Sermons on Deuteronomy, Sermons · Sermon 43
On Wednesday the xvij. of Iuly. 1555. The xliij Sermon which is the fourteenth vponupon the fifth Chapter.
23 And when yee heard the voice from the middest of darkenesse: because the Hill burned, yee came to mee, all the heades of your tribes, and your Elders.
24 Then saide you, Behold, the Lord our God hath shewed vsus his glorie and his greatnesse, and wee hauehave hearde his voice from the middest of the fire: This day hauehave wee seene that GOD hath spoken with man, and man is still aliue.
25 Now then: why die wee? for if wee heare the voice of our Lord God againe, this great fire will deuour vsus, and we shall die.
26 For what man is hee that may heare the voice of the liuing God speaking from the middest of the fire as we doe, and yet liue?
27 Goe thou and heare whatsoeuer the Lord our God shall say, and then tell thou vsus what the Lord our GOD saieth to thee: and wee will heare it and doe it.
WEe bee of opinion, that where as God causeth his worde to be preached vntounto vsus by ye meanes of men, if he spake to vsus in his owne maiestie, or sent some Angell to appeare vntounto vsus, wee would bee the better touched, and all the world would bee conuerted by and by, and eueryevery man obey without gaine saying or rebelling: but wee knowe not what is for our owne benefite and behoofe. For if wee looke vppon our owne frailtie: it is not possible that God should make vsus feele his power, but it shoulde be to our vtter vndooing and destruction. Now therefore when men are desirous that God should come downe from heauen, or manifest himselfe by some visible token: they know not what they bee, nor how frayle their state is. For did they wel consider it, they would bee agast at Gods infinite glorie, knowing well that they were not able to abide it. Besides this, let vsus assure our selues that God tendereth our welfare and saluation, in shewing vsus his will by the mouth of men, when hee ordeyneth and appoynteth them to be ministers of his worde, to bring vsus such message as hee knoweth to bee for our benefite. Neuerthelesse, it was his pleasure to auowe it by open proofe to mens faces, that it is not good for them to heare his voyce thunder from heauen. And that is the cause why hee thought good to giuegive forth his lawe, not simply by Moses, but by comming downe in his owne person, as I hauehave declared already, and as I tolde you yesterday that the lightninges and whirlewindes, and the flaming of the fire, and all that is written in the ninteenth and twentith chapters of Exodus,Exod. 19.18.19. & 20.18 was done eueryevery whit of it to the end that the people of Israell should learne to yeede reuerence to Gods word. And this lesson belongeth to vsus also. For Gods intēt was that the remembrance of those thinges shoulde indure for euer, and that they should be put in vre continually. So then, we see here that God hath vttered his glorious maiestie once for all, to teach vsus to receiue his worde with all reuerence and lowlynesse.
But yet furthermore hee intended lykewise yt the people should bee driuen of themselues to say, It is not good that God should speake to vsus againe. OnelyOnly let vsus hauehave a man to bring vsus the doctrine which it shall please him to send vsus. And this rule serueth to condemne vsus, if wee followe not this people which stepped forth to say so. And if any man alledge, that the thinges which were spoken at that time cannot binde vsus: The answere is easie, namely that if God should doe the lyke at this day, that is to wit, if hee should speake ye thinges with his owne mouth, which we heare at the mouthes of men: it were impossible for vsus to abide his glory, wee should bee vtterly vndone. And therefore let vsus learne that this is rehearsed vntounto vsus, to the ende that in the person of the people of Israell, wee might vnderstand that God applyeth himselfe to our …lendernesse and infirmitie, and that in voutsafing to send vsus his worde, to bee preached vntounto vsus by men lyke our selues, whome hee maketh his messengers: hee hath respect to our benefite and commoditie: and therefore it proceedeth of a foolish and inordinate lust in vsus, to desire that hee shoulde appeare to vsus from heauen, or that hee shoulde worke any visible miracle: for wee cannot comprehend his glory and maiestie.
Furthermore although the proper nature of the lawe bee to fray folke: yet notwithstanding, the same may also bee verifyed of the Gospell. For wee must take it for a generall rule, that as soone as wee perceiue Gods presence, we must needes bee abashed. Wee see how the very Angels doe hide their eyes,Esa. ….2. because Gods glory is too great for them, and they be driuen to confesse that they bee too feeble, as creatures. And what will become of vsus then? For wee be inferior to the Angels, and besides that, wee holde not still the vncorruptnesse of our nature. Wee be not as wee were created: that is to say, we be not earthly men as our father Adam was, but wee bee vtterly corrupted, so as there is nothing but sinne in vsus: and therefore God is faine to be as an enemie to vsus, and wee bee faine to shunne his throne, as offenders shunne the seate of the Iudge to the vttermost of their power. To bee short, we be but wretched wormes and caryons. Nowe then, looke how soone God commeth neere vsus, wee must needes be dismaied, yea and vtterly stryken downe. And therefore (as I hauehave touched already) it is to our benefite that God sheweth himselfe after that fashion: that is to wit, by the meanes of men, so as hee appoynteth men to shewe vsus his will as well as if hee spake himselfe, and hee will hauehave vsus to receiue his word with as great reuerence, as if we heard him thundering from heauen. But yet it will bee good for vsus to vnderstand more at large, the thing that I hauehave touched in one worde: namely that the Lawe frayeth vsus far more in comparison than the Gospel, as is declared also more at length elsewhere. And why is that? Because that in the Lawe God requireth that which is due to him at mens handes. But now let vsus see if wee be able to discharge our selues of it. No: but contrariwise wee bee lyke wretched detters, which hauehave not one dodkin nor dodkins woorth.
Now then wee be vtterly vndone. For whatsoeuer come of it, God dischargeth vsus not, but sheweth vsus that wee deserue to bee cursed and damned at his hand. And for the same cause, after he hath shewed how the lyfe of man ought to bee ruled: he addeth this curse thundering downe vponupon them: That they be all accursed which performe not all the thinges that are conteined there.… As if hee should say: All men must bee faine to yeelde themselues guiltie in this behalfe, and from the greatest to the least they must all knowe that they be in my daunger, and that I may sinke thē downe to the bottom of hel. I doe already pronounce this sentence, & there is no man able to reply against it. Behold then ye are all lost and condemned: This is the language of the Lawe, and the speach that God vseth there: and now must not all men needes quake at it? Yes. So then it is not sayd for nought that the lawe frayeth vsus, and that we must needs bee forlorne, so long as God listeth to demaund his due at our handes with rigor. But the case standeth not so with the Gospell.Eze. 11.19. & 2. Cor. 3.3 For there God beareth with vsus, and not onelyonly forgiueth vsus our sinnes, but also wryteth his lawe in our heartes. And moreouer although wee serue him but by halues: yet doth hee pardon vsus our defaultes, and as it were winke at them. And lyke as a father will not presse his childe too straitly: so doth God vse a fatherly gentlenesse towardes vsus in the Gospell, to the intent wee should not bee afraid to come vntounto him. In respect whereof the Apostle in the Epistle to the Hebrewes,He. 12.18.20 sayth that wee bee not come to this smoking mountaine, wee be not come to mount Sinay to bee astonished at the sight of burning fyre, and at the sight of the lightnings and of all the other thinges that were done there to abash the people: but that wee heare a gratious and pleasaunt melody, wherein we be accompanyed with the Angels of heauen, with the soules of the holy patriarkes and other fathers that liued vnderunder the hope of lyfe, notwithstanding that they had as then but darke shadowes of it, and so GOD coupleth vsus with those that waited in olde time for the comming of our Lord Iesus Christ. Seing it is so: we must not recoyle backe, but goe still on foreward with a chearefull courage to heare our God, because he speaketh to vsus so kindely, and with so fatherly speach, as doth not scarre away his children, but rather (as ye would say) allure them. This difference then is to be marked well, that it may make the Gospell amiable to vsus in comparison of the Lawe.
But yet for all this we must come backe againe to the generall principle: which is, that it is much better for vsus that Gods word should be preached vntounto vsus by the mouthes of men, than yt God himself shold thunder it down from heauen. And why? For let vsus but here the naturall thunder, and by and by we be astonished, and yet is nothing expressed there, God doth but (as yee would say) braye with a confused noyse. What would come of it then if hee should speake to vsus, & shew vsus his glory? We feele such a weakenesse in all our senses that we cannot so much as looke vponupon the sunne which is a corruptible creature: and how then can we beholde gods maiestie, if it shewe it selfe to vsus playnely and in full perfection? And therefore it is sayd that no man liuing can see God, and not dye and bee vtterly consumed. Trueth it is that God shewed himselfe to Moses, and that, not as he did to the prophets, not in dreame nor in vision: but with a speciall priuiledge, and (as it is sayd in Exodus) face to face as a man speaketh to his friend,…xo. 33.11. and with so great familiaritie, that he was after a sort exempted from the companie of men, that hee might become the more familiar with God. But yet for all that, the trueth is so that GOD shewed himself vntounto him but in portion & measure. For had he shewed himselfe in his infinite being: what grace of the holy ghost soeuer Moses had receiued, hee must needes hauehave bin vtterly ouerwhelmed. In deede once in his lyfe God shewed him his glory more fully than euer he did: but yet for all that, he sawe but as it were the backe parte of him. In the which similitude is expressed vntounto vsus, that when wee see but the backe of a man, wee see not the chiefe part of him, (for the chiefe sight of a man is in his face:) so although Moses had speciall familiaritie with God, insomuch that in yt souereigne sight which was shewed him in the mountaine, he was separated from the state of this mortall and transitory lyfe, and was as an Angell of paradise: yet notwithstanding he sawe God but in part, as if wee should see a man but on the back. Therfore let vsus be contented when God vseth the lyke order with vsus: (that is to wit, that his worde bee preached vntounto vsus by men:) and let vsus receiue it as if wee sawe his maiestie face to face. And why? For it is good for vsus that shepheardes are ordeined to bee ministers of his worde, because we shoulde be vtterly confounded by the glory of God, if it were manifested to vsus to the full.
And to the ende that no man shoulde hauehave cause to complayne, as though Gods doctrine were not sufficiently ratifyed, but yt it were to be doubted whether a man might holde him to it or no: therefore did hee shewe himselfe in the setting forth of his lawe. And wee hauehave record of it heere, in that the people say, It is the Lorde. This day hath hee made vsus to see his glorie, and his greatnesse: and wee hauehave seene that it is euen hee that hath spoken vntounto vsus: hee hath not put any other person in his place, but we hauehave heard his voyce with our owne eares. This was done but once for all. Howbeit let vsus take the thinges that are reported here, to bee as a record that Moses spake not on his owne head, nor deuised the doctrine of his owne brayne, which we receiue of him: but that hee was a faithfull stewarde to Godwarde, who aduoweth him so to bee, and not onelyonly ratifyed his doctrine with miracles, but also declared in his owne person, howe it was hee himselfe that was the author of the doctrine that Moses taught. And forasmuch as it was good reason that the Gospell should bee authorised as well as the Lawe: wee hauehave had recorde likewise from heauen, that the same is not a doctrine of man, but that it proceedeth of God.1. Pet. 1.17.18. And this is the thing which Saint Peter toucheth in his second Epistle, saying that hee & his fellowes had heard the voyce from heauē, whereby the father proclaymed his sonne the chiefe maister and teacher of all his Church, saying, this is my welbeloued sonne, heare yee him.
Seeing then that this voyce hath thundered from heauen: God hath shewed that wee must not take the Gospel as a doctrine bred here belowe, but we must alwayes hauehave the sayd maiestie before our eyes. Lykewise noweadayes if we will bee Gods true disciples, wee must at our resorting to sermons, remember what Moses rehearseth, namely that the lawe was giuen forth in such sort, as God was the speaker thereof. Againe in the second place we must adde the testimonie that I am about to alledge, so as the foresayd saying of God may euer ring in our eares, whereby he proclaymeth our Lord Iesus Christ to be the onelyonly partie whom he will hauehave men to heare. Loe here the perfect seale whereby Gods worde hath full and perfect authoritie among vsus as it deserueth, notwithstanding that it be brought vntounto vsus by mortall men.
Furthermore to the intent that men may not thinke that Iesus Christ is not to bee heard, but onelyonly in his owne person: hee sayth, hee that heareth you,Luke 10.16. heareth me, and hee that refuseth or despiseth you, despiseth mee, and him that sent me. In deede the Pope and his champions lyke a sort of traytors to God, vsurpe that saying to mainteine their owne tyrannie: but it belongeth as much to them as to the diuell of hell. And why? for first they should bring vsus the pure doctrine of our Lord Iesus Christ. For the sonne of God hath not resigned his office to men to be spoyled thereof, hee will not hauehave vsus gouerned after the lyking of men: but hee himselfe will alwayes hauehave the preheminence and soueraigntie ouer vsus that was giuen vntounto him. Now then, whereas hee sayth that in hearkening to those whome hee sendeth, wee hearken to him: his meaning is, that if wee obey the doctrine of his Gospell, without despising of it when it is preached to vsus by men: it is all one as if hee himselfe spake to vsus, and wee must not in this case rest vppon the outward appearance. And that is it that Saint Paul meaneth in saying, that although wee be brittle vessels,…. Cor. 4.7. yea and as broken vessels of no valewe nor worthinesse: yet the inestimable treasure that is committed vntounto vsus, is not ye worse or of lesse estimation & valewe therefore. True it is yt we cannot purchase the word of God such reuerence as we faine would. And why? For we hauehave not any thing in vsus (I meane of our own) wherby it may be sayd yt God shoulde bee exalted: but yet must wee approue our obedience in this behalfe, namely that wee deliuer God his worde with such boldenesse, courage, and power as if hee himselfe spake in vsus. And herewithall let all loftinesse be corrected in this case, and let eueryevery man receiue the doctrine of the Gospell in simplicitie, and without disputing or scanning why we be bound to submit our selues to mortall men. For inasmuch as it were a despising of Gods sonne,Luke 10.16 Matt. 17.…. yea and of the heauenly father himselfe who ordeined him to bee the chiefe teacher, if wee should not heare those whome hee sendeth as his messengers: it standeth vsus in hand to yeelde in yt behalfe.Luke 9.35. So then let vsus learne to bowe downe our neckes and to beare the yoke of Gods sonne by receiuing ye doctrine of ye Gospel with all humilitie, though it bee preached vntounto vsus by men.
And as I sayd afore, let vsus thinke well vponupon the ratification that was giuen thereof, which ought to bee enough to make vsus to vnderstand, that the lawe was brought from God himselfe, and that the Gospell also was warranted and ratified from heauen, when God pronounced with his owne mouth that he would hauehave vsus to hearken to his sonne. That is the effect of the thinges which wee hauehave to remember vppon this text. And therefore let vsus followe the example of those which are spoken of here, and let vsus not couet that God should come down frō heauen to feede our humors: but let it suffice vsus yt he voutsafeth to cōmunicate his word vntounto vsus.
But it should seeme at the first sight, that heere were some contrarietie. For first the people say, This day hauehave wee seene how God speaketh with men, and that they continue aliue still: and afterwarde they say againe: wee dye if God speake to vsus. For by all lykelyhoode, if wee hauehave once found by experience yt God speaketh to vsus without destroying of vsus: it ought to imbolden vsus. And why? For seeing wee remaine aliue still after wee hauehave heard the voyce of God once: why should wee not doe so still after twise or thrice, as well as after once? And here the people say, Wee hauehave heard the voyce of God: but if hee speake to vsus againe, wee dye for it, wee bee vndone, wee bee forlorne. It seemeth that they trust not to Gods goodnesse, but rather that they be vnthankefull, in that they acknowledge not the benefite which God did for them in letting thē continue in their strength. But wee must marke how the people shew here, that they wil not try God any further, and that it is enough for them to hauehave had that one experience, that the lawe was not a thing inuented by man, but that God was the author thereof. Therefore it must be taken as if they had sayd thus: This day hauehave we seene that God hath spokē to men, and they remaine still aliue: that is enough for vsus: we intend not to abuse Gods patience in this case: he hath spared vsus to day, but wee must not looke yt he should doe so euer: he hath giuen vsus a tryall for this once, & that was because of ye lewdnesse & hardnesse of our heartes. For were we worthie to hauehave him appeare to vsus in his glory? No: but he knew yt we would neuer be fully tamed & subdued to his obediēce, except he had come in his visible glorie, & made vsus so afraide as we had bin at our wits end. Therfore if he had not won vsus so by force, he knew wel that we would hauehave bin always as wild beasts. But seing it hath pleased him to pardon the fault that we hauehave cōmitted, & to beare with vsus this time: we wil not fal to it againe: for yt were ouermuch: it were a skorning of his patience. So then, this one recorde sufficeth vsus, both for our owne liues and for the liues of our children, & so forth for euer to the worlds end, yt they which come after vsus may knowe yt it is not for vsus to draw God out of heauen any more, as though he ought to be but our mate. Thus yee see how these two sayings agree very wel.
Now hereupon we hauehave to note, yt although Gods word be of force to bring vsus to naught▪ yet he vseth such mercy towards vsus, that wheras it should cōsume vsus, it giueth vsus life. And whē I say yt Gods word can bring vsus to nought: I meane not ye word alonely as Moses discribeth it here: but also that if our Lord list to make vsus feele the power of his word, it would vtterly vndo vsus, notwithstanding that it be vttered by men. Neuerthelesse wee see how our Lord quickeneth vsus by his word, specially now adayes by the preaching of his Gospell.Iohn 5.24.25. For that which is spoken in the fifth of Saint Iohn, is dayly accomplished: namely that as many as heare the voyce of the Sonne of man, are restored to life. For naturally we bee straungers to God, and banished from his kingdome, and so by that meanes wee bee as it were in our graues. But here our Lord Iesus Christ offereth vsus the remission of our sinnes, and God his father adopteth vsus for his children: and so doeth he shewe vsus the light of saluation, and we bee quickened againe by meanes of the Gospel. And therefore wee hauehave good cause to glorifie our GOD in that he maketh his woorde to serue to deliuer vsus from death and to restore vsus to life, notwithstanding that it bee of power to consume vsus, at leastwise if he turned it not to the contrarie vse.
But by the way let vsus marke well, that if our Lorde hauehave at one time giuen vsus more than we deserue: wee must not therefore take leaue to tempt him, and to subdue him still to our lustes, as wee see the Papistes doe nowe adayes, who excuse themselues of their not comming to the Gospell, bicause they see no myracles wrought in our time. No surely. But whereto serue the myracles that our Lorde Iesus Christ wrought, and which he committed to his Apostles to doe likewise? Shoulde those serue to no purpose at this day? Ye see then yt God vttered an excellent power at the first comming vp of ye Gospel:Ioel. 3.16. heauen & earth were shaken at that time: there was no part of the world wherin God printed not some marke of his Maiestie, to the intent that ye Gospell should bee authorized.Luke, 2.9.10 11. The Angels came downe at the birth of our Lorde Iesus Christ to beare witnesse of him:Matt. 27.45 51. the Sunne was darkened at his death: the vaile of the temple was rent asunder to shew that the sanctuarie was opened, and that there was more free accesse to God thā euer there had bin:Matt. 18.26. the sea was calmed: the diuels themselues did homage to ye glorie of God which was vttered at that time:Luke 4.41. and to be short, GOD shewed both from aboue and beneath, that the Gospel came from him, (as I hauehave tolde you already,) as well by the healing of diseases, as by al the other myracles yt were wrought. And this serued not for yt time onelyonly, but the remembrance thereof continueth vntounto this day, and it behoueth vsus to receiue that record to seale vp our faith withall, to the end wee may not doubt, but that our Lord maketh his Gospel of as great force by them at this day, as he did at the same time that they were shewed. Yet notwithstāding wee see howe the faithlesse doe still alledge, that if they sawe myracles, it woulde conuert them. But it is certaine that if they saw neuer so many myracles, yet would they continue in their stubbornnesse, & take occasion of greater rancor against God. What is to bee doone then? Let vsus learne to bee contented, as I said afore. If God hauehave giuen vsus more than he owed vsus, let vsus receiue it with thanksgiuing, & learne not to prouoke him to wrath, nor to tēpt his patience. That is the thing which we hauehave to remember in this text, where the people saith, let not ye Lord speak to vsus any more, for it suffiseth vsus that wee hauehave heard his voyce once already, and that yet notwithstanding, he hath let vsus liue still.
And to the end that the thinges which I hauehave declared heretofore may bee the certainer: let vsus beare in minde how it is said here, Was there euer man that heard the voyce of the liuing God, and continued still aliue? Here it is shewed vsus that the people of Israel spake not in their name onelyonly: but as it were for all mankinde in common. They say not onelyonly, who are wee, but what is all flesh? And in deede, (as I saide at the first,) it must needes bee that men are besotted, when they cannot humble themselues. For they neede no more but to looke to their owne state and to say, what are wee? There is nothing neither in our bodyes nor in our soules, but all maner of frailtie, (I mean not, as we may be considered in our nature as we were first created:Rom. 8.7.) But now being fallen as wee bee,Eph. 2.3. what are wee but as water that glydeth away, & as a smoke that vanisheth away? Nay, which wors is, we be enemies to god, and he must needes be against vsus, bicause he findeth nothing in vsus but sin and frowardnesse. And therefore when wee bee tickled with our fonde lusts, so as we would faine that God should work myracles, and that we might heare Angels from heauen: let vsus repaire to that which is tolde vsus here, and say, What is all flesh? Let vsus (say I) enter into consideration to see what wee bee: and our owne vnabilitie will teach vsus sufficiently, to praise God for not making vsus to feele his presence to consume vsus and confounde vsus: but to make vsus feele it in such wise as it may drawe vsus to him with amiable gentlenesse, by hearing mē like our selues, and our owne brethren speaking as it were in his person.
And whereas the people of Israel say, What people is it that euer heard the voyce of the living God, and continueth still aliue, as wee hauehave done: it is to shewe that this deede of his should not bee drawen into a common example, [so as others shoulde looke to hauehave him doe the like.] And therefore let vsus not say, why doeth not GOD speake to vsus now adayes after a visible maner, as he did vponupon Mount Sinay? It pleased him so to doe: but it is not for vsus to lode him with any law, or to binde him to do still as he hath done once heretofore. Therfore (as I said erst) let vsus not abuse Gods grace, neither let vsus fall to disputing with him, to say, seeing that God did so at other times, why should he not do ye like now adayes? For when men auaunce themselues after that fashion, it is a diuelish presumption. Wherefore let vsus yeelde God so much honour, as to giuegive him leaue to manifest himselfe to vsus as he himselfe listeth, and as he knoweth to be expedient, and let vsus not bind him to any necessitie, vnderunder colour that he hath vouchsafed to shewe some speciall fauour at some time before. Let not vsus threape vponupon him to doe the like againe, but let vsus be contented with his single wil, for it becommeth vsus to be subiect therevnto.
In the ende it is sayde, Goe thou to God, and heare what hee will say to thee, and bring vsus woorde thereof, and wee will heare it and doe it. Heare we see first, that the people desireth Moses to bee their Spokesman, and to bring them woorde what he receyueth at Gods hand. Nowe this is written for vsus, that all men shoulde submit themselues to the order that GOD hath set in his Church. For (as I hauehave sayde afore) his will is to speake to vsus by the mouthes of men. That is the cause why hee woulde there should bee Ministers.Matt. 28.19. It was not deuised by men: but our Lorde Iesus Christ hath tolde vsus that hee will hauehave that kinde of gouernment in his Churche.Luke. 10.16. Nowe then, that there shoulde bee shepheardes in the Churche, to preache godly doctrine, which it behooueth vsus to receiue for our owne saluation: it is an inuiolable ordinaunce, and such a one as proceedeth from GOD. Sith it is so: let no man striue against it, but let vsus beare it patiently, and when GOD raiseth vp men to serue him, in bringing vsus the message of saluation: let vsus not grudge that euerie of vsus hath not the same preheminence: for it is his will that his bodye (that is to saye his Church) shoulde bee gouerned after that fashion. Ye see then that the thing which wee hauehave to gather vppon this text, is, that seeing God hath ordayned Ministers of his woorde, we must hearken to them quietly, and not beare any spyte or malice in our heartes, though all of vsus bee not teachers, nor put in that office by GOD: for wee must yeelde our selues to his will as I hauehave told you before. Let that serue for one point.
But by the waye, let vsus marke also with what condition wee must hauehave shepheardes. For this text teacheth vsus to discerne betweene ye deceyuers yt abuse Gods name falsly, by taking vppon them ye title of prelates without cause or reason: & the true Prophets, the good seruants of God, & the Ministers of the Gospell. The Pope & all his rable will surely say that men ought to hearken vntounto them, and to receiue their doctrine wt out gainsaying. And why so? Bicause it is Gods will yt there should be prelats in the Church, and that men should heare them and obey them. All this is true. But yet for al that, hath he set vp the title of Prelacie without discretion? No, but he hath also declared therewithall, that he himselfe will continue chiefe stil, so as we must obey him, and not be in bondage vntounto men. Seeing it is so, we must consider what maner of Prelates & teachers God sendeth vsus. And that is, (according to the contentes of this text) yt they must hearken what God sayes vntounto them, & afterward report the same faithfully to the people. Therfore they that are desirous to be heard in Gods name, and will hauehave their doctrine receiued reuerently: must first hearken vntounto God, so as they take not vponupon them to adde any thing to his woorde, but yeeld themselues teachable vntounto him. And whē they hauehave learned at his hand: let them deale forth the things to others, which they hauehave receiued. For no man shall euer bee a good Minister of Gods word, vnlesse he bee a scholer first, so as he take not vponupon him as a Maister ouer other men, to tell them what he listeth. And a mā must not be ouerwise in this case: for God reserueth to himselfe the office of appointing what things he will hauehave vsus to know. It is not said here simply, Hearken what the Lord will say to thee, and then come and bring vsus word: but it is said, Hearken vntounto all yt the Lord shall say vntounto thee, so as there …ee not one point nor one article omitted. By meanes whereof Moses is restrained of all libertie here, and not permitted to report any thing, but that which God cōmandeth him, as we hauehave seene alreadie in other places.Deut. …And what are nowe these rascals, that dare auaunce themselues aboue Moses? We shall see in the end of this booke,Deut. … that there was neuer any Prophet raised vp with such grace. And in deed, although we see there was a wonderfull spirit in Esay, & in all the rest of the Prophets: yet is Moses preferred before them all. Whereas it is said, be mindfull of the Lawe that was giuen you in Horeb: Malachie which spake last of all the Prophetes,Mal. 44. doth notwithstanding referre all to Moses, as if he had bin the first teacher, & as though the law were the fountaine from whence wee ought to draw all things. Now seeing that Moses being so greatly preferred, & hauing so excellent preheminence giuen him of God, might not for all yt, take vponupon him to speake aught of his own head, but was bound to deale forth the things faithfully to the people, as he had heard them of God: is it not too diuelish a pride now adayes, that lewd lozels should aduaunce themselues so farre as to say, yt it is in their power to lay lawes vponupon mens consciences, and to binde them vnderunder paine of deadly sinne? Is it not too barbarous a tyrannie? Therfore to the end we fall not into the two extreme vices: let vsus hold the meane way that is shewed vsus heere: which is, that sith it is Gods will to hauehave his Churche gouerned by the outward preaching of his word: euerie of vsus must submit himselfe thereto, and be diligent in hearing of Sermons, and hold this as a holy & reuerent order: to wit, yt we should be taught by the mouth of men. And yet in the meane while, men must not hauehave authoritie to bring vsus what they list,1. Cor. … but they must be faithfull dealers foorth of Gods word, so as we may euer be able to protest, that our faith is grounded vppon Gods will, and that we depend not vponupon the wisedome of men, but that our Lord holdeth vsus so in obedience towards him, as we may say yt wee heare him from heauen, though he vse the meane and trauell of men in the doing thereof.
Now let vsus kneele down in ye presence of our good God, with acknowledgement of our faults, praying him to make vsus so to feele them, as wee maye learne to mislike more and more of our selues for them. And for as much as the verie remedie to rid vsus from al our diseases and corruptions, is to heare his holye woorde: it maye please him so to open our eares, as wee maye receyue it with all reuerence and humilitie, and so print it in our heartes, as wee may make it auayle to the vse for which hee ordeyned it, namely to quicken vsus and to drawe vsus to saluation, that wee may desire it with all out heartes, and apply our indeuour thereunto more and more. And therefore let vsus all saye, Almightie God heauenly father, &c.