Sermons on the Ten Commandments, Sermon 1

Sermons on the Ten Commandments · Sermon 1

The firſt Sermon of M. Iohn Caluine, vppon the Commaundementes of the Lawe.

Deut. Chap. 4.

44 This is the Lawe, whiche Moſes ſet before the children of Iſrael.

45 Theſe are the witneſſes, and the ordinances, and the Lawes, whiche Moſes declared to the children of Iſrael, after they came out of Aegypt.

46 On this ſide Iordan, in the vallie ouer againſt Beth-peor, in the land of Sihon King of the Amorites, which dwelt at Heſhbon.

FOraſmuch as the world is hardly kept and reteined in ſubiection vnderunder God, let vsus ſee how he, for his part, after he had choſen to himſelfe one peculiar people, vouchſafeth to rule them, not for one time onelyonly, but ſo long, and ſo often, vntill the people ſhould bee well accuſtomed to the yoke: whiche order he vſeth yet daily in his Church. It ought to ſuffice vsus, that we had vnderſtood of the truth of our God in one ſimple woord: but becauſe we are not ſo readie to beleeue, as were requiſite, and when we hauehave begonne, we decline and fall away in the end, inſomuch that we vtterly forget that which was taught vsus: ſee I ſay, howe he is not contented to hauehave declared vntounto vsus for one day, that whiche apperteineth to our ſaluation, but calleth the ſame to our mindes continually, and imprinteth it in our heartes as much as is poſſible. Let vsus conſider to this purpoſe, how Moſes reciteth in this place, that he not onelyonly deliuered the Lawe in Horeb, but alſo that after that he had made his circuite in the wilderneſſe by the ſpace of fortie yeares or there about, he hath againe inſtructed the people, yea, that of all the time he was with them, he neuer ceaſed to ſet before them, that which God had commaunded him to publiſh, as we hauehave alreadie aboue touched. And the diligence we here ſee in Moſes, is not ſuperfluous, but to good purpoſe, when he ſaith, that being come almoſt to Iordan, and hauing diſcomfited Sehon King of the Amorites, and Og the King of Baſhan his neighbour, that he yet putteth them in minde of the ſtatutes and ordinaunces of God, to the end the people ſhould reſt on them, and put them in practiſe, and that if heretofore they hauehave not bene ſufficientlie inſtructed, they ſhould at the leſt then knowe the truth of the Lorde, wherein they ſhould wholie abide. Thus yee ſee what Moſes ment by this place: and here he purpoſely placeth together theſe wordes: the Lawe, the Witneſſes, the Statutes, the Ordinaunces, to the end he might more fullie expreſſe & declare (as we hauehave before ſhewed,) that God hath not inſtructed his people by halfes, or deliuered vntounto them ſome obſcure or ſhort and vnperfect doctrine: but that he hath compriſed in the Lawe whatſoeuer was good and profitable: ſo that if in it the people would ſtay them ſelues, they ſhould not neede to be buſied in ſeeking for any thing beſide, as being fullie and wholie guided and directed by it. Let vsus marke this, for in this ſenſe the Lawe is a doctrine, as indeed, the worde whereby it is called, is hence taken and deriued. It foloweth, The witneſſes, which unporteth as much, as if God ſhould declare that he maketh ſome contract or bargaine with men, that he ſetteth downe articles to this end, that he neither omitteth or forgetteth any thing, whiche ſhould ſerue to knit vp this mutuall agreement and aliance, when it pleaſeth him to chooſe and adopt vsus for his people and for his Church: & to bring vsus to himſelfe. For to ſpeake in fewe woordes, all that whiche concerneth this ſpirituall couenaunt betweene him and vsus, is comprehended vnderunder this word, Witneſſes, becauſe theſe are as the articles and pointes of the couenaunt, as when bondes are geuen when men contract and bargaine together, all is put in, which may ſerue for the one, and the other partie. Wee ſee then how God hath proteſted, that the Lawe conteineth a ſufficient doctrine, if ſo be men would keepe them ſelues vnderunder it: to the declaration whereof the two other woordes followe, the Statutes, the Ordinaunces. Nowe when God beſtoweth ſuch paine to teach and inſtruct vsus, and declareth that he hath omitted nothing whiche might perteine herevnto, who will not meruell that our mindes for all this are ſo fleeing and wandering, that we alwayes deſire, I knowe not what ſomething better than that whiche p. 2wee finde in the woorde of God? This diueliſh curioſitie both from all times reigned in the world, and at this day a man may ſee, that whatſoeuer one doeth, he can not repreſſe and ſtay this wicked and curſed deſire, but that men will bee alwayes wiſer than God would hauehave them to bee. And why? We can not denie when his woord is preached, but that he hath declared all thinges, which were good and for our profite: but yet we for all this time are verie tickliſh, we flote in out fantaſies, and we will alwayes hauehave one thing or other, more than that which God hath ſhewed vsus. Seeing then that ſuch a vice bewrayeth it ſelfe in vsus, it doth ſtand vsus in hand to beare in mind the warning which is here conteined: namely, that if we will ſuffer God to be our maiſter, we ſhall finde in his ſchoole all perfection of wiſedome. For his lawe is ſufficient of it ſelfe to make vsus wiſe againe.Col. 1. 28.Col 1:28 It conteineth as we hauehave ſaide the articles whiche ſerue to ioyne vsus to our God, in whome all our glorie and felicitie conſiſteth. Moreouer, it ſheweth vsus the rule of well doing, in ſuch ſort that we neede not ſearche further to vnderſtand what God liketh and alloweth: for we hauehave both his ſtatues & ordinaunces. So then we may know and be throughlie perſuaded, that our life ſhalbe acceptable vntounto God, if we paſſe not the boundes whiche he hath ſet and aſſigned vsus: but if wee adde any thing of our owne, whatſoeuer it bee, let vsus not thinke that God approueth it as right and good: for he hath forgotten nothing of that whiche belongeth to our profite and neceſſitie. Theſe two pointes are well worth the noting, for they ſerue to make vsus to hauehave in greater price and reuerence the doctrine, whiche is euerie day propoſed vntounto vsus in the name of God. For when wee ſee that in it is perfect wiſedome, ought not we is applie all our ſenſes to it, and to hold our ſelues thereto? When we ſee that God ceaſeth not, but continueth daily to teach vsus, ought not we for our part to be diligent and attentiue, to the end we might profite vnderunder him? And if at the firſt we be not ſo geuen vntounto it, as were requiſite we ſhould be all the time of our life, ought wee not to traine our ſelues to knowe alwayes better and better, the will of God, euen vntill we bee wholie ridde of all ignoraunce, which ſhalbe when we are taken foorth of this world, and not before? Nowe it is certeine, that whiche Moſes hath done, ought at this day to ſerue vsus for a rule and example: for it is not done at randon, and beſide good purpoſe: Againe, God appointed him as a ſpectacle and mirrour to all Prophetes, and to all thoſe which hauehave the charge of teaching in his church. Let vsus then vnderſtand, that God will not that we receiue his truth for one day onelyonly, as if one leſſon were inough for vsus: but that wee ſhoulde repeate againe that which before we vnderſtood, to the end it might tarrie by vsus, and take ſuch deepe roote in vsus, that we might hauehave no excuſe, nor make any allegation, to ſay: O, I hauehave not bene yet throughly inſtructed. God then on his part is alwayes readie to teach vsus, to the end we might not erre, except we our ſelues woulde wittingly decline, and of wilfull malice. And here is expreſſe mention made of the temple of Peor, to ſhewe, that although the people had in that place an obiect or ſight to turne them to ſuperſtition, yet they had alſo a remedie, in that God daily ſtirred them vp by his worde, to the end they ſhoulde not meddle with the idolatries of the Painims. True it is, that it was an hard and greeuous chaſtiſement, that the people of God were feigne to hauehave euer before their eyes the temple of an idol: it was all one, as if God, to ſpite and anger them, ſhoulde ſay: I did call you to poſſeſſe a land, which ſhoulde be dedicated to my ſeruice, where you ſhoulde hauehave ſeene nothing which might in any point hauehave offended you: for my ſanctuarie ſhoulde hauehave bene ſet vp in the middeſt of you. I woulde hauehave bene purely worſhipped according to my lawe, the lande ſhould not hauehave bene vnhalowed & defiled with her old ſuperſtitions, all idolatrie ſhould hauehave bene ſo raced out, that a man ſhould heare nothing but my praiſes ſounded: but now ye ſee ye are here in the corner of the countrie, where you ſee a temple of idols, where you ſee many villanous abhominations. This is then as a vengeance which you feele for your ſinnes, for as much as you hauehave not bene worthie to enter into the lande, which I did promiſe you. See then how God woulde chaſtiſe his people, when he ſuffereth them to dwell nigh vntounto the temple of Peor. And at this day, when we are mingled among idolaters, and perceiue what vncleaneſſe they commit, and howe they peruertall religion, let vsus know that God by this meanes doth puniſh vsus, or at leaſt humbleth vsus becauſe of our ſinnes. And in deede conſidering this, we ought not onelyonly to lament for the ſinnes which are committed by theſe incredulous and vnbeleeuing perſons, but alſo becauſe we knowe that we are not worthie to hauehave the worlde wholy reformed, and to behold an agreement & harmonie in religion, that God might be in all places purely worſhipped, that when we are ſo neere to the ſuperſtitions of other, p. 3that we be conſtrained to ſee ſome of the markes and ſignes, and to heare ſomething thereof, we muſt impute this to our owne ſinnes. But how ſo euer it be, God ceaſeth not to geue a good remedie to the people of Iſrael: for when the lawe was in this ſort taught by Moſes, it was all one, as if God ſhoulde ſeparate his, from thoſe miſerable blinde ones, which wandered and went aſtraie in their ſuperſtitions. Now herevpon we hauehave to note, that although all the worlde be peruerted, and that in it wee ſee great confuſions, and that all is full of errours and corruptions, yet notwithſtanding it behoueth that we hauehave recourſe to the worde of God, to be guided thereby, which muſt ſtrengthen vsus in ſuch ſort, that we may defie all the ſuperſtitions of idolaters. And if we be ſo full fraughted with vanitie, that we geue ouer our ſelues to decline and to turne aſide hither and thither, after that God ſhall hauehave geuen vsus his worde, there remaineth then no excuſe. For (as I hauehave alreadie ſaid) this ſhoulde be a bridle good enough for vsus, that God declareth to vsus his will. Although all the worlde drawe backward, and ſome hauehave one fantaſie, and others make a faire ſhewe of ſome religion, yet all this muſt be eſteemed as vaine & friuolous, after that we hauehave heard the voice of our God, and by that ſhall hauehave intelligence of his will. And therefore let vsus put to our vſe this certeine and infallible doctrine, the worde of God, to withdrawe vsus from all wicked opinions, from all euill errours, from all that the diuell hath forged and counterfeited, and from all that men ſhall hauehave inuented & deuiſed in the world. Thus ye ſee what we hauehave to beare in minde, when Moſes maketh mention here of the temple of Peor. Nowe he alſo addeth, that this was after the two kinges, Og the king of Baſhan, & Sehon the king of the Amorites, or of Heſhbon, were diſcomfited. This circumſtance ſerueth to reproue the people, if they ſhoulde not yeald them ſelues in all obedience vntounto God. We knowe that according to the benefite GOD beſtoweth on vsus, we ought ſo much the more to be ſtirred vp and prouoked to louelove and to feare him. God hath ſhewed himſelfe bountifull and liberall towards vsus: ought it not to drawe vsus ſo much the more vntounto him? For when a mortall man is indebted and bounde vntounto vsus for ſome benefite and good turne, ſhall he not be accounted diſſolute and verie vnthankfull, if he reknowledge not the good we did him? Howe then ſhall there be leſſe excuſe towards the liuing God? Let vsus then remember that Moſes in this place maketh expreſſe mention of theſe two Kinges, which were banquiſhed and ſubdued, to the end the people ſhould reknowledge this benefite in this manner: Go to, we hauehave had here two excellent victories. When heretofore we attempted warre againſt the commaundement of God: our enimies with great courage gaue vsus the foile, there was in vsus no ſtrength: our enimies were as waſpes, which come to put out our eyes, as the ſimilitude hereof hath bene before giuen: there are now two Kings ſtrong and mightie ouerthrowen, and ſubdued, without any coſt of ours, God hath deliuered them into our handes. Who hath bene the cauſe of both theſe victories? Hath it not bene God, which hath ruled & gouerned all herein? Sithence then it is ſo, that he hath pitie on vsus, & hath begonne to accompliſh the promiſe whiche he made to our fathers, & that we hauehave alredie ſo good a warrant & gage thereof, ought not wee to endeuour to yeald our ſelues wholie to our God? Ought we not in all thinges to be ſubiecte vntounto him? Ought we not to geue our ſelues ouer into his hand, which he hath ſhewed ſo ſtrong by reaſon of the louelove he beateth vsus? See I ſay how Moſes hath vnderſtod this, which he reciteth touching the ouerthrow of Sehon & Og, euen to reproue the vnthankfulneſſe of the people, if they ſubmite not them ſelues willinglie to the ſeruice of their God, to whome they were ſo much bound. But now we ought alſo to applie this doctrine to our owne vſe that is, that as often as we perceiue in our ſelues any ſlouth or litherneſſe in the buſines of the Lord, any remiſſe negligence, any coldnes, any rebelliō of the fleſh, which ſtriueth & ſtubbornly reſiſteth in ſuch ſort, that wee come not to God with ſo cheerefull & earneſt affection, as were requiſitie, that then we enter into a count of the benefites wee hauehave receiued of him, to ſay: Wretched creature, howe art thou ſo negligent, that thou cleaueſt not to thy God, when he hath declared his will vntounto vsus? Conſider what thou holdeſt of him, conſider the benefits he hath beſtowed on thee, euen vntounto this houre. So then let euerie one examine & conſider, how farre he is indebted to God, that we may be the more prouoked to ſerue him. And in generall, let vsus know that he not only created vsus, when we were not: but alſo that after that he had redeemed vsus, by the bloud of our Lorde Ieſus Chriſt, as he redeemed his people out of the land of Egypt, he hath by his grace drawen vsus to him: ſo as we had the doctrine of the Goſpell deliuered vsus, which is all one, as if he had receiued vsus vnderunder his gard and protection, and daily he ſheweth the ſame vntounto vsus by p. 4effectes: for what greater aides and ſuccours hauehave wee from him in our infirmities? Should we not a thouſand times bee ouercome of Satan, if our God had not his hand ſtretched out to ſuccour vsus? Yes uerelie: we ſhould be then all ouercome, and not onelyonly oppreſſed, but alſo ſwalowed vp in our temptations, without ſuch a ſtay and refuge as I hauehave ſaid. Sith then it is ſo, that our Lorde ceaſeth not to confirme daily his goodneſſe towards vsus, let vsus on our part aduiſe our ſelues and conſider to take this occaſion, to ſerue him with a more ardent deſire, and greater zeale, as we ſee it is heere ſpoken. In this ſenſe it foloweth, that Moſes ſpeaketh to the people of Iſrael ſaying, Heare O Iſrael the lawe which the Lord hath cauſed to be propoſed vntounto you, that ye may learne it, and obſerue it. Here againe Moſes ſetteth downe the preface, of which before we tooke ſome view, that the Lawe is not geuen onelyonly, to the end that men ſhould heare it, to knowe what it conteineth: but that by it we ſhould alſo be reformed, and that God might proue herein what ſubiection we yealde vntounto him. In fewe wordes, we ſee that the doctrine of God conſiſteth in practiſe, and that we muſt by our doinges ſhewe, that we hauehave not in vaine bene taught it. Nowe, then Moſes ſaith in the firſt place, Heare the Lawe whiche I propoſe in your eares, to the end you ſhould learne it: As if he ſhould ſay, that God will not that the doctrine which is preached vntounto vsus in his name and authoritie, ſhould fall to the grounde: but that we muſt receiue it with all diligence, and applie our whole ſtudies therein. For what is the cauſes that wee profite ſo euill in the woord of God, but that wee are ouermuch buſied in the thinges of the world? And if we come to the ſermon, if we read the holy ſcripture, it is but for faſhion and manners ſake: wee ſeeke not to performe our dueties as we ought, in obſeruing that whiche is taught vsus. But let vsus aduiſe our ſelues to be better and more diligent ſcholers, while the Lord vouchſafeth to inſtruct vsus by his woord: and that is the cauſe why Moſes ſaith he hath told the Lawe in their eares. Indeede, this manner of ſpeaking would bee verie hard in our tongue: howbeit, it importeth as much, as if God ſhould ſay, That he ſpeaketh not vntounto vsus in an vnknowen & ſtrange language, but ſheweth himſelfe in as plaine and familiar manner as may be deſired. Seeing then it is ſo, that God cōmeth downe vntounto vsus, in ſuch ſorte, as to make a plaine and familiar declaration of his will, what excuſe ſhall we hauehave to alledge, if his woord be loſt in vsus, or if it ſlippe from vsus, or if we keepe it not to make our profite thereof? It is true, that for aſmuch as we are ouer dull and ignorant, we ſhall alwayes find much obſcuritie in the woord of God, that the langauge of the Lord is to high and profound for vsus, but to whom ſhould the fault therof be imputed? Let vsus note therefore, that all they which complaine, that the woord of God is hard and obſcure, as if it were hid vnderunder an vnknowen tongue, are here reproued of a manifeſt lie. Yea, that they do God great iniurie, yea, blaſpheme him, for that they deſpitefully diſſemble, & denie the bountie & goodneſſe, which Moſes proteſteth was ſhewed the people at the publiſhing of the law: for it is there ſaid, that God ſpake to the eares of the people by the mouth of Moſes. So that the doctrine which he deliuered, ought to hauehave bene throughly knowen of them. And at this day we hauehave leſſe occaſion to vſe this ſhifte, to alledge that we vnderſtand nothing of that which is conteined to holie Scripture: for GOD ſpeaketh ſo neerelie and familiarly vntounto vsus, that we neede but to hauehave our eares cleanſed and prepared to heare him. And let vsus note, that there remaineth nothing, but that we be attentiue & diligent to profite in the doctrine of ſaluatiō. But withall let vsus call to mind that we hauehave aboue touched, namely, that this doctrine muſt be kept & folowed throughly: for if we doe not allowe the worde of God, and yeald our conſentes that it is good, and true, and holie, God is much beholding vntounto vsus. What muſt we doe then? See: God will make a triall whether he ſhall be maiſter ouer vsus, or no. Now then, if the worde of God rule our life, that is: if we not onelyonly inquire after that which he telleth vsus, but forſake our naughtie luſtes and deſires, and endeuour onelyonly to pleaſe him, and to be gouerned by him, and his righteouſnes: when we come to this, then ſee we one good proofe, that he hath ſuch dominion and ſuperioritie ouer vsus, as he deſerueth. But, vntill wee hauehave profited ſo much, that we are come hither, let vsus not thinke that we hauehave profited any thing at all in the doctrine which hath bene taught vsus. Let this worde therefore of Doing be often called to minde, and imprinted in memorie of them, which heare the worde of God. As howe? Beholde, God doth vsus this courteſie in vouchſafing to teach vsus. And why is that? Is it to this end, that we ſhoulde onelyonly lend our eares to ſay in the end, Yea: well ſaid, that is good? Nay, but to the end our life ſhoulde be reformed, and becauſe it is a true and certeine rule that we ſhoulde not erre as we hauehave done, and as many poore ignorant p. 5wretches doe which are ſtraied from the right way, and are not inſtructed as we are, vntounto whome this doctrine ought to ſerue for mortification and newneſſe of life: that God may beare rule ouer vsus, and that we be ſubiect to him. Thus wee ſe in effect what Moſes meant, when he proteſted vntounto the people in this preface, that he ſet before them the lawe, not that they ſhoulde heare it, and ſo but hauehave their eares beaten there with: but that they ſhould receiue it and keepe it. Nowe for the better confirmation of this, he alledgeth: That God had made his couenaunt with that people on the mount Horeb, the better to perſuade them to feare God, and to continue in his obedience. For if God woulde onelyonly require of vsus that which is his due: yet were we ſufficiently bounde to cleaue vntounto him, and to obſerue his commandements: but when it pleaſeth him of his infinite goodneſſe to couenant with vsus, to binde himſelfe vntounto vsus, when he needeth not: to ſtand on articles with vsus, that he wilbe our father and ſauiour, that he will receiue vsus for his flocke and heritage, that wee may liue vnderunder his gard and protection, offering vsus euerlaſting life: ſeeing that he doth all theſe thinges, ought not our heart to be ſoftened though it were of ſtone? When the creatures behold that the liuing God abaſeth himſelf hitherto, as to treate the matter with vsus, and to ſay: Goe to, let vsus conſider what we are, both you ſee what an infinite diſtance is betweene you and me, and knowe that I could commaund you what ſeemeth good to me, and not hauehave any thing to deale with you, and that you are not worthie to come nighe me, or to hauehave any acquaintaunce with him, which can command what he will without any further declaration than this. See, this I will, and this is my minde: yet loe I yeald of my right, I come hereto offer my ſelfe to be your guide and ſauiour, I will gouerne you, you ſhalbe my familie, if ſo be that you will content your ſelues with my worde. I wilbe your king and you ſhall be my ſubiectes: & for all this, thinke you not that the couenant which I hauehave made with your fathers was to gaine any thing of you: for I hauehave no neede nor want of any thing whatſoeuer, and what benefite can you beſtowe on me? But all which I hauehave done and doe, is onelyonly for your profite, and for your welfare. I am then here readie to couenaunt by articles with you, and to bind my ſelfe vntounto you on my part. Seeing I ſay, that the liuing God doth abaſe himſelfe ſo farre, I pray you ſhall not we be to vnthankfull, if we be not herewith beaten downe to humble our ſelues vnderunder him laying aſide all our pride and hautineſſe? It is not therefore without, cauſe, that Moſes ſpeaketh here of the couenaunt which God hath made with his people, to the end that eſpecially his fauour and goodneſſe ſhoulde be knowen. Nowe if this was to be done in the time of the lawe, there is at this day much greater reaſon thereof: for the Lorde hath not onelie made a couenaunt for one time, as with the Iewes: but when he ſent this onelyonly ſome, then declared he him ſelfe to be our father and ſauiour much more fullie than before he had done, and that after ſo ſweete, ſo gratious, and ſo amiable a manner, as nothing more: in ſuch ſort that he hath here as it were laid forth his bowelles of louelove and compaſſion towards vsus. Seeing therefore God hath preſented vntounto vsus his heart in the perſon of our Lorde Ieſus Chriſt,Iohn▪ 15. 15.John 15:15 and wee heare beſides the proteſtation which Ieſus Chriſt maketh, that he will call vsus no more his ſeruaunts, but his friendes: becauſe he hath ſo familiarly communicated vntounto vsus all the ſecrets of his will: muſt it not I beſeeche you needes be, that the diuell hath bewitched vsus, if wee bee not hereby moued to frame ourſelues wholy vntounto him, renouncing euen our ſelues, and all our affections? So then, when we perceiue in our ſelues any wickedneſſe, wherby we are hindred to ſerue God, when we feele our ſelues idely diſpoſed in the worke of the Lord, & are euen brought into an heauie ſleepe by the cares of this world, to ſtirre our ſelues vp to praiſe our God, let vsus hauehave in minde this couenaunt which the Lord hath made with vsus. Nowe herevpon Moſes further addeth: The Lord made not this couenaunt with our fathers, but with vsus, euen with vsus which are aliue at this day. This place may bee vnderſtood after two ſortes: for it may bee taken for a compariſon which Moſes maketh, the better to declare, that the people which then liued, ought to bee ſo much the more diligent in the ſeruice of God, becauſe they had receiued greater benefites than their fathers. In which ſenſe he ſpeaketh in Exodus,Exod. 6. 3.Exod 6:3 I hauehave not communicated this name to your fathers: where God ſpeaking vntounto Moſes ſaith, that he declared not him ſelf ſo plainly to bee God to Abraham, Iſaac, and Iacob, as he did vntounto Moſes, And by this he ſignifieth, that the people ſhould be now more attentiue, becauſe God had reuealed himſelfe vntounto them after an vnaccuſtomed manner. Euen ſo in this place one may vnderſtand this, God hath not made ſuch a couenaunt with your fathers. It is true that God ſpake vntounto his ſeruaunts Abraham, Iſaac, & Iacob, and did p. 6ſufficiently inſtruct them. And it is expreſly ſaid in the.Gen. 18, 17 19.Gen 18:17 18. of Gen. Shall I hide from my ſeruant Abraham that which I will now execute vponupon Sodome, and Gomorra? For I knowe that he will inſtruct his houſholde in my decrees and ordinannces, in my ſtatutes and iudgements. See then howe Abraham inſtructed his familie, not after ſome bare and naked manner, but in the iudgements and ſtatutes and ordinaunces of the Lord, Briefly, wee muſt needes ſay that Abraham had the lawe of God imprinted in his heart: yet loe beſides a benefite not to be contemned, when God hath ſent this lawe in the two tables, to the end the inſtruction thereof might remaine and abide for euer to his people, and that the thinges therein conteined, might be ratified for euer, and teſtified to all poſteritie as well as to them. We ſee then what we may gather vponupon this ſentence, euen as much as if Moſes ſhould hauehave ſaid vntounto the people, Beloued, acknowlege we the benefite the Lord beſtoweth on vsus this day, euen ſuch an one as our fathers hauehave receiued none the like: for he deliuered not vntounto them the lawe by writing, as vntounto vsus, he hath not declared to them theſe thinges in ſuch plaine order. True it is, that he did ſufficiently inſtruct them, & as much as was neceſſarie & requiſite for their ſaluation- but here is yet an higher degree & further ſteppe, to which we are come at this day, and therefore wee ought to drawe ſo much the neerer to him, ſeeing we ſee that he hath ſo ſtooped vntounto vsus. And this is the meaning of Moſes, if we vnderſtand the place in this ſenſe. As if a man ſhoulde ſay at this day, that God hath not done ſo to our fathers, as he hath done vntounto vsus. And this is that which Chriſt ſaid to his diſciples,Mat.. 13. 17 That many Kings and Prophets hauehave deſired to ſee thoſe thinges which you ſee,Luke▪ 10. 24.Luke 10:24 & heare thoſe thinges preached which you heare, and yet hauehave not had their deſire. Seeing then it is ſo, that God of his infinite merciemercy & goodneſſe vouchſafeth to preferre vsus before the Patriarches and Prophetes, (as it is alſo ſaid, that the Prophets ſerued not ſo much their owne time as ours,) we ought with greater diligence to ſuffer our ſelues to be taught vnderunder him,1. Pet. 1. 12.1 Pet 1:12 & to applie our ſelues wholy to his doctrine. Notwithſtanding, when all is well conſidered, although this we hauehave alledged be profitable, and the exhortation is often brought in holy Scripture, yet when we ſhall hauehave weighed all the wordes, wee ſhall finde that Moſes, when he ſaith that God did not make his couenaunt with them which heard the lawe the firſt day it was publiſhed, meaneth to ſay, that not onelyonly with them he made his couenaunt, but alſo with thoſe which ouer liued them, and ſucceded in the place of thoſe which were dead. So that in fewe woordes Moſes woulde here declare, that the lawe was not tranſitorie, to endure onelyonly for the life of them which firſt heard it, but that it was a doctrine which ſhoulde reteine his ſtrength & authoritie foreuer. The Lord our God (ſaith he) hath not made a couenant with our fathers, that is to ſay, he woulde not onelyonly hauehave our fathers for his people, he was not tied to them, ſo that his lawe ſhould ſerue but for fortie or fiftie yeares, but he hath made a couenaunt with vsus as well, and with them which were not borne when the lawe was publiſhed. You then which were not at the mount of Horeb, which hauehave not ſeene the fire on the montaine, nor heard the thunderinges, know you not withſtanding that your God did then adopt you alſo to himſelfe, and that he made a couenaunt, in the which you alſo were compriſed. You muſt therefore obſerue his lawe, becauſe it hath bene eſtabliſhed to bee perpetuall, to endure from age to age and to bee preached euen to the end of the worlde. And this is the true and naturall meaning of Moſes. And from hence we may gather a good and profitable doctrine: namely, that although we were not at firſt when the Goſpell was publiſhed, although wee hauehave not ſeene with our eyes thoſe thinges which are mentioned in the lawe, yet ought we not therfore to hauehave in leſſe eſtimation & price the authoritie of he word of God. And why? I graunt that when God raiſed vp Moſes, it was an eſpeciall token of his fauour and goodneſſe towards the people, which then liued: yet notwithſtanding, the authoritie of the Lawe muſt not at any time bee diminiſhed: for it cōteineth the truth of God, which alwayes abideth, and is not variable and tranſitorie as men are. It is ſaid, that men are as a flowre,Iſaie▪ 40. 6. 7. or as an herbe, which by and by drieth and withereth, but the truth of the Lord endureth for euer.1. Pet. 1. 24.1 Pet 1:24 Now this truth which is vnchaungeable, is conteined in the Lawe. Truely the Lawe as touching the ceremonies is vtterly aboliſhed: but as touching the ſubſtaunce & doctrine which it cōteineth, it reteineth alwayes his force & power ſtill: not one iot thereof falleth away or periſheth. So then let vsus note, that though we hauehave not liued in the time of Moſes, this ſerueth not to alledge, that we may therefore contemne the admonitions he hath geuen & are conteined in the lawe. And why? For he hath ſpoken to vsus, he hath not onelyonly ſpoken to the multitude which was aſſembled p. 7at mount Horeb, but generally to the whole world. And if this be ſaid of the lawe, by a greater & more ſtrong reaſon is it to be ſaid of the Goſpel. For as we hauehave ſaid, the law concerning the ſhadowes thereof is cleane done away, but the Goſpel hath no ſuch thing. For in it our Lord maketh a new & euerlaſting teſtament, & a couenaunt to laſt from generation to generation. Howe then muſt we be affected, when the Goſpel is preched? We muſt remember that the ſonne of God came into the world, not onelyonly to inſtruct them, with whom he was conuerſant in his manhood: but that he hath wonne vsus to God his father, and hath called vsus to ſaluation, by ſending his Apoſtles, that their voice ſhould ſound to the endes of the worlde, to them which heard not him, to make them partakers of the doctrine of ſaluation: the which at this day alſo we ought to receiue, as if Ieſus Chriſt were yet in the middeſt of vsus, or as if the Apoſtles with their owne mouthes did ſpeake vntounto vsus. And this is that which wee hauehave to beare in minde vppon this place, that we make no alteration in the Church of GOD, neither attempt to chaunge any thing in his woorde, knowing that he will alwayes hauehave kept therein one equall traine. For ſeeing that he hath deliuered vntounto vsus his Goſpel, and ſtabliſhed a certeine rule of regiment in the time of the Apoſtles, and in the primitiue Church, we muſt held the ſame, and thereon reſt our ſelues. If we doe otherwiſe, it is as if wee woulde make the word of God mortall and corruptible with vsus. So then let vsus learne, that though the worlde be variable and inconſtant, and hath euerie day his backturning: and though there bee none of vsus, whiche hath not alwayes many gadding opinions, whiche trotte in our braine, that yet not withſtanding, concerning that the word of God hath appointed, we are not to take that libertie, to doe at one time this, and at an other time that, as we liſt, and as we fanſie. Wherefore? Becauſe God hath not made this couenaunt with our fathers, but with vsus which are aliue at this day. As long then as we are in the world, let vsus knowe, that Gods gouerning of vsus, and his ſhewing vsus the way, is to the end we ſhould not be as wandering pilgrimes to ſtray hither and thither, and to raunge as our luſtes and appetites turne vsus: but that we ſhould be conducted as by his hand. To be ſhort, whereas Moſes ſaith, Heare we that are all aliue at this day, it is to declare & proue, that men during their life time, ought not to forge any newe Lawe, that they ought not to hauehave to day one, to morrowe an other. And why? For the life of man is in the lawe of God, which ought to ſuffice vsus. Let vsus then make our profite by regarding the thinges that tend therevnto. And further, it is no doubt, but Moſes here chargeth the people with vnthankfulneſſe which ſhould be in them, if they dedicate not their liues to the ſeruice of God: as if he ſhould ſay, How liue we? Is it not for that the Lorde hath placed vsus in this world? If then our life we hauehave, be geuen of him: ought we not to beſtowe it & employ it in his ſeruice? Ought it not to be wholie conſecrated to his will? We ſee then how Moſes reproueth here all them which wander, and continue not then courſe in the word of God. Let vsus withall reteine in memorie that which I hauehave aboue touched, that is: that we hauehave not a doctrine for three dayes, but one wherein we muſt bee confirmed as long as we liue. Therfore when we hauehave once receiued and embraced that which is conteined in the holie ſcripture, let vsus ſtudie to profite our ſelues by it, and to go forward, encreaſing in the knowledge & practiſe of it, till God ſhall drawe vsus out of this world, knowing that he will vouchſafe to take vsus into his couenaunt, and that he for his part will not be vnfaithfull and vnconſtant, but ſure and ſtedfaſt in his purpoſe and promiſe. Let vsus doe the like, that we may be ioyned to him: and as long as we liue let vsus hauehave no other purpoſe, but to cleaue vntounto him, howbeit as he hath declared in his word. But let vsus not thinke to ioyne and vnite our ſelues to our God by our owne fantaſies: but ſince he commeth vntounto vsus, let vsus goe vntounto him, and when we are come thither, let vsus take good heede to ſtay our ſelues there. And thus we ſee what we hauehave togather vponupon this place, to the end we may the better bee diſpoſed and prepared to receiue the inſtructions, which ſhall hereafter be geuen vsus, concerning the lawe of God and his Commaundements.

Nowe let vsus caſt our ſelues downe before the maieſtie of our good God, with acknowleging of our ſinnes, deſiring him to make vsus feele them better than we hauehave done, in ſuch ſort that we deſire nothing but to yeald out ſelues wholie vntounto him: and that it will pleaſe him to reach vsus his hand, and not ſuffer vsus to be wedded to our owne fantaſies, and affections, that we may alwayes magnifie his goodneſſe, whiche he vſeth towards vsus, that we may profite by it, in rendring vntounto him that obedience and dutie which he deſerueth, eſpecially, for that it hath pleaſed him to bring and deliuer vntounto vsus his lawe, and that he is not onelyonly contented to ſhew vsus the way of well liuing, p. 8but hath vouchſafed alſo to adopt vsus for his children, and to declare himſelfe our father and ſauiour, for our Lorde Ieſus Chriſtes ſake, that he will not onelyonly graunt this grace to vsus, but to all people and nations of the earth, &c.