Sermons on the Ten Commandments, Sermon 13
The. 13. Sermon.
Deut. Chap. 5.
22 Theſe are the wordes, which the Lorde ſpake vntounto all your multitude in the mount, out of the middeſt of the fire, the cloude, and the darkeneſſe, with a great voice, & added nothing thereto: and wrote them vponupon two tables of ſtone, and deliuered them vntounto me.
BEcauſe wee finde no better excuſe for our looſe behauiour, or for our rebellion againſt God, than to alledge ignorance, we could bee verie well content to hauehave alwayes this cloke and couerture, to ſay, that we vnderſtand not thoſe things which God ſpeaketh vntounto vsus, or that he directeth not his talke, vntounto vsus, or that his voice is ouer farre for vsus to heare it. But God perceiuing ſuch a malicious wickedneſſe in vsus, hath ſought to preue at all that which men might alledge for their defence, to the end they might no longer hauehave any excuſe for them ſelues. And therefore when he publiſhed his lawe, ſee why he would that the doctrine therein conteined, ſhould bee pronounced with an high and cleare voice: and that it ſhoulde bee ſpoken in the eares, not of three or foure onelyonly, but in the hearing of all the people, both of the ſmalleſt and greateſt: briefly, of all without exception. Againe he would that the lawe ſhould bee written, that it might continue, and ſerue for the vſe, not only of one age: but that euen to the end of the world it might hauehave his force and vigor, his rule & authoritie. Loe, why in this place it is ſaid, That God ſpake with an high and mightie voice. Whereby Moſes giueth vsus to vnderſtand, that the lawe is no ſuch ſecrete and hidden doctrine, that any one neede to alledge, that he is not ſo great a ſcholer as to vnderſtande it. For God, not without great cauſe, hath ſo exalted his voice, when he would preſcribe a rule for the ordering of the life of men. And he adioyneth this of purpoſe, that the Lord ſpake vntounto all the multitude and aſſemblie, as if he ſhould ſay: True it is that God hath choſen ſome among you to be your gouernours, and hath giuen them of his ſpirite, yet will he that his lawe bee knowen of the moſt rudeſt and ignoraunteſt, that it may bee a common wiſedome vntounto them all: that is one of the pointes we hauehave here to note. The ſecond is, that God had added nothing after theſe ten ſentences or ſayings. Whereby Moſes admoniſheth the people, that ſuch breuitie and ſhortneſſe, as GOD vſeth, ought to encourage them, to receiue what he ſhall ſpeake. For he propoſeth to them no great volumes, which might occaſion vsus to replie, that all our life would bee to little to ſtudie them. God therefore hath not bene ouer long, when he deliuered his woorde, he hath inſtructed vsus in ten woordes, and no more: count wee them on our fingers, and wee ſhall hauehave inſtruction touching all that which is required for the well ordering of our life. Withall, Moſes hereby would hauehave vsus vnderſtand, that ſeeing GOD hath giuen vsus ſo certeine a rule, and that himſelfe would adde nothing whatſoeuer, to that which he had ſaide, that wee ought to holde our ſelues content therewith, and that it is not lawfull for the creatures, to adioyne any thing therevnto. And this is the ſecond pointe wee muſt note. For the third point he addeth againe in this place, that whereof he had before ſpoken: namelie, that God when he publiſhed his lawe, ſpake out of the middeſt of the cloude, that the mount ſmoked, that there were flames of fire, that the lightenings flew abroade. And wherevnto tendeth all this? Euen to this end, that the doctrine of God might hauehave the greater maieſtie, and that men might bee induced to humble them ſelues in all reuerence before GOD, to ſubiect them ſelues fullie and wholie vntounto his word, and to yealde all dutifull obedience vntounto it. Loe then three notable pointes recited here by Moſes, before he proceedeth to the reſt which folioweth. Nowe touching the firſt, let vsus beare in minde, that whiche hath bene touched: namelie, that GOD hath ſpoken with an high and cleare voice, and that not to one handfull and ſmall aſſemblie of men, but in generall vntounto all the people, and that this is for no other end, but that wee might knowe, that the word of God ſhall ſounde lowde and ſhrill enough in our eares, for vsus to heare and vnderſtand it, except wee will willfullie plaie the deafe men, and ſtop our eares at it. I graunt all our ſenſes are ſo weake, that we ſhall neuer bee able to comprehend one worde of that which God ſpeaketh vntounto vsus, except he inligh…en vsus by his holy ſpirite.1. Cor. 2. 14. For the naturall man perceiueth not the thinges which are of God: they are to high and profound for vsus. But where of commeth this default and blindneſſe, but from our owne corruption and wickedneſſe? For it is moſt certeine and true, that the veritie & trueth of God in it ſelfe, and in his owne nature is eaſie enough, and plaine to bee vnderſtood. Let vsus not then alledge, that it is to darke and obſcure. But how muſt wee behaue our ſelues to profite thereby? If wee will that God make vsus to profite in his woord, let vsus bee humble, and obedient, and little in our owne eyes. For it is not for naught that he promiſeth to teach and inſtruct ſuch as are humble. Let vsus not then truſt vntounto our owne wit. Let vsus not come to the hearing of his word with ſuch an hautineſſe and preſumption in vsus, as to thinke we are of ſufficient capacitie to iudge of that which ſhalbe ſaide: but rather let vsus deſire of God, that he will open our eyes, that he will reach vsus out his hande to leade vsus: and let vsus confeſſe, that wee are not of ſuch dexteritie of wit, to profite vnderunder him in his ſchole, except he beſtowe it on vsus. When this humilitie ſhalbe in vsus, doubt wee not but the woord of God ſhalbe eaſie vntounto vsus, and that wee ſhall knowe, and vnderſtand, whatſoeuer is therein deliuered vntounto vsus. Hereby wee ſee what miſerie and wretchedneſſe hath bene heretofore in the world, that the common people, and in a manner all, hauehave foreſlowed, and euen withdrawen them ſelues from beeing taught by the holy ſcripture. For they thought this belonged only to the Monkes and Prieſtes. And in the end ſuch a fooliſh and beaſtlie opinion was conceiued, that men thought all diuinitie ought to be cloiſtered in their dennes and cabins. Now for all this, this teſtimonie hath alwayes remained, and muſt endure to the end of the world, that God hath ſpoken with a lowde voice, that he hath not hid, or drawen him ſelfe backe into ſome little angle and corner of the earth. So this hath bene a moſt wicked vnthankfulneſſe in men, that they hauehave left the word of God as clene caſt off & forſaken of all. And ſo much the more heedfullie ought we to note this place, wherein it is ſaid, that God directed not his ſpeech only to ſome great Doctors, but hath communicated his voice to the whele people, euen to the moſt ſimple & leaſt among them. And withall let vsus, to whom God hath reſtored his world, praiſe & magnifie him for ſo ineſtimable a benefite, whereof the greateſt part of the worlde hauehave depriued them ſelues by their owne malice and retchleſſe negligence. Let vsus, I ſay, praiſe and extoll his goodneſſe, that his woorde at this daye ſoundeth in our eares, that wee may reade it, that all both priuatelie and publikelie may bee partakers thereof, that this heauenlie treaſure is laid open vntounto vsus to vſe and to enioy it. Beholde an ineſtimable benefite, & aboue all, he beſtoweth on vsus, for which wee ought to magnifie our God, as priceing this benefite aboue all the reſt. Moreouer, let vsus bee attentiue to heare our GOD ſpeake. Let none alledge here any excuſe to exempt him ſelf from this dutie. For ſeeing that GOD ſpeaketh to the whole companie of the faithfull, to all them which are baptiſed in the name of our Lorde Ieſus Chriſt, let euerie one in his degree and calling applie his ſtudie to profite in the woord of GOD: and let vsus all in generall take God for our Maiſter, and let vsus be readie to heare him alwayes, and as often as it ſhall pleaſe him to ſpeake vntounto vsus, as he ceaſeth not dailie to doe. And thus much bee noted touching the firſt point: wherein it is ſaid, that GOD hath ſpoken to the whole multitude and aſſemblie. Nowe let vsus come vntounto the ſecond point wee noted: namelie, that he added nothing. And this is ſaid, that wee might with better courage heare that which is conteined in the lawe. It is true, that all that which Moſes hath written, apperteineth to the lawe, all that likewiſe which the Prophetes hauehave left in writting: finallie, whatſoeuer hath bene adioyned in the Goſpell, all this (I ſay) conteineth one ſubſtaunce of doctrine, and the Bible is bigge enough: but yet, becauſe wee ſhould not neede to wander farre, or make any greate inquirie after that, wherevnto wee ought to tend, GOD hath propoſed vsus one certeine ſcope and marke, at which in ordering our whole life wee might ayme, and ſhoote at. For all is referred to theſe ten ſentences, as I hauehave ſaid. Let vsus then but count ouer our fingers, and wee ſhall hauehave the tenne commaundementes of GOD, all is concluded in a ſhort ſumme, which we ought to beare in minde, to bee good ſcholers vnderunder GOD. Therefore, when God vſeth ſuch breuitie, are not men to to wicked and vntoward, if they refuſe ſuch a doctrine, if they will not for all this bee at ſo much leaſure, as to profite in the woord of GOD? Howe therefore let vsus lay aſide all ſuch vaine and friuolous replies, to ſay: O, the holy ſcripture is a deepe ſea, it is a bottomleſſe pit, if a man enter into it, which way ſhall hee bee able to get forth? Let vsus alledge no ſuch thinges. It is true,1. Pet. 1. 12. that God ſheweth in the holie ſcripture, that which the Angels deſire to behold. It is true, that wee can hauehave but ſome ſmall taſt thereof, while wee dwell in the world. It is ſufficient, that wee knowe in part,1. Cor. 13. 12. as Saint Paule ſpeaketh, and in darkeneſſe, beholding as it were in a glaſſe, that which wee can not ſee as yet face to face. All this is verie true: yet ſo is it notwithſtanding, that God hath ſo conformed and abaſed him ſelfe vntounto our rudeneſſe and ſ…enderneſſe, that theſe things are eaſie vntounto vsus, or at the leaſt wee ſhalbe able to vnderſtand ſo much, as is profitable for our ſaluation. If with all there be thinges doubtfull and obſcure, let this ſobrietie bee in vsus, that wee aduaunce not our owne iudgements, but that wee firſt aſke counſell at the mouth of GOD, knowing that wee are yet farre from our perfection. And yet, according to the meaſure, which he hath giuen vsus, wee may alwayes glorie in this, that our Lorde Ieſus Chriſt will not leaue vsus in doubtfulneſſe and ignoraunce, but that he will giuegive vsus ſo ſure and certeine a way, as wherein wee ſhalbe able to walke with great aſſuraunce: knowing that he hath not called vsus in vaine vntounto him ſelfe, when wee ſhall not hauehave any vncerteine, and wandering courſe to runne, but ſo certeine a marke propoſed, as wherevnto if wee ſhall directe our race, wee ſhall not neede to feare any erring, as deſtitute of ſome good guiding and direction. Let vsus therefore beare in minde, that our Lorde hath not ſpoken according vntounto his owne nature. For if he would ſpeake in his owne language, ſhould he bee vnderſtood of mortall creatures? Alas no. But how ſpeaketh he vntounto vsus in the holy ſcripture? Verilie he liſpeth and ſtutteth for our better vnderſtanding. Saint Paule ſaith, that he became as a nource of little children, when he preached the Goſpell. Nowe when he ſpake it of himſelfe,1. Theſſ. 2. …. there is no doubt, but that he would ſhewe thereby the goodneſſe of God, which ſo gouerned him by his holy ſpirite. And this which is in S. Paule, we ſhall finde likewiſe in Moſes, & in all the Prophets. Let vsus then diligentlie note, that God is made as it were a nource, whiche will not ſpeake vntounto her infant, as ſhe would vntounto a man, but will hauehave reſpect vntounto the capacitie of it. So God abaſeth him ſelfe, foraſmuch as wee could not vnderſtand what he ſaid, except he ſubmitted him ſelfe to our vnderſtanding. Loe, for what cauſe he is like a nource in the holy ſcripture, that men might not perceiue his great and infinite maieſtie, to the whiche wee can not come, nor approche any thing neere vntounto it. Seeing GOD hath bene ſo gentle vntounto vsus, as to open himſelfe vntounto vsus in moſt familiar manner, ſo much more grieuous a condemnation ſhall fall vponupon our heades, if we beſtowe not paine to profite in that doctrine which hee hath, as I may ſo ſay, ſhewed vntounto vsus, that there reſteth nothing for vsus to doe, but to ſwallowe it, and digeſt it.
Let vsus therefore note, that when Moſes ſaith, That God added nothing to theſe tenne ſentences, it is to this end, that wee ſhould ſhew our ſelues more eaſie to bee taught, and bee the more encouraged, knowing that God will not make vsus to wander, and take endleſſe labour, as in a thing which hath neither banke nor bottome: but he propoſeth vntounto vsus onelie ten ſentences. True it is, that hee hath expounded theſe tenne commaundementes by Moſes. And againe, conſequentlie by the Prophetes. Laſtlie, we hauehave had the finall declaration of them by our Lorde Ieſus Chriſt, as it is at this day deliuered vsus in the Goſpell. But what? Wee hauehave yet this marke, wherevnto we muſt alwayes order our ſelues. Wee hauehave but tenne wordes for our leſſon, and ſeeing it is ſo, ought wee not to iudge our ſelues verie frowarde and peruerſe, if wee deſpiſe ſo great grace of God, and if we come not vntounto him, when hee handleth vsus after ſo gentle a manner? This wee hauehave then briefly to beare in mind of this eaſineſſe and plaineneſſe which Moſes ſheweth vsus to bee in the worde of GOD. And withall let vsus alſo note, that he would hereby warne vsus, that we learne to content our ſelues with the ſimplicitie of the lawe, that wee aduiſe our ſelues how wee come to controll GOD, to cloute our patches and pieces to his worde. For when he ſpake, hee ſpake once for all, and will that men hold themſelues to that he hath ſaid. As we ſhall ſee hereafter, how he hath ſtreightlie forbidden vsus to bende either to the right hande, or to the left, or to adde any thing to his doctrine. And in verie deed, ſeeing GOD hath adioyned nothing thereto, who are wee, to enterpriſe and take in hande any thing aboue him? Thinke wee, that when GOD deliuered his lawe, hee had loſt his memorie, and knew not what was profitable for vsus? Can a man bethinke himſelfe of that which hath bene vnknowen vntounto GOD? And againe, beſide all this, when our Lorde hath ſo applied himſelfe vntounto vsus, thinke wee hee would inſtruct vsus by halfes, and leaue vsus in the middeſt of the way? Let vsus therefore beare in minde, that ſeeing GOD hauing pronounced theſe tenne ſentences, added nothing vntounto them: wee muſt ſo wholie applie and reſt our ſelues ſimplie on that d…ctrine which is conteined in his lawe, that wee ventur not to enterlace any thing of our owne whatſoeuer? but let vsus knowe, that this is our perfect wiſedome, to bee obedient vntounto our GOD. It this had bene in all times well obſerued, we ſhould not hauehave bene at this daie ſo incumbered, to amend the corruptions whiche reigne throughout the worlde. For, from whence commeth it, that men hauehave corrupted all religion, and the ſeruice of GOD, as wee ſee it is come to paſſe in Poperie? The Papiſtes will vaunt and boaſte themſelues of ſeruing GOD, when they ſhall hauehave their ſolemnities, their ceremonies, and other like traſh. And whence is this? Euen from this, that they hauehave preſumed to adde ſome thing to the worde of GOD, when they thought it not ſufficient, that GOD ſhould be ſerued after his owne manner and faſhion: but men muſt reare vp ſome new deuiſes in their braines, and fanſie whatſoeuer they ſhould thinke good. So then, all this which they call the ſeruice of God in Poperie, is nothing els but a fardell of trumperies, which men hauehave made vp together, and not onelie this, but that which hath bene ſpoken by the Prophet,Eſaie, 29. 18. hath bene accompliſhed in them: namelie, That they hauehave deſpiſed and ſet at naught the commaundements of GOD, while they hauehave bene geuen to their own inuentions. And men ſee the wickedneſſe and miſchiefe which is happened by this diueliſh boldneſſe and preſumption, when men hauehave gone about to diſguiſe the worde of GOD by their lies, and dreames, and dotages. So much the more diligentlie therefore ought wee to note this place, when it is ſaid, That GOD hauing once ſpoken, added nothing to that which he had ſaid. And in verie deede, as I hauehave alredie ſaid, this is an horrible blaſphemie, when men will attempt to finde out, I knowe not what, ſome thing better than that which is conteined in the lawe of GOD. This were to reproue him of a lie, or to thinke that hee was not well aduiſed, or happillie that hee forgat to geue in commaundement that which he ought. And ſhall men finde out ſome thing better than hee? Nay verilie. Then let vsus learne to order our ſelues in ſuch forte vntounto God, that we hauehave this alwayes imprinted in memorie, that God hauing ſpoken, he made a full end and concluſion, to ſay, Theſe are my limits & borders, whoſoeuer wil preſume to goe beyond, ſhall but ventur further to breake his necke. And in deede it can not otherwiſe be, but a ruine and deſtruction ſhall followe vponupon vsus, when wee will not keepe vsus in that high way, which God hath made, and hedged in for vsus. Now, albeit GOD ſpeake not at this time in ſo viſible manner, as he did then to the people of Iſrael: yet ought wee often to call to minde this leſſon, which is conteined in the lawe. True it is, that God hath not ſpoken twice, but he hath ſpoken once for all, as wee ſay: but wee on our part muſt againe and againe call it to minde, as it is alſo ſaid in the Pſalme, The Lord hath ſpoken once, I hauehave heard him twice. For hereby wee are admoniſhed,Pſal. 62. 10. that it ſhall not ſuffice to hauehave vnderſtood for one day that which our Lord will hauehave pronounced and publiſhed in his name: but wee muſt often and ſundrie times meditate therevpon. Let euerie one therefore exerciſe himſelfe herein all the time of his life, and let vsus not ceaſe euening & morning, to call this to minde, and to conſider well that which our Lord ſheweth vsus. For when wee hauehave employed all the time of our life herein, we ſhall hardly come ſo farre as the midde way. True it is (as wee hauehave alreadie ſaid) that euen at the firſt entrie God teacheth vsus ſo much as is expedient to be knowen for our ſaluation. But yet for all this, we ſhall alwayes finde wherein to make our further profite in the worde of GOD. Let vsus therefore be diligent, and let vsus not thinke it is labour loſt, which we beſtowe herein: no, not when we applie our ſtudie day by day herein, and ſhall not geue ouer to ſearche and inquire after that which God teacheth vsus. Behold in what ſort wee muſt applie this to our vſe, and practiſe it: wherein it is ſaid that our Lorde hath added nothing.
Now let vsus come to the third point, which is, that God ſpake out of the middeſt of the fire of the cloud, and of the whirlewind. It is true that this hath bene before expounded alreadie: but ſeeing it is repeated againe vntounto vsus by Moſes, let vsus note that it is not any thing ſuperfluous. And in verie deede, wee cannot be to often put in minde hereof, that the worde of God ought to beare a great maieſtie with vsus, to humble vsus vnderunder it, that wee may yeelde all ſubiection and obedience therevnto. And why? Firſt we ſee what pride and arrogancie is in men, that they can hardlie ſtoope and bend their neckes to bee pliable in ſuch ſorte as they ought. I graunt, a man ſhall not heare them ſay plainelie & in expreſſe words, they will reſiſt God, and make open warre with him. But what euer they proteſt herein, are they ſo tractable to be taught, ſo humble and modeſt as were requiſite they ſhould be? Nay, they are farre wide from this. Againe, there is in vsus ſuch a dulneſſe and vnſenſibleneſſe, that being ſo nouſ…ed, as we are, in theſe earthlie things, and ſo charmed in them, wee can not raiſe vp our vnderſtanding to hearken vntounto GOD, we can not come neere this ſpirituall wiſedome, for aſmuch as our mindes are ſore poſſeſſed with the cares of this worlde, wee neede not anie thing to make vsus reſt our mindes here belowe on the earth. It is therfore verie needfull and neceſſarie, that our Lorde touche vsus to the quicke, to the ende we may beare ſuch a reuerence vntounto his woorde, as that it die not altogether in vsus: partlie by our rebellion, partlie by our ſtupiditie and dulneſſe, that is to ſay: becauſe wee are ſo lumpiſh, ſo earthlie, ſo groſſe and worldlie minded: and partlie, for that we are alreadie fraughted with ſo manie vanities, that wee neuer minde ſuch things as are on high, but lying ſtill groueling on the grounde, wee are helde occupied in theſe tranſitorie and corruptible things. Therefore, GOD (not without cauſe) ſpake out of the middeſt of the fire, and of the cloud, and whirle winde, when he would publiſhe his fame. For it behoued, that the people ſhould be touched with ſome great feare, to ſay: There is no talke of ſporting our ſelues with God, when he appeareth vntounto vsus ſo terrible, and in ſuch maieſtie: what reſteth then, but that wee tremble vnderunder him, and ſhewe, vntounto him ſuch ſubiection, that he gouerne vsus as his ſheepe, that we all bende our necke, that we ſloope with our head, ſuffering him to order vsus to his will, that euerie one giuegive himſelfe wholie thereto, and that we be all confounded, when hee ſpeaketh, and hauehave no other affection and deſire in vsus, but to ſerue and honour him, and to ſubiect our ſelues altogether to his guiding and direction. Loe, why God hath ſo magnified his lawe, when it was firſt publiſhed. Hee might well hauehave ſpoken without caſting out flames of fire, without making the mountaine to ſmoke, without hauing ſo darke and obſcure a cloude: but hee would vſe theſe miracles, that the people ſhoulde tremble, being ſtroken with an exceeding great feare. And therefore let vsus note, that hee would hereby leade vsus vntounto that,Eſaie. 66. 5. which the Prophete Eſaie ſpeaketh, That his ſpirite ſhall not reſt, but vppon them which tremble at his woorde. For this is the thing wherein hee will proue our obedience towardes him: namelie, that when he ſpeaketh, wee receiue without anie contradiction or gainſaying, what ſoeuer hee ſhall ſay, that we account it good for vsus, and agree therevnto, and ſay, Amen: not onelie with the mouth, but alſo with the heart, that in our whole life we ſerue & obeie him. For this is the ſeruice which GOD requireth, and wherewith hee will be honoured: namelie, that we declare what obedience we beare vntounto his woorde. But becauſe we are herein ſo hard and ſo heauie, that rather wee drawe cleane backwarde, than bende the necke to carrie his yoke, it is needfull that we be ayded and ſet forwarde by ſuch meanes as are here mentioned. And therefore, let vsus note, that this flame of …ire appeared not then to ſerue and inſtruct them onelie, which ſawe it: but that at this day the lawe of God muſt by this teſtimonie & witneſſe be authorized, and made authentike: and that the remembrance hereof ſhould remaine ſo freſh in our memorie, that when we ſhal call to minde this which happened for one time, we be humbled vnderunder the maieſtie of our God, and that when we would proudly and preſumptuouſlie lift vp our ſelues againſt him, this fire which then burned to feare the people, the thicke & darke cloude likewiſe come before our eyes, that we remember alſo, howe the mount was ſeene to ſmoke, & that all this may be to holde vsus in ſuch a fright and feare, that all loftineſſe and hautineſſe of ours be beaten downe, that we may bethink vsus to come and preſent our ſelues to our God, to bee led by him whither he will, and that we may followe, moſt willinglie, whither ſoeuer we ſhalbe called of him. Ye ſee then wherevnto we muſt referre this which is here touched, of the ſmoke, of the flame of fire, and of the thicke cloud. And withall, let vsus note, that when God appeared in a whirlewind, and in an obſcure and darke cloud, this was to repreſſe and keepe downe the curioſitie of men. It is true (as we hauehave alreadie touched) that GOD ſpeaketh to be vnderſtoode, that he vſeth no doubtfull and ambiguous wordes, that he fetcheth no long circumſtances (as we ſay) but manifeſteth and openeth his will ſo clerelie and plainlie, that the fault ſhalbe no where but in vsus, if we bee not perfectlie inſtructed therein, if wee will but lende our eares to heare him. But in the meane time, wee muſt not bring with vsus ſuch a fooliſhe curioſitie, as to inquire, beyonde meaſure, of what wee liſt: as wee ſee men inclined to ſuch a fooliſhe ambition, that their eares are alwayes itching, and they will ſay: I would knowe this and that. Nowe, beholde howe our Lorde God oppoſeth him ſelfe contrarilie, and ſaieth: Will you knowe this and that? Loe, a thicke cloude which hindereth you: conſider of this obſcuritie and darkeneſſe which you ſee. So let vsus learne, that if wee will bee good ſcholers vnderunder God, we muſt not looſe the bridle to our owne fantaſies, to be inquiſitiue after that which ought to be hidden from vsus: but let vsus content our ſelues with that, which ſhalbe ſpoken vntounto vsus in the name of God, and let vsus waite for that day, wherein we ſhall hauehave a full manifeſtation of the reſt which is nowe incomprehenſible: brieflie, let vsus be ignorant of that which God will not declare vsus. For this ignorance ſurmounteth all the knowledge and wiſedome of the world: namelie, when we deſire to knowe no more, than our Lord permitted and graunted vntounto vsus. Now let vsus come vntounto that which Moſes addeth: he ſaith, That the lawe was written in two tables of ſtone, & that it was deliuered to him. When mention is made of two tables, we muſt call to minde that which hath bene ſaid & handled heretofore: that is, that God could well hauehave written the whole law in one ſtone, but he would write it in two, that this diſtinction being made, we might ſo much the better comprehend that which is conteined in the lawe. For we ſee, our Lorde hath ſo chewed thoſe things for vsus, which are there conteined, that we might not alledge that he ſpeaketh in to high a language for vsus to vnderſtand. For as much as there are two principall points in our life, our Lord hath diuided his law into two tables: namelie, that we might know, how we ought to gouerne our ſelues towards him: and then, how we are to liue & to be conuerſant wt our neighbours. Will a man order his life in all perfection? It behoueth firſt that he giuegive him ſelfe to the ſeruice of God, that he knowe what God requireth and approueth: and after this, we muſt liue in ſuch vprightneſſe and equitie with our neighbours, that we ſheire hereby, that we are the true children of God. Firſt therefore we muſt know how God wilbe honoured and worſhipped of vsus. Secondlie, we muſt render to our neighbours, that which apperteineth to them: obſeruing this indifferencie of nature, not to do to another, which we would not hauehave done to vsus. So God hath declared in two tables, in what ſorte hee will bee ſerued of vsus: as wee hauehave aboue declared, that hee propoſeth him ſelfe onelie to be worſhipped, that men ſhould forge no newe Gods. Againe, hee hath declared, that he wil not be repreſented by images normoppets duplicate page duplicate page that he is a ſpirit, and will be ſpirituallie worſhipped of vsus, and not as men ſhall fanſie, to reare vp this or that kinde of worſhip: but hee will be ſerued in ſpirit. Againe, he will hauehave his name ſanctified, hee will that men exerciſe them ſelues in his woorde: and aboue all, that euerie one withdrawe him ſelfe from his owne thoughtes and affections, that wee reſt vsus to bee ruled and gouerned onelie by GOD. And this is conteined in the firſt table of the lawe. Touching the ſecond, we hauehave ſeene howe hee commaundeth vsus to obey father and mother, howe hee forbiddeth vsus murders, adulteries, theftes, euill ſpeakings, all wicked luſtes and concupiſcences. Yee ſee then, why GOD hath diuided his lawe into two tables. Will we therefore order our life well, and as wee ought? Let vsus firſt learne to honour GOD, and after that, to liue with our neighbours in all integritie and vprightneſſe. For there are ſome, which will abſteine from iniuring of others: but in the meane while, they hauehave litle regard of GOD: and they thinke they are quited & abſolued, if ſo be none indite them, nor complaine of them in this worlde. But (I pray you) what ſhall this be, not to be theeues, if wee commit ſacrilege? Is it not a greater and more enormious crime, to rob GOD of his honour, than to ſpoile a man of his goods, to cutte his purſe, or to picke his cheſt? So let vsus not thinke wee hauehave fullie diſcharged our duetie, when men ſhall ſue no proceſſe, nor make anie complaint againſt vsus: for God muſt alſo hauehave that hee requireth, and is due vntounto him: for wee are bounde to doe him homage all our life time. We muſt therefore beſtowe ſo much the more ſtudie to obſerue the firſt table of the lawe, that wee leade not a Philoſophicall life, as did ſome of the Painims, to liue honeſtlie and vprightlie with men: but let vsus hauehave in greateſt price and eſtimation, the honour of GOD, and let vsus beginne firſt of all at this point. Nowe againe, there are ſome which would ſeeme verie deuoute towardes GOD, as hauing ſome great zeale to ſerue and honour him: but when they bee conuerſant with men, they fall to pilling and ſpoiling, and beating of them, they are full of crueltie, of enuie, & malice. But let vsus note, that GOD hath not ſeparated the two tables of the lawe: hee hath made a diſtinction of them: but hee hath not giuen to ſome the firſt table of the lawe, and to others the ſeconde table. He hath ſaid: Behold my lawe, and that which I hauehave ioyned together, muſt not bee ſeuered, but muſt remaine vnſeparable.
It is true, that you ought to bee warned to followe that charitie which you owe to your neighbours: but yet, when you hauehave diſcharged your dutie in one point, you muſt conforme your ſelues vntounto the other: and you muſt not retchleſly neglect to walke in all equitie and vprightneſſe, when you ſhall hauehave ſhewed ſome great deuotion of honouring and ſeruing of me. There are alſo manie, which will ſerue God: but how? As there owne blinde deuotion ſhall teach them: as doe the Papiſts. But God meant to bridle vsus herein, when he gaue vntounto vsus the firſt table of his lawe, that we might learne to ſerue him as he commandeth, and that we accept of nothing as good, which he approueth and liketh not. See then wherevnto this apperteineth, which is ſaid, That God wrote his law in two tables of ſtone, to the end it might remaine and continue. For it hath not bene giuen to remaine for a certeine time, it is not tranſitorie. I graunt that the ceremonies hauehave an end, as this is a reaſon, why the law is called temporall, for as much as this order which had bene eſtabliſhed among the auncient people, to endure vntill the comming of our Lorde Ieſus Chriſt, was then taken away and aboliſhed, and the things were perfect: ſo that we are no longer vnderunder theſe figures and ſhadowes of the law, which ſerued for that time. But the truth and ſubſtance of the law was not to remain for one age, but it is a thing which endureth, and ſhall neuer ceaſſe or hauehave end. Let vsus therefore learne, that God in ſuch ſort publiſhed his will, when the people came out of the lande of Egypt, that he ſo ſpake in the mount of Sinai, that withall he deliuered vntounto vsus there an order which we ſhould obſerue, and ſo prouidedſt, that his doctrine ſhould alwayes hauehave his full force and vigor. And for this cauſe he hath written his lawe in two tables of ſtone. He hath not written it in barke, as at that time the maner was, or as we might now ſay in paper, or in parchment: but he would that it ſhould be engrauen in ſtone: that there might be a memoriall thereof to endure, to the end we ſhould be confirmed in this which he hath ſpoken. For he was not contented to hauehave ſpoken for one time, but hauing engrauen his lawe in ſtone, he would we ſhould hauehave attentiue eares to receiue it all the time of our life. Now withall let vsus note, that it is true that it ſerued to no great purpoſe, that the law of God ſhould be ingrauen in ſtones. If this were all, what is then further required? We muſt know that the doctrine of God propoſed vntounto vsus, is indeed neceſſarie and profitable for vsus, but yet that it ſhould ſerue vsus to ſmall purpoſe, except God ſhould adde therevnto a ſecond grace: namely, that this which hee hath pronounced, ſhould be imprinted in our hearts and inwarde partes. Therefore, as God with his finger, that is by his diuine power, hath written his law in two ſtones, ſo muſt he now by his holie ſpirite write it in our heartes, which are of ſtone, & full of hardneſſe:Eze. 11. 19. as the Prophet declareth, when hee ſaith, That God ſhall giuegive vsus heartes of fleſh, which ſhall bee loft, pliable, and apt to be taught, and to receiue whatſoeuer he ſhall commaund vsus. So then, ſeeing God hath viſiblie declared, that it is he which muſt write the lawe, to hauehave it well knowne and vnderſtoode, let vsus make our requeſt, that it will pleaſe him, by the vertue and power of his holie ſpirite, to write it at this day in vsus, that wee may holde it within vsus, and that howe ſoeuer the diuell labour herein, hee may neuer wipe it out of our remembraunce. Nowe withall Moſes concludeth, that the lawe was deliuered vntounto him, to conſerue, and to keepe it, and to bee alſo the miniſter and diſpenſer of it to the people, that he might bee acknowledged of them for a Prophet, for otherwiſe he could not hauehave executed his office, he could not hauehave edified the Church of GOD, except men had knowne that this charge was committed vntounto him. As at this time, if wee were not perſuaded that GOD would that his Goſpell ſhould be preached by the mouth of men, that there ſhould be paſtours in the Church to carrie abrode his word, which of vsus would daine or vouchſafe to heare a miniſter? I am not, nor ante creature beſide, of ſuch dignitie, as that I might perſuade the worlde to receiue what I ſay. But when I ſpeake here in the name of God, that men hearken to his doctrine, to rule and order them ſelues thereto, and to doe him homage: beholde, this is of more force than all the lawes, than all the ſtatutes, than all the edictes of Kings and Emperours. Hath a mortall man done this? No. But when we knowe that God would that this policie and rule of order ſhould be in his Church, and that men ſhould inuiolablie obſerue it, that is: that there be Paſtours which may beare his word abrode, which may be expounders of it, which may be as his meſſengers to announce and declare the remiſſion of ſinnes in the name of our Lord Ieſus Chriſt, which may reprehend, which may reproue, which may comfort and exhort, when (I ſay) we vnderſtand that God would ſuch a regiment ſhould be in his Church, then are we aſhamed to reſiſt and withſtand him, which hath formed and created vsus. Loe why Moſes in this place ſaith, that God deliuered him the lawe. It is true, that God deliuered it to all the people in generall, as we hauehave ſaid. Why then is Moſes now the onelie poſſeſſor of it? It ſeemeth that God would depriue the whole world of it, and that Moſes onelyonly were priuileged therein, as if the lawe were written for him, and all other (as it were) excluded and ſhut out from it. But this is nothing ſo. And yet, albeit the lawe was giuen for the whole people, Moſes is appointed the garder and protectour of it. And this which God hath pronounced of him, we muſt extend further, as we ſee the Prophetes were appointed in the ſelfe ſame charge: namely, that they were as ſtewardes and diſpenſers of the treaſure of ſaluation, of this couenaunt of God, and that this office was giuen vntounto them, alwayes to declare the will of GOD, and to preach it vntounto vsus in his name. And this is the generall rule which Saint Paule hath deliuered,1. Cor. 4. 1. That men ought to eſteeme vsus as the miniſters of God, and diſpenſers of the ſecretes which hee hath ſent the world. Now, when Saint Paule ſaith, That we are diſpoſers of the ſecretes of GOD, he ſheweth hereby, that it is not ynough that we hauehave the holie Scripture, that euerie one reade it in his houſe: but it is further required, that it be preached vntounto vsus, that we reteine among vsus this order, to be taught by the mouth of men, that there be paſtours and teachers, whoſe miniſterie God vſeth, to the end that when we ſhall heare them, we may profite more and more in the doctrine of ſaluation. And this is the cauſe why Saint Paule in an other place ſaith,1. Tim. 3, 1…. That the Church is the piller of truth, and as it were the ſafegard and towre thereof. The Papiſts alledge this verie fooliſhly, to yeeld vntounto themſelues a licentious libertie of making new articles of faith, and of eſtabliſhing lawes after their owne fanſie: for Saint Paule hath vnderſtood the cleane contrarie. He ſaith therfore, That the Church is the piller and ſure prop of the truth of God: becauſe that when GOD publiſhed his trueth vntounto men by the lawe, by the Prophetes, and the Apoſtles, hee would, that this miniſterie ſhoulde indure and bee perpetuall: that is, that there ſhoulde bee ſome deputed and appointed to this office and charge, to expounde his worde, to edifie the Churche in this ſort. Let vsus therefore knowe, that it is by meanes of the Churche, that the trueth remaineth in his perfect and entire eſtate. For when GOD raiſeth vp men, which are indued with his ſpirite, to confirme vsus in the faith, to enlighten vsus, and to ſhewe vsus the right way. Loe how the truth of God remaineth vntounto the worlde, how it is not extinguiſhed, howe it periſheth not. Let vsus then note, that Moſes meant not here to make himſelfe the onelie poſſeſſour of the lawe, to exclude the people from it, and to ſhut them out of doores: but hee ſpeaketh as thus vntounto them: Welbeloued, it is verie true, that the lawe is common vntounto vsus all, wee are all the children of God, I challenge nothing vntounto my ſelfe aboue you: yet for all this, if I will diſcharge my dutie in the office wherein God hath appointed mee, I muſt be a faithfull expoſitor of the lawe to you, I muſt be the keeper of it, that you tread it not vnderunder foote, I muſt put you in mind of it euerie day, that you neuer forget it. Seeing then it is ſo, let all them which are here appointed miniſters of the worde of God, take heede they be preſt and readie to ſerue and miniſter vntounto the ignorant: and let all conſider, that it is not ynough to read the holie Scripture, but we muſt be diligent to profite therein, and to come with all humilitie to heare them, which are ordeined miniſters of the worde, to deliuer vntounto vsus the meaning and vnderſtanding thereof. Thus ye ſee whereto this text is to be referred.
Nowe let vsus caſt our ſelues downe before the maieſtie of our good God, with acknowledgement of our faultes, praying him to make vsus feele them better than we hauehave done, and to lead vsus to ſuch a repentance, that we deſire onelyonly to ſerue and pleaſe him, without ſeeking after anie thing of our owne. And becauſe we are ſo giuen to the things of this world, pray we him the ſooner to drawe vsus hence, and in the meane while, to giuegive vsus his grace to order our life to his will, and to conforme it to his iuſtice. And for the doing hereof, pray we him, that his word may beare ſuch rule ouer vsus, that we be gouerned by it, and conforme our whole life thereto, vntill that being deſpoiled of all our carnall affections, wee be clothed with his heauenlie glorie, when we ſhall hauehave neede, neither of ſcripture, nor of preaching. That it will pleaſe him to graunt this grace, not onelie to vsus, but vntounto all people and nations of the earth, &c.