Sermons on Deuteronomy, Sermons · Sermon 42
On Tewsday the xvj. of Iuly. 1555. The xlij. Sermon, which is the thirteenth vponupon the fifth Chapter.
22 These are the woordes which the Lorde spake to your multitude, vponupon the Mount from the middes of the fire, out of the Cloud and darkenesse, with a great voyce. And he added no more thereunto, but wrate them in two tables of stone, and gaue them vntounto mee.
FOr as much as wee finde not a better excuse of our lewdnesse & disobedience towardes God, than to pleade ignoraunce: we coulde finde in our heartes to hauehave alwayes that shrouding sheete, so as wee myght saye wee vnderstand not what GOD sayeth, or that hee speakes not vntounto vsus, or else that his voyce is too farre off for vsus to heare. But GOD foreseeing such lewdnesse, meant to preuent all that men could alledge, to the ende they might hauehave nothing to defend themselues withall. And therefore in setting forth his Lawe, it was his wil that the doctrine which is contained therein, should be vttered with a loud & shirle voyce. Yea & he spake it not onelyonly to three or foure, but to all the people, both great & small without exception. Besides this,Matt. 5.18. it was his will that the lawe should be put in writing, that it might continue, and not serue for one age onelyonly, but stand in force and authoritie to ye worldes end. And yt is the cause why it is said in this place, That God spake with a loude voyce. Hereby Moses sheweth that the Lawe is no hidden doctrine, and that men can not alledge that they bee not of sufficient learning: for not with out cause did God so lift vp his voyce, when he intended to giuegive a rule for men to liue by. It is added expressely, That it was doone to the whole multitude. As if he should say, It is true that God hath chosen men from among you to gouerne you, and that he hath giuen them his spirit: but yet for all that, he will hauehave his lawe knowen euen of the rudest and most ignorant,Psal. 19.8. so as it may be a wisedome common to all men. That is one of the pointes which we hauehave to marke here.
The seconde is, That God added not any thing more, after those ten sentences. Wherein Moses doeth the people to vnderstand, that this briefenesse which God vseth, ought to incourage vsus to receiue the thinges that he speaketh. For if he should lay great volumes before vsus: we might replie, that all our life would not suffice to studie them. God therefore was not ouerlong in giuing vsus his woord. There are but onelyonly ten verses of them. Let vsus count them vponupon our fingers, and wee shall hauehave instruction ynough in all things that are requisite for our life. Yea & herewithall Moses meant to doe vsus to wit also, that seeing God hath giuen vsus such a sure rule, as he intended not to adde any whit at all to yt which he had spoken alreadie: it behoueth vsus to holde vsus to it, and it is not lawfull for any creature to adde aught vntounto it. Thus much concerning the second point.
For the third point he rehearseth that againe which he had sayde heretofore: that is to wit, That God in setting forth his lawe, Deut. 4.11.spake from out of the cloud, and that the mountaine smoked, and that there were flames of fire, and flashes of lightening flew to and fro. Whereto tendeth all this? That the doctrine might carrie the greater Maiestie, and that men might be moued to humble themselues reuerently before GOD, and to submit themselues wholly to his word, and to obey the same. These are the three notable points which Moses rehearseth here, before he proceede to the rest.
Now as touching ye first, let vsus remember what hath bene said afore, that is to say, That God spake loud and shirle: and not to a fewe folke, but generally to all the people: which thing was doone to make vsus vnderstand, that Gods woord shall bee cleare and certaine to vsus, so wee playe not the deafe folkes wilfully. True it is that our wits are so weake, as we shall neuer vnderstand one word of the things that God speaketh to vsus, except he inlighten vsus by his holy spirit:1. Cor. 2.13. for the sensuall man vnderstandeth not the heauenly thinges. Those then are too high for vsus. But whereof cō meth that fault and vice but of our owne blindnesse? Yet notwithstanding, Gods trueth, as in respect of it selfe and in it owne nature, is easie & open ynough: and therefore let vsus not charge it with darksomnesse. Againe, what is to be done, if we would hauehave God to make vsus profite in his word? Let vsus be lowely and of small reputation: for it is not in vaine, that he hath promised to teache the lowely.Psal. 25.9. Then let vsus not trust to our own wit, let vsus not come with ouerweening and loftinesse, as though wee thought our selues of sufficient capacitie to iudge of the thinges that shall bee said vntounto vsus: but let vsus rather beseeche God to open our eyes and to reach vsus his hand, and let vsus confesse that we hauehave not the aptnesse to profite in his schoole, further foorth than he giueth it vsus. If wee bee at that point: let vsus not doubt but that Gods word will be easie to vsus, and wee shall vnderstand what he intendeth to say. Hereby we see what wretchednes hath bin in ye world, whereby the cōmon people, and welneere all other men hauehave bene plucked backe from reading the holy scriptures. For it hath bene an opinion, that it belonged to none but Monkes & Priestes: yea & in the end there was such beastlinesse, as it seemed that diuinitie ought to bee locked vp in chestes or caskets. But yet for all that, this record hath indured, and must indure to the worldes ende, namely that God hath spoken with a loude voyce, & not hidden or shrunke himselfe aside into some litle odde nooke. Therfore it was too shamefull a thanklesnesse, that men hauehave so left Gods woord as it were in a wildernesse. And wee ought to marke this text so much the more, where it is saide, that God spake not to some Doctor onelyonly, but to all the people in common, yea euen to the verie simplest sort of them. In respect whereof we hauehave cause to magnifie the goodnesse of our God, in restoring the benefite vntounto vsus, whereof wee see the most part of the world bereft, for their churlishnesse and retchlesnesse sake, so that now adays Gods word soundeth among vsus, and we may reade it, and be partakers of it both openly and secretly, and the treasures thereof are set foorth to vsus, so as wee may inioy them: and that is an inestimable benefite, which wee ought to magnifie. Againe let vsus be diligent in giuing eare to our God, and let no man alledge excuses to shift himselfe from him. For seeing that God speaketh to all ye companie of the faithfull, euen to as many as are baptized in the name of our Lorde Iesus Christ: let eueryevery man on his owne behalfe and in his degree, indeuour to profite thereby, and let all of vsus in common take God for our schoolemaister, and bee readie to hearken to him whensoeuer it pleaseth him to speake vntounto vsus, which thing he doth daily. Thus much concerning the first point, where it is said that God spake to the whole multitude.
Now let vsus come to the second point, that is to wit, That he added not any thing: and that is to the end that we should be the willinger to heare what is contained in the Lawe. It is true that all that euer is set downe in writing by Moses, belongeth to the Lawe. Likewise the thinges that the Prophets hauehave left vntounto vsus, and finally that which is added in the Gospell, containe all one substance. And though the Byble be very great yet notwithstanding GOD hath made it all to ame at one certaine marke, to the intent wee should not goe wandering at rouers, nor bee driuen to make too much seeking whither wee should goe. For why? All is referred to ten verses, as I hauehave said alreadie. Let vsus recken vppon our fingers, and wee shall hauehave Gods commaundements, we shall hauehave a summe of the thinges which we ought to beare in minde, that we may be good schollers to Godward. Seeing there is such briefenesse, must in not needes be that men are too froward, if they refuse such teaching, and can finde no leasure to profite in Gods worde? Now then, let vsus forbeare all such trifling replies as this, Oh sir, the holy scripture is a deepe sea, it is a bottomlesse pit. If a man would enter into it, how should he get out againe? Let vsus alledge no such thinges.1. Pet. 1.12. It is true yt in the scripture God sheweth such secrets, as euen ye Angels doe reuerēce. It is true yt we can hauehave but a small tast of thē so long as we be in this world.1. Cor. 13.12 It is enough yt we know in part (as sayth Saint Paul) & darkely, and yt we see ye thinges now as it were through a glasse, which we cannot see as yet face to face. All this is very true. But yet for all yt, God hath so abased and applyed himselfe to our slendernesse: that the thinges are become easie vntounto vsus, or at leastwise wee conceiue so much of them, as is auailable to our saluation. If we meet with things that are doubtfull: let vsus hauehave this modestie with vsus, that wee rush not too farre forewarde, till wee hauehave first asked counsell at Gods mouth, knowing that wee bee yet farre of from our perfection. Yet notwithstanding, wee may alwayes glorie, that according to the abilitie that is giuen vsus, our Lord will not leaue vsus in doubt and ignorāce, without giuing of vsus such certeintie, as we may walke safely on our way, so as we shall knowe that his calling of vsus to him is not in vaine, and that wee bee not let loose to runne at rouers: but that wee hauehave a certeine marke set vp for vsus to runne at, whereunto if wee hold on our way, wee ought not to mistrust that we shall misse, forasmuch as wee hauehave so good direction. Therefore let vsus beare in minde, that our Lorde speaketh not here according to his owne nature.
For if he should speake in his owne language, should it bee vnderstood of mortall creatures? Alas no. But how is it that hee hath spoken to vsus in the holy scripture? As nurces doe to their little babes.1. Cor. 3.1.2 Saint Paul sayth that hee did as a nurce doth with her little children, when …ee preached the Gospel. And in speaking of himselfe, no doubt but hee sheweth the goodnesse of God, who ruled him after that sort by his holy spirite. And looke what was in Paul: the same doe wee finde lykewise in Moses, and in all the prophets. Then let vsus marke, that God made himselfe nurcelyke, who talketh not to her little babe as shee woulde doe to a man, but hath a respect of the childes capacitie. So then, GOD did as it were stoope, because wee should not hauehave vnderstood what hee sayd, vnlesse he had lowlyed himselfe vntounto vsus. That is the cause why that in the holy scripture, hee shewes himselfe the rather lyke a nucre, to the intent to conceale his high and infinite maiestie, whereunto wee could not atteine, no nor once come neere it. Seeing that GOD hath yeelded himselfe so courteously vntounto vsus: there hangeth the greeuouser condemnation ouer our heades, if wee indeuer not to profite in the doctrine, which is (as yee would say) chawed to vsus aforehand, to the intent that we should doe no more but swallowe it downe and digest it. Furthermore let vsus marke well, yt where as Moses sayth, that God added not any thing to these ten sentences: it is to the end that this breefenesse should stirre vsus vp, and incourage vsus, knowing that Gods intent is not to make vsus to wander as in a thing that hath neither brim, nor bottome: but to set vsus downe these onelyonly ten sentences. True it is that he expoundeth these ten sentences by Moses, and consequently by all the prophets: and in the ende wee hauehave had a finall exposition of them,Heb. 1.1.2. made by our Lorde Iesus Christ, as it is giuen vsus nowadayes in the Gospell. But what for that? Yet hauehave wee still this one marke to aime at, that there are but tenne sentences. Sith it is so, must it not needes bee that men are too frowarde, when they dispise such grace of GOD, and cannot finde in their heartes to come to him when he intreateth them so gently? Yes. So then this is the effect of that which wee hauehave to remember here concerning the easinesse which Moses sheweth to bee in Gods word.
And by the way let vsus marke also, that hee intended to cut off all occasiion of quareling, to the ende wee shoulde learne to bee contented with the simplicitie of the lawe: that is to say, that wee should not fall to controlling of GOD, by adding of collups and morsells of our owne to his worde. For when hee spake: hee spake once for all. And hee will hauehave vsus to holde our selues to that which hee hath spoken, as we shall see hereafter, where he forbiddeth vsus straitly to swarue to the right hand or to the left,Deut. 5.32. or to adde any thing at all to the doctrine thereof. And in deede, seeing that GOD himselfe hath not added aught vntounto it: what are wee, that wee shoulde presume to take vppon vsus aboue him? Thinke wee that when GOD gaue his Lawe, hee had lost his rememberance, and wist not what was for our profite? Can a man bethinke himselfe of any thing that is vnknowen to God?
Againe moreouer, when as our Lorde hath applyed himselfe so familiarly vntounto vsus: thinke wee hee meant to teach vsus by halues, and to leaue vsus in the middest of our way? No. Then let vsus remember that seeing God added not any thing after hee had once spoken those ten wordes: it becommeth vsus to yeelde our selues wholy to the simple doctrine that is conteined in his Lawe, without interlacing of any thing of our owne, assuring our selues that our perfect wisedome is to obey our God. Had this bin wel obserued: we should not be so greatly cumbered nowadayes in correcting ye corruptions yt reigne in the world. For wherof came the corruptiō of Gods religion & seruice, that is is to be seene in the Popedome? The Papistes vaunt they serue God, when they vse their kyrieleysons, their holy, holy, holy, their ceremonies & other petie trash. And why? Because they tooke vppon them to adde to Gods word, so as they thought it not enough to serue God after his owne deuising: vnlesse men also did forge what they listed in their owne brayne. Therfore all yt euer is termed by the name of Gods seruice in poperie, is but toyes of mens inuention. And not onelyonly so: but also the saying of the prophet is fulfilled in them,Esa. 29.13. Ier. 11.13. namely that they hauehave despised Gods commaundementes, and in the meane while giuen themselues to their own inuentions. The worlde sees what mischiefe hath insued through this diuelish malapeartnesse, that men durst disguise Gods word wt their owne dreames and dotages. So much the more therefore doth it stand vsus in hand to marke this text where it is sayd, that after GOD had once spoken, hee added not any thing to that which he had sayd. And in deede, (as I sayd afore) it is an horrible blasphemie, when men take vponupon them to finde some better thing than is conteyned in Gods lawe. It is all one as if they would reproue him as a lyer, or say he was misaduised, or that he had forgotten what hee should hauehave commaunded. But can men finde any better way? No. Then let vsus learne to submit our selues in such wise vntounto God, as wee may alwayes beare in minde, that when God had once spoken, hee made a finall ende and conclusion, as if hee should hauehave sayd▪ Holde yee there, these are my boundes and listes: whosoeuer goes any further, hee shal breake his necke: so as there will bee nothing but falling, if wee keepe not the right way which God hath made and hedged in after that fashion. And although God speake not presently after a visible maner as hee did then: yet ought we to bethink vsus oftentimes of this lesson which is conteined in his lawe. In deede God spake not twice: but hee spake once for all, as they say. Wee on our part ought to heare it often, according to this saying of the threescore and second psalme,Psal. 62.12. the Lord hath spoken once, and I hauehave heard him: but my hearing of it was not for once and away, I hauehave heard it twice. Hereby wee bee warned, that it is not enough for vsus to bestowe one dayes hearing vponupon the thinges which our Lord hath willed to be set forth in his name: but wee must minde them continually. Then let eueryevery of vsus occupy himselfe in them morning and euening all the time of his lyfe,Psal. 1.2. and let vsus not cease to recorde well the thinges which our Lord hath told and declared vntounto vsus. For though wee should apply our selues to them all the dayes of our lyfe: hardely shoulde we atteine to the one halfe of our iourney. It is true (as I sayd afore) that our Lord will instruct vsus so far forth as shall be expedient for our saluation: but yet for all, wee shall alwayes finde our selues to hauehave neede to profit more and more in Gods worde. Therefore let vsus bee diligent, and let vsus not think our labor lost when we take yt way, and apply our whole stody dayly thereunto, so as we neuer leaue searching and seeking out of the thinges which our Lord teacheth vsus. Thus yee see how wee must put this sentence in practise, where it is sayd, that our Lorde added not any thing more.
Now let vsus come to the third poynt, which is: that hee spake from the middest of fyre, Clowdes, and whirlewinde. In deede this hath bin expounded already heretofore: Howbeit forasmuch as it is repeated by Moses: let vsus marke that it is not superfluous. And in deede, it cannot bee tolde vsus too often, that Gods worde ought to carry a maiestie towardes vsus, to make all our wittes to stoope and to submit themselues to it. And why? First wee see there is such pride in men, as they cannot bowe their neckes. It is true that they will not say that they intend to resist God or to bid him battell: but whatsoeuer they say, are they plyable and meeke as they ought to bee? No: they come farre shorte of it. Againe, there is a blockishnesse in vsus, so as wee dote vppon these worldly thinges. Wee cannot rayse vp our wittes to apply them to the hearing of God. Wee cannot attaine to that spirituall wisedome, because our wittes are occupyed afore hand aboute the affaires and cares of the world, and we neede nothing to holde vsus here beneath. Therfore it is greatly for our benefite, that our Lord shoulde touch vsus to the quicke, to the intent we may yeelde such reuerence to his worde, as it may not dye, partely through our stubbornnes and partely through our blockishnesse: that is to say because we be partly so dull, grosse, and earthly, and partely so forepossessed with vanities, that we mount not vpwarde, but are helde downe heere in these corruptible thinges. And therefore not without cause did God speake from the middest of fire, clowdes, and whirlewinde, when hee went aboute to set forth his Lawe. For it was expedient that the people shoulde bee touched with some feare, so as they might say, it is not for vsus to daly with our God. Seeing he appeareth to vsus with so greate and terrible maiestie: what should wee doe but tremble vnderunder him, and yeelde him such subiection as hee may rule vsus as sheepe, and wee all of vsus bowe downe our neckes and holde downe our heades, suffering him to wealde vsus at his will, and giuing our selues in such wise vntounto him, as wee may bee abashed when hee speaketh, and hauehave none other desire, but onelyonly to serue and honor him, and to submit our selues wholy to his guiding? Lo here the cause why God did so magnify his lawe at the setting forth thereof. He could wel hauehave spoken without the casting forth of flames of fyre, without making the hill to smoke, and without hauing any thicke or darke clowdes about him: but it was his will to adde all these miracles, to the intent that the people shoulde bee afrayde. And therefore let vsus marke, that hee intended to bring the prophet Esayes saying to passe:Esa. … namely, that his spirit shoulde not rest vppon vsus, excepte wee tremble at the presence of his worde. For the thing wherein he will try our obedientnesse towardes him, is if wee doe louelove him so well, that as soone as hee speaketh, wee receiue his word without gainesaying, so as wee thinke it good and agree thereunto, saying amen, not onelyonly with our mouthes but also with our heartes, and seruing him quietly all our lyfe long. For Gods requiring of the seruice whereby hee will bee honored at our handes, is to shewe the obedience which wee owe vntounto his worde. Howbeit, forasmuch as wee bee so hard and heauy that we rather dragge backe, and cannot abide to bowe downe our neckes to beare his yoke: we hauehave neede to be helped by all the meanes that are mentioned here. And therefore let vsus marke that these flames of fire appeared not for that time onelyonly, to serue no moe but them that sawe it▪ but also to the intent that the Lawe of GOD should beare record stil at this day, of how great authoritie it ought to bee, and to the intent the remembrance therof should be renued vntounto vsus, that by calling to minde what happened at that time, wee may bee humbled vnderunder the maiestie of our God, and that whensoeuer wee goe about to aduaunce our selues, or to bee tempted with presumption and pride, the burning fire that made the people agast at that time, & the thicknesse and darkenesse of the cloude, and the sight of the smoking mountaine, may come before our eyes and serue to holde vsus in such awe, as all loftinesse my be beaten downe in vsus, and we bee so wakened in good earnest, as we may come & yeeld ourselues to our God to deale with vsus as he list, and to leade vsus whither he will, so as wee may follow him whithersoeuer we bee called by his mouth. Thus ye see whereto we must referre the things that are spoken here concerning the smoking of the mount, the flaming of the fire, and the thicknesse of the cloude.
Besides this, let vsus marke further that Gods appearing in whirlewindes, and thicke cloudes after that sort, serueth to represse mens foolishe curiositie. True it is (as I hauehave saide alreadie) that God speaketh to the intent to bee vnderstoode, and therefore vseth no doubtful wordes▪ nor goeth about the bushe (as they say): but hath vttered his will so plainely, as wee cannot but be throughly instructed, vnlesse we ourselues bee to blame for that wee will not hearken to him. But yet for all this, we must not bee too curious and inquisitiue in seeking whatsoeuer seemeth good to our selues, as we see men commonly bee, who are inclined to such a desire of glorie, that their eares are euer itching, to heare and knowe this and that. But behold, here our Lord saith the contrarie: would ye faine knowe? Behold, here is a cloude to stoppe yee: see what a darkenesse is here. So then let vsus learne that if we wilbe good scholers to Godward, wee must not giuegive our owne desires the head, to searche the thinges that ought to bee hidden from vsus: but content our selues to knowe what GOD telleth vsus, and tary vntill the day of full discouerie for ye knowing of the rest which we cannot yet comprehend. To be short, let vsus be ignorant in the thinges that God voutsafeth not to shew vntounto vsus. For this ignorance of not coueting to knowe more than our Lord giueth vsus leaue to knowe, excelleth all the wisedome of the world.
Nowe let vsus come to that which Moses addeth. Hee sayth, that the lawe was written in two tables of stone, and deliuered vntounto him. Whereas hee speaketh of the two tables:…eut. 4.13. wee must call to remēberance what hath bin treated of heretofore: namely that God could well hauehave written all his lawe in one stone: but it was his will to write it in two that the destinction might the better leade vsus to the vnderstāding of the things conteined in the law. For wee see that our Lord doth as it were chawe the thinges to vsus which are set downe there, to the intent wee shoulde not alledge yt he speaketh to high for vsus. Because there are two principall poyntes of our lyfe: our Lord hath deuided his lawe into two tables, of purpose to make vsus to know how wee shoulde behaue our selues towardes him, and also how wee ought to liue with our neighbors. Is a man desirous to rule his life aright in all perfection? First hee must giuegive himselfe to the seruing of God, so as hee be sure what thinges God requireth and alloweth: and secondly he must liue so vprightly and euenly with his neighbors, as he may shewe by his doinges that hee is the very childe of God. The first poynt then is, to know how God wil be honored at our handes: and the second is to yeelde our neighbors their dewes, and to keepe this indifferencie of nature, of doing nothing to another,Matt. 7.12. which wee would not hauehave done to our selues. So then, in the one table God hath shewed how he himselfe will bee serued, accordingly as I hauehave tolde you already yt he did set himselfe alone there, to the intent yt men should not inuent newe Gods: declaring therewithall that he will not be resembled by any images or puppets: but that forasmuch as he is a spirit,Iohn 4.24. he wil hauehave vsus to serue him spiritually, and not to deuise one thing or other on our own heades, but to yeelde him spirituall seruice: & more ouer that he will hauehave his name sanctified, by our exercising of our selues in his worde, & specially by forbearing [our owne wits,Esa. 58.13.] & by renouncing our owne imaginations & affectiōs, so as we rest from our owne doings, to suffer our selues to be gouerned of God. These are the thinges conteined in the first table. As touching the second, we hauehave seene how he commanded vsus there, to honor our father & our mother, and how he forbad vsus murder, whoredome, theft, euil speach, & all maner of wicked lusting or coueting. That is the cause why God diuided his Lawe into two tables.
Now then, wil we lead our lyfe aright? Let vsus alwayes hauehave regard, first to honor our God, & afterward to liue vprightly and indifferēly wt our neighbors. For there are some yt forbeare to doe harme to their neighbors, but in ye meane while they make no reckoning of God: but they thinke they shall go quite & cleare, so no man cōplayne of thē in the world. And I pray you what matter is it though we steale not frō men, if we rob God of his honor? Is it not a heynouser crime to rob God of his honor, than to rob a man, or to cut his purse, or to rifle his cofer? Yes. Then let vsus not think we hauehave all done, whē men cannot indite vsus nor complayne of vsus. For ye case standeth vponupon yelding vntounto God yt which he demandeth, ye which also is dewe vntounto him. For we be bound to honor him all our lyfe long. Therefore it stā deth vsus so much the more in hand, to apply our minds to ye keeping of ye first table of the lawe, so as we lead not a philosophical lyfe lyke ye heathē, onelyonly to behaue our selues honestly amōg men: but specially yt we hauehave Gods honor in estimatiō & make that the first poynt which wee begin at. Lykewise there are some others which wil needs cary a countenance of deuotion towardes God, and of great zeale to serue and honor him: and yet when they come to bee conuersant among men, they pill, they poull, they quarell, and they be ful of crueltie, enuy, and malice. But let vsus marke that God hath not separated the two tables of his lawe. In deede he hath put a differēce betwixt them: but he hath not deliuered to some men the first table, and to othersome the second to keepe. Hee hath sayd, this is my lawe: and looke what I hauehave ioyned together, must not be put asunder. True it is that ye must be put in remembraunce of the louelove that yee owe to your neighbors, that ye may goe through with it: But yet notwithstanding, when ye hauehave discharged your selues of that poynt, yee must frame your selues to the other also. Lykewise when yee shall hauehave shewed great deuotion in the worshipping and seruing of me: ye must not bee carelesse to liue iustly and vprightly with your neighbors. Also there are many that bee desirous to serue God: but after what sorte? Euen as the papistes doe: after their owne fancie. But our Lordes wil was to bridle vsus in his giuing forth of the first table, to the end we should learne to serue him as he commaundeth vsus, and not lyke well of any thing but that which he alloweth for good. Thus ye see whereto this saying is referred, that God wrate the lawe in two tables.
And his wil was to write it in two tables of stone, purposely to the intent it should continue: For it was not giuen for any little time, neither is it transitorie. True it is that the ceremonies had an end.2. Cor. 3.11. Gal. 3.19. He 7.18.19. and 9.8.10. Ephe. 2.15. Col. 2.14.17 And in that respect the lawe is called temporall: namely because the order that had bin stablished among the people of olde time, to continue till the comming of our Lorde Iesus Christ, was then abolished, and thinges were made perfect, so as wee be no more vnderunder the shadowes & figures which serued for that time. Neuerthelesse the substance and trueth of the lawe serued not for that one age onelyonly,Matt. 5.18. but is a thing that shall indure for euer, and neuer faile. Wherfore let vsus learne, that Gods setting forth of his wil at the going of his people out of Egypt, and his speaking to them vppon mount Sinay was after such a sorte, as he prouided and tooke order therewithal, that his doctrine should stand in force for euermore. And for that cause did he set downe his lawe in two tables of stone, and not write it in barckes of trees as the maner of wryting was in those dayes, or (as we might say nowadayes) in paper or parchment: but his will was to ingraue it in stone as an euerlasting monument, to confirme vsus the better in the thinges that he had sayd. For he was not satisfied with the speaking of it for that onelyonly day: but by ingrauing it in stone, his intent was that wee all our life long, should giuegive attentiue eare to heare what he tolde vsus. Yet notwithstanding, surely Gods ingrauing of his lawe in stone after that sorte, would serue to small purpose, vnlesse it were also ingrauen in our hearts.2. Cor. 3.3. What is to be done then? Let vsus assure our selues that the doctrine which God setteth downe vntounto vsus, is behoofefull and necessarie for vsus, and yet it should stand vsus in no stead, vnlesse hee added a second grace, which is, yt the thing which he hath vttred be forthwith printed in our heartes and bowels. Then lyke as God wrate his lawe at that time in two tables of stone with his finger, that is to say with his power: so now he must be fain to write it with his holy spirit in our heartes, which are stony and hard as the prophet sheweth, where he prayeth God to giuegive vsus heartes of fleshe,… that may be soft, lythe, and plyable to receiue whatsoeuer he shall say. Nowe then seeing that God hath shewed vsus visibly, yt it belongeth to him to write his Lawe, that it may be well knowen: let vsus beseech him to vouchsafe to write it in vsus now adayes by the power of his holy spirit, to the end wee may holde it fast, as the diuell may neuer wype it out of our rememberances, doe what he can.
And herewithall Moses concludeth, that the Lawe was deliuered vntounto him to bee the preseruer and keeper therof, and to bee the minister and dealer forth of it to the people, so as euerie man might acknowledge him for a Prophet. For otherwise he could not hauehave executed his office, nor hauehave builded Gods Church, except mē had knowen that that charge had bin committed vntounto him. Likewise now adayes, if we were not perswaded that it is Gods will, yt his Gospell should be preached by the mouthes of men, and that there should be Shepheardes in his Church to beare abrode his worde: who would vouchsafe to come togither? Neither I, nor any other creature is of abilitie to traine men to come to receiue the thinges that are to be vttered by my mouth. When I speake here in the name of God, and men giuegive eare to the doctrine, to submit themselues to it and to doe him homage: it is more than all the lawes and proclamations of kings and Emperors can doe. Is the mortal man the doer thereof? No. But when we once knowe it to be Gods will, that this order shoulde bee in his Church, and that it should bee kept vnuiolably: namely that there should bee sheepheards to beare abroad his worde and to expounde the same, which should be as messengers to bring tidings of the forgiuenesse of sinnes in the name of our Lord Iesus Christ, and to rebuke, reproue, comfort, and exhort: when we (I say) doe vnderstand it to be Gods wil, that there should be such gouernment in his Church: then are wee ashamed to withstand him yt hath created and fashioned vsus. So then, ye see now why Moses sayd in this text, that God deliuered him his lawe for himselfe. Trueth it is that God gaue it for all the people in generall, as I sayd afore. Why then is Moses now the possessor of it? It should seeme that God meant to bereaue all his people thereof, and that none should bee priuiledged but Moses, so as the lawe should be restrained vntounto him, and the residewe be as it were shut out from it. But it is not so. For although the Lawe was giuen for all the people: yet was Moses made the protector of it. And looke what God hath spoken of him: we must extend it yet further, accordingly as we heare that the prophets were put in the same commission,Deut. 31. …er. 1.5.7. & ….2. to bee as it were disposers or dealers foorth of the treasure of saluation, and of Gods couenant, so as their office was to shewe Gods will from time to time, and to bring vsus worde of it in his name. And the generall rule which Saint Paul giueth vsus,…. Cor. 4.1. is that men must esteem vsus as Gods ministers & as dealers forth of the secretes which he sendeth to the world. Now whereas Saint Paul sayth wee bee dealers forth of Gods secretes: he sheweth vsus thereby, that it is not enough for vsus to hauehave the holy scripture, and to reade it eueryevery man at home in his house: but it is required that it should bee preached vntounto vsus, that wee should hauehave this order of being taught by the mouthes of men, and that there should bee shepheardes to serue Gods turne, to the ende yt by giuing care vntounto them, wee might profite more and more in the doctrine of saluation. And for the same cause doth Saint Paule say in another place,2. Tim. 3.15. that the Church is the piller of trueth, and as it were the ground and standard of the trueth. The Papistes alledge this textfull doltishly, to clayme priuiledge to themselues to deuise newe articles of fayth, and to lode men with lawes at their owne pleasure. But Saint Paul meant the cleane contrarie: For hee saith that the Church is the piller or ground of Gods truth, because that seeing God hath vttered his trueth to men by his Lawe, and by the Prophetes and Apostles: his will is that the same ministerie should indure continualy, namely that there should bee men ordeined and appointed to the office of expounding his worde, and of building vp his Church. Then let vsus vnderstand, that after that maner the Church is the meane of vpholding Gods trueth sounde and vnappayred. For when God rayseth vppe men indued with his spirite, to confirme vsus in the faith, and to inlighten vsus, and to shewe vsus the right way: by that meane Gods trueth continueth in the worlde, so as it is not quenched nor vtterly done away. Let vsus mark then that Moseses meaning here, is not to make him selfe the onelyonly possessor or owner of Gods lawe, and to shake off the people and to shutte them out of the gate: but to vtter his minde plainely to this effect: my friendes, in deede the Lawe is common to vsus all, all of vsus are Gods children, I chalendge no more to my selfe in that behalfe than to you but yet will I dischardge my selfe of the commission that God hath giuen mee, which is that I should serue you for a faithfull expounder of the Lawe, and bee as a keeper thereof, that yee might not thrust it vnderunder foote, nor forget it for euer, but alwayes bee put in minde of it by mee. Sith it is so: let all ministers of Gods worde looke that they bee readie prepared to serue the ignoraunt: and let all men consider howe it is not for vsus onelyonly to reade the holy scripture, but wee must also be diligent to profit therein, and humbly come to ye hearing of those whom he hath appointed to be his ministers, to giuegive vsus the exposition & vnderstanding therof. Thus ye see whereto this text is to be referred.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus feele them better, and to drawe vsus dayly to such repentance, as our whole desire may be to serue him and to please him, without seeking any whit of our own will. And that forasmuch as we be so greatly giuen to worldly thinges, it may please him to drawe vsus from them, and therewithall to graunt that wee may submit our lyfe to his will, and frame it to his righteousnesse, and that for the bringing thereof to passe, his worde may so ouerrule vsus, as wee may bee gouerned by it, and all our whole lyfe be framed thereafter, vntill that being quite rid of all our fleshly affections, wee be clothed againe with his heauenly glory, at such time as wee shall hauehave no more neede, neither of writing nor of preaching. That it may please him to graunt this grace, not onelyonly to vsus but also to all people and nations of the earth. &c.