee sheweth it vsus dayly by effect. How many helpes and succours hauehave wee had in our infirmities? Shoulde not Satan hauehave ouercome vsus a thowsand times, if our God had not reached out his hand to rescue vsus? Surely we should be vtterly ouerthrowen. Yea we should not only be borne downe wt temptations, but we should also be vtterly ouerwhelmed, if we were not for such rescue as I speake of. Seeing then that our Lord ceaseth not to confirme vsus dayly in his grace: Let vsus on our side looke yt wee take occasion thereby, to serue him the more earnestly, as wee see is spoken of here.
Nowe proceeding herewith, Moses addeth yt he spake thus to ye people of Israel, saying: Hearkē to the Lawe which the Lord hath caused to be set before ye, that ye may learne it & keepe it. Here again Moses rehearseth ye preface which wee hauehave seene heretofore: yt is to wit, yt Gods law was not giuē, only to ye end yt men should heare it & know what it is: but to ye end we shoulde be reformed, & that God might hauehave proofe of the subiection yt we yeld vntounto him. To be short, we see that Gods doctrine consisteth in practise, & that we must shew by our deedes that we hauehave not bin taught it in vaine. Here Moses saith first of all, Heare the Lawe which I set foorth to you in your eares to learne it. As if he should say, Gods meaning is not that the doctrine which is preached vntounto vsus in his name & by his cōmission, should fall to the grounde: but yt wee should receiue it diligētly, & set our whole mindes vppon it. For what is the cause why we profite so slenderly in Gods worde, but for yt wee busie our selues to much about wordly matters? If we come to a Sermon, or if wee reade the holy Scripture, it is but as it were for fashions sake, we indeuour not to doe as wee ought to do, yt we might obserue the things yt are told vsus. Wherefore let vsus see that we become diligent schollers, while God is so gratious to vsus as to teach vsus by his word. And for the same cause doth Moses say that hee setteh it forth in their eares. In deed this manner of speech were harsh in our tongue: neuerthelesse it importeth, that God speaketh not to vsus in a darke or strange language: but that he vttereth himselfe familiarly, so farre forth as is requisite. Seeing then yt God commeth down to vsus, to the end we might hauehave his wil familiarly vttered vntounto vsus: what excuse will there be for vsus, if his word be lost, or if it slippe away, or if we take not hold of it to fare the better by it? True it is yt forasmuch as we be grosse and ignorant, we shall euer finde much darkenesse in Gods word, so as it shalbe to high & profound for vsus: but who is to blame for it? Let vsus marke then yt al such as complayne yt Gods words is an vnknowen speach vntounto thē: are here rebuked of lying: & they do god wrong in slandering him, forasmuch as they deny and despise ye grace which Moses protesteth to hauehave bin offered to ye Israelites in the setting foorth of the lawe. For he saith yt at yt time God spake to the peoples eares by the mouth of him. Sith it is so: the doctrine ought to hauehave bin familiar enough to them. And much lesse cause hauehave we nowadayes to alledge this shift, that wee vnderstand not the thinges yt are contained in the holy scripture. For God speaketh merily enough and familiarly enough vntounto vsus. It is long of no… but our selues yt we hauehave not our eares bored to heare him. And so let vsus marke well, that there remaineth nothing for vsus to doe, but to be attē tiue that we may profite by the doctrine.
But yet herewithall we must resorte to that which I hauehave touched afore namely that it must be kept and throughly followed. for if we doe no more but onelyonly lyke well of Gods worde, & yelde recorde vntounto it that it is good,Rom. 7.12.14. true, and holy: God shall be greately beholden to vsus for it. What is to be done then? Behold, God will try whether he be our maister or no. For the thing whereby to rule our lyfe, is not onelyonly to inquire what he sayth vntounto vsus: but also to giuegive ouer our owne desires and affections, and to desire nothing else but to please him, and to bee gouerned by him and by his righteousnesse. When wee be at that poynt, then is it a good proofe that God hath such authoritie ouer vsus as hee deserueth. But vntill wee bee come to that poynt, we shall neuer knowe what it is to hauehave profited in the doctrine. Therefore let this worde Doe or Performe runne alwayes in their minds which heare the worde of God. How now, let them say? Beholde God hath graunted vsus the grace to be taught. And to what ende? not to the ende wee should but only hearken to it to say, yea mary, yt is well sayd, this is good: but to the end that our whole lyfe should bee reformed, and that forasmuch as it is a good and sure rule, wee shoulde no more goe astray as wee hauehave done, and as the ignorant wretches do, which are wandered out of the right way, and hauehave not the teaching that wee hauehave, whome the doctrine ought so to mortify, as God may reigne ouer vsus, and wee be subiect vntounto him. Thus yee see in effect what Moses meant by protesting to the people in this preface, that his setting foorth of the Lawe vntounto thē, was not to the intent they should but only heare it and hauehave their eares beaten with it: but to the intent they should also imbrace it and keepe it.
And for confirmation hereof hee alledgeth, that God made his couenaunt with the people in Moūs Horeb, the better to bring them to feare, and to obey him for euer. For if GOD should but onelyonly exact his dew of vsus: yet were wee sufficiently bound to cleaue to him, and to stick to his commaundements. But nowe seeing it hath pleased him of his infinite goodnesse, to come as it were to a common treatie, and to binde himselfe interchaungeably vntounto vsus, whereas there is no cause why hee shoulde bee bounde: so as hee couenanteth to be our father and Sauiour, and to receiue vsus into his flocke, to be his inheritance, that wee may liue vnderunder his protection, and hee setteth the euerlasting lyfe before vsus: Seeing hee doth all these thinges for vsus, ought not our heartes to yeeld, though they were of stone? Seeing that the creatures doe see that the liuing God abaceth himself so farre, as to vouchsafe to enter into treatie with thē, as if he should say, Go to, let vsus see at what poynt wee bee: in deede there is an infinite distance betwixt you and mee, I might commaunde you what I thinke good without hauing any further to do with you, neither are you worthie to come ny me, or to hauehave any acquaintāce wt him yt can cōmaund you what he listeth, without making any other protestation than only this, This will I hauehave ye do, this is my minde: & yet for all yt I forbeare mine own right, I offer my self to you to be your leader & sauiour, I am willing to gouern you, & you shalbe as my litle housholde, I wil be your king if you will bee contented with my worde: and besides this, thinke not that my making of my couenant with your fathers, was of purpose to gayne any thing at your handes: for I hauehave no neede nor want of any thing, and if I had, what could yee doe for mee? but I seeke your welfare and your saluation: and therefore I am here ready to enter into couenaunt wt you, and to binde my selfe to you for mine owne part: Seing that the liuing God stoopeth so lowe, I pray you must wee not needes bee too too vnthankefull, if wee yeeld not to humble our selues vnderunder him, and forbeare all pride and statelynesse? So then, it is not without cause that Moses speaketh here, of the couenant that God made with his people, to the ende that his goodnesse and grace might bee chiefly knowen. And if this tooke place in the time of the Lawe, there is much greater reason that it should take place at this day. For our Lordes couenanting was not onelyonly with ye Iewes, nor for that one time onelyonly: but when hee sent his onelyonly sonne, then did hee shewe himselfe much more fully to be our father and Sauiour than hee had done afore, and hee did it after as sweete and friendly a manner as could be, so as it is all one as if hee had euen opened his bowels vntounto vsus. Seeing then that God hath giuen vsus his owne hearte in the person of our Lorde Iesus Christ, and we heare how Christ protesteth that hee will not hencefoorth call vsus his seruauntes but his friendes,Iohn 15.15. because hee hath imparted himselfe vntounto vsus so familiarly: I pray you must not the diuell needes hauehave bewitched vsus, if wee bee not moued to yeelde our selues wholy vntounto him, and to forsake our selues and all our owne affections: Therefore whē wee feele any naughtinesse in vsus that keepeth vsus backe from seruing God, if wee finde any slothfulnesse in vsus, if wee bee fallen too fast a sleepe in this worlde: then to waken vsus vp, and to cause vsus to magnify God, let vsus cal to minde the couenant which our Lord hath made with vsus.
Now hereupon Moses addeth, It was not with your fathers that God made the couenant, but with vsus, euen with vsus that are all aliue at this day. This sentence may hauehave a dubble vnderstanding. For it may be taken as though Moses made a comparison, to shewe the better that the people which liued at that time, might hauehave bin the more inflamed to serue God, because they had receiued more grace than their fathers. And for the same purpose also doth hee say in Exodus, I hauehave not imparted this name of mine to your fathers.Exod. 6.3. God speaking there to Moses, telleth him that hee had not manifested himselfe so playnely to be God, vntounto Abraham, Isaak, and Iacob, as hee did commaund to be done by Moses. Hereby hee meaneth that the people ought to be ye more attentiue as now, because God reueiled himselfe to them after an vnaccustomed manner. And so the meaning of this text might bee that God made not the lyke couenant with our fathers. True it is that God spake to his seruantes Abraham, Isaak, and Iacob, and instructed them sufficiently. And it is sayd expresly in the eighteenth of Genesis,Ge. 18.17.19 Shall I hide from my seruaunt Abraham, what I intend to doe vppon Sodom and Gomor? No: for I know hee will teach his housholde my decrees, ordinances, iudgementes, and lawes. Yee see here that Abraham did sufficiently instruct his housholde and that not after a slender fashion, but in Gods iudgementes, statutes, and ordinances, so as it must needes bee sayd that hee had Gods lawe well printed in his heart. But yet for all that, it was a benefit not to be held skorne of, when God sent his Lawe to the people in two tables, and vouchsafed that there shoulde bee wherewith to instruct them continually, and also that the same thinges shoulde bee recorded for vsus lykewise. The thing therefore which wee may gather vppon this text is this protestation which Moses maketh to the people, as if hee should say: my friendes, consider the benefit which God bestoweth vponupon you this day, which (verily) hee bestowed not vppon our fathers. For hee gaue not them the lawe in writing as he hath done to vsus, neither vttered he thinges vntounto thē by percelmeale. True it is that he taught them sufficiently and as much as was requisite for their saluation: but behold, wee all this day are come a step higher than they were: and therfore ought wee to come the neerer vntounto him, seeing that hee is so come downe vntounto vsus. That is Moseses meaning if we take the text after the foresayd maner.
Lykewise might a man say to vsus at this day, that God hath not delt with our fathers as hee hath dealt with vsus. And so meant our Lord Iesus Christ when hee sayd to his disciples,Matt. … Luke. … many kings & prophets hauehave desired to see the things that you see, and to heare the thinges that are preached vntounto you, and yet hauehave not had their wishe. Seeing then that God of his infinite merciemercy hath vouchsafed to preferre vsus before the Patriarkes and prophets: according also as it is sayd,1. Pet. 1.1… that the Prophets serued more for our times, than for their owne: thereby wee ought to learne to resort vntounto him, & to giuegive our selues wholy to his doctrine.
Howbeit if all thinges bee well considered: although the matter before rehearsed be very profitable, and that the same exhortation be oftentimes made in the holy scripture: yet if all the woordes be well weyed, Moses meant that God made not his couenant with those that had heard the Lawe at the first giuing of it foorth, yt is to say, not only with them: but also with those that outliued them, and succeeded in their place after their decease. So to bee shorte, Moses intended to shewe here, that the Lawe was not mortall, to continue onelyonly during the liues of such as had the first hearing of it: but that it was a doctrine which shoulde continue in force and authoritie for euer. The Lorde our God (saith hee) made not his couenant with our fathers: that is to say, hee meant not that onelyonly our fathers should bee his people, and so to binde himselfe in such sort vntounto them, yt his law should serue but for a fortie or fiftie yeres: but he hath made his couenant lykewise with vsus, and with those that were yet vnborne when the lawe was giuen foorth. Although then that yee were not at mount Horeb, ne sawe the fire vppon the hill: yet notwithstanding assure your selues that your God did adopt you at the same time vntounto himselfe, and comprised you lykewise in the couenant that hee made. Therefore it behooueth you to keepe his lawe, because it was set forth to last for euer, and to continue from age to age, and to be preached vntounto the worldes end. That is the true and proper meaning of Moses. And hereof wee may gather a good lesson: which is, that although we were not at the first setting abroad of the Gospell, nor sawe the thinges that are reported to vsus of the lawe: yet must not Gods word forgoe his authoritie with vsus. And why? True it is that Gods raysing vp of Moses was a speciall prerogatiue to the people that liued in that time: but yet must not the authoritie of the Lawe bee impeached for all that: for it conteineth Gods trueth, which indureth for euer, and is not variable nor transitorie after the maner of men. It is sayde that men are lyke a flower or as the grasse yt withereth and dryeth away out of hand:Es. 40.6.7.8 1. Pet. 1.24. Psal. 103.10 Psal. 117.2. & 119.90.152.160. & 1. Pet. ….25. Psal. 119▪ 142. Psal. 146.6. 2. Cor. 3.11. Eph. 2.15. Col. 2.14. He. 9.10.11. Mat. 5.17.18 He. 8.8.9.13 but Gods trueth endureth for euer. And this trueth which is vnchangable and vnuariable, is conteined in the Lawe. True it is that the Lawe as concerning the ceremonies is quite abolished: but as concerning the substance of it, & the doctrine yt is cōteined in it, it keepeth his force for euer and neuer decayeth. Nowe let vsus marke that although wee were not in the time of Moses, yet is it not for vsus to despise the the thinges that are reported to hauehave bin done [at that time,] or which are contayned in the lawe. And why? For hee spake them to vsus. Hee spake not onelyonly to the multitude that was assembled at mount Horeb: but also generally to the whole worlde. Now if this bee verifyed of the lawe: much more reason is it that it should bee so of the Gospell. For as I sayd, the lawe, as concerning the shadowes and figures, is gone to decay: but in the Gospel there is no such lyke thing. For here our Lord maketh his newe and euerlasting couenant:He. 8.8.9 10. it is a couenant that indureth from age to age [without ceasing.] What is to be done then, when the Gospel is preached? Wee must assure our selues that the sonne of GOD is come into the worlde: not onelyonly to teache those with whome hee was conuersant when he was a mortal man:Matt. 17.5. but also to purchase them vntounto God his father,Act. 20.28. and to call the world to saluation, by giuing his Apostles commission to sound foorth their voyces through the whole worlde,Matt. 28.19. & Mar. 16.15.16. that euen those might bee made partakers of his doctrine which neuer heard them: which doctrine wee also must receiue still at this day, as if Iesus Christ himselfe were stil among vsus, or as if the Apostles spake to vsus with their owne mouthes. That (say I) is the thing which wee hauehave to remember vppon this place. And therefore let vsus not make any alteratiō in Gods Church, or attempt to innouate any thing in his worde, forasmuch as we knowe that hee will hauehave it to holde on continually in one equall course and trayne. For seeing hee hath giuen vsus his Gospel, and stablished a certaine gouernment in the time of the Apostles and in the primatiue Church: it behoueth vsus to come to the same, and to stay there. If wee doe otherwise▪ it is all one as if wee would make Gods worde mortall and corruptible as wee our selues are. Wherefore let vsus learne, that although the worlde bee variable, so as there bee turnes and returnes eueryevery day, and there is not any of vsus all which hath not a number of opinions running in his head: yet must wee not looke to hauehave the libertie to doe now one thing and now another. Why so? For God hath not made his couenant with our fathers, but with vsus that are aliue this day. Then let vsus vnderstand that as long as wee bee in this world, God gouerneth vsus here and sheweth vsus the way, to the end wee should not bee as wandering Pilgrims roming vp and downe, to gad after our owne lustes: but bee guided as it were by his hand. To be short, whereas Moses sayth here, vsus that are all aliue this day: it serueth to shewe that men must not of all their lyfe long inuent any newe lawe, nor hauehave one to day and another to morrowe. For why? Our lyfe dependeth vponupon Gods Lawe, and that ought to content vsus:Leuit. 18.5. Ezec. 20.11. Rom. 10.5. Gal. 3.12. therefore let vsus but onelyonly profite in that, and hauehave an eye to the thinges that tend thereunto.
Furthermore, no doubt but that Moses vpbraideth the people here with their vnthākefulnesse, if they should not dedicate their liues to the seruice of GOD. As if hee should say, By what meanes liue wee? Is it not because our Lorde hath placed vsus in this world? Againe, seeing that the lyfe which wee hauehave commeth of him, ought wee not to bestowe it in his seruice? Ought it not to bee wholy consecrated vntounto his wil? Thus then ye see how Moses tanteth al such as runne astray and follow not Gods worde. But yet herewithall wee must beare in minde the thing which I hauehave touched afore: that is to wit, that wee hauehave not a doctrine of two or three dayes continuance: but that wee must bee confirmed in it as long as wee liue. When wee hauehave once receiued the thinges that are conteined in ye holy scripture:Phil. 3.1…. Eph. 4.15. we must indeuer to profite in them: and to goe forewarde still in such wise, as wee may still growe in them vntill God take vsus out of the world: assuring our selues that he wil keep couenant with vsus, so as he for his part wil not bee vnfaithfull nor vnconstant, but stedfast in his purpose. Seeing that hee is so: let vsus bee the lyke, and so long as wee liue, let vsus hauehave none other respect but to sticke to him, euen in such wise as hee sheweth vsus by his word. For wee must not goe about to knit and linke our selues to our GOD by our owne fancies: but looke as hee commeth to vsus, so must wee goe to him, and when wee bee there, wee must beware that wee keepe vsus there. Thus ye see what wee hauehave to gather vppon this text, that wee may bee the better disposed to receiue the instruction that shall bee giuen vsus hereafter, concerning Gods Lawe and commaundementes.
Nowe let vsus kneele downe in the presence of our good GOD with acknowledgement of our faultes, praying him to make vsus feele them better than we hauehave done, so as our whole seeking may bee to submit our selues vntounto him, and hee may vouchsafe to reach vsus his hand, not suffering vsus to bee any more giuen to our owne fancies and affections, but that wee may magnify his goodnesse which he vseth towardes vsus, and fare the better by it by yeelding him the obedience that hee deserueth: specially because hee hath vouchsafed to bring vsus his lawe and declare it to vsus, and hath not onelyonly shewed vsus the way how to liue well, but also vouchsafed to adopt vsus to bee his children, and too shewe himselfe to bee our father and Sauiour for our Lorde Iesus Christes sake. That it may please him to graunt this grace not onelyonly to vsus, but also to all people. &c.