A Christian instruction, containing the law and the Gospel Also a summary of the…A Christian instruction, conteyning the law and the Gospell Also a summarie of the…

Questions concerning the presence of God in the mountain of Sinai, and of his voice, and of the law given by the Angels.

Questions concerning the presence of God in the mountayn of Synai, and of his voyce, and of the lawe giuen by the Angelles.

TIMOTHY, DANIEL. Before that we enter into the Exposition of the Commandments contained in the Law, according to our agreement, I would gladly understand two little points of thee, which Moses maketh mention of.¹

TIMOTHE, DANIEL. BEfore that we enter into the Exposition of the Cō maundements conteined in the Law, according to our agréement, I woulde gladly vnderstande two litle poyntes of thée, which Moyses maketh mention of.¹

1. 1Jere. 23. Exod. 19. John. 4. Luke. 24.Iere. 23. Exod. 19. Iohn. 4. Luke. 24.

Daniel. What are those points?

Daniel. What are those pointes?

1. 1Act. 7. Gal. 3.

Of the presence of God in general, which is common to all men and creatures, and of his special presence towards his servants.

Of the presence of God in general, which is common to all men and creatures, and of his speciall presence towardes his seruantes.

D. There is no great difficulty in these questions. For albeit God doth fill both heaven and earth through his divinity, yet notwithstanding for so much as he doth not alway declare his majesty, his power, his wisdom, and goodness so manifestly and familiarly in one place as in an other, the holy scripture, to condescend and agree to our grossness, doth oftentimes attribute that unto God which is proper to man, to declare unto us the more plainly and familiarly his presence and assistance. There is no doubt but that God was already in ⟨p. 419⟩the mount Sinai, before the time that he gave his law, as he was throughout the whole world, and even as he is at this day: but he did not show him self in such sort as he did then there show him self to his people,¹ wherefore the Scripture saith, because of such a showing of his presence, that he did there descend.

D. THere is no greate difficultie in these questions. For albéeit God doth fill bothe heauen and earth through his diuinitie, yet notwithstanding for so muche as he doth not alway declare his maiestie, his power, his wisedome, and goodnesse so manifestly and familiarly in one place as in an other, the holie scripture, to condescend and agrée to our grosnesse, doth oftentimes attribute that vnto God whiche is proper to man, to declare vnto vs the more plainly and familiarly his presence and assistance. There is no dout but that God was alreadie in ⟨p. 419⟩the mount Sinai, before the time that he gaue his lawe, as he was throughout the whole worlde, and euen as he is at this day: but he did not shew him selfe in such sorte as he did then there shewe him selfe to his people,¹ wherefore the Scripture sayth, bicause of such a shewyng of his presence, that he did there descend.

1. 1Genes. 18.

Of the voice of God which was heard by men, and of his law given by the Angels.

Of the voice of God vvhich vvas heard by men, and of his lavve giuen by the Angels.

T. And what sayest thou concerning the other points?

T. ANd what sayest thou concernyng the other pointes?

D. Albeit that God have no body as concerning his divine essence or being, nor voice like unto the voice of man, so is it (notwithstanding) an easy matter for him, to whom nothing is impossible, to make him self a voice, and to take such form and likeness as pleaseth him, to cause him to be heard and known,¹ so far forth as is meet for the salvation of man, & the infirmity of man may endure. And also there is no inconvenient, to say that the law which God gave, was given by Angels, for so much as God was served by their ⟨p. 420⟩ministry in the giving of it, and that his majesty was not there showed, but being accompanied with his Angels,² which are always prepared & ready to serve him, wherefore both the one and the other is true, to wit, that God himself did speak & give his law, and that it was given by the ministry of his Angels.

D. Albeit that God haue no body as concernyng his diuine essence or beyng, nor voice like vnto the voyce of man, so is it (notwithstanding) an easie matter for him, to whome nothing is impossible, to make him selfe a voyce, and to take such forme and likenesse as pleaseth him, to cause him to be heard and knowen,¹ so farre sorth as is méete for the saluation of man, & the infirmitie of mā may endure. And also there is no inconuenient, to say that the lawe which God gaue, was giuen by Angels, for so much as God was serued by their ⟨p. 420⟩ministerie in the giuing of it, and that his maiestie was not there shewed, but being accompanied with his Angels,² which are alwaies prepared & ready to serue him, wherefore both the one and the other is true, to wéet, that God himself did speake & giue his lawe, and that it was giuen by the ministerie of his Angels.

1. 1

Of the preface of God in his Law, and of the titles which he giveth to himself in the same: and of the point that is chiefly required in that Law.

Of the preface of God in his Lavve, and of the titles vvhich he giueth to himself in the same: and of the poynt that is chiefly required in that Lavve.

T. Before that God did take in hand to give his commandments, he doth first use a Preface, which seemeth to belong only to the children or people of Israel, as though he gave his law but to them only: the which notwithstanding (even as it hath been said heretofore) doth no less belong to us than to that people. Wherefore I would gladly understand the meaning of it, and the causes and reasons for the which God did so set it forth, & wherein it belongeth to us.

T. BEfore that God did take in hand to giue his cōmaundements, he doth first vse a Preface, whiche semeth to belong onely to the children or people of Israel, as though he gaue his lawe but to them onely: the whiche notwithstanding (euen as it hath bene sayde heretofore) doth no lesse belōg to vs than to that people. Wherfore I would gladly vnderstād the meaning of it, and the causes and reasons for the which God did so set it forth, & wherein it belongeth to vs.

D. You do ⟨p. 421⟩know well that when Kings & Princes make any Laws, and do cause any statutes or ordinances to be published in their name, they do accustom to put some preface to it, containing their name, and the titles whereby they declare what their Majesty, Lordship, & power is.¹ Seeing then that God, which is the chief King & Prince of all creatures, would publish his Law, was it not then meet that he should declare that he was the Lawmaker, and what was his majesty & power. And therefore did he say,² I am the lord thy God which have brought thee out of the land of Egypt, from the house of bondage. Then is it requisite before all other things, to know in this law who is the true God, and by what means he may be known and discerned and separated from false Gods, & that this knowledge go before all the commandments following. For who shall call upon God, who shall fear him, who shall love him, who shall put his trust in him, if that first he do not know him? and not in such sort as the heathen do, who although they had a certain opinion ⟨p. 422⟩that there was a God upon whom it behoved them to call, to fear, to love, and to honour: yet for all that they did not know who he was, nor where to find him. And for so much as we can not see him, nor discern him with eyes, nor with any other corporal sense, yet notwithstanding we must behold him, embrace him, and speak unto him from the heart and from the spirit.

D. You doe ⟨p. 421⟩know well that when Kinges & Princes make any Lawes, and doe cause any statutes or ordinaunces to be published in their name, they doe accustome to put some preface to it, cōtayning their name, and the titles wherby they declare what their Maiestie, Lordship, & power is.¹ Seing then that God, whiche is the chiefe King & Prince of al creatures, would publishe his Lawe, was it not then méete that he shoulde declare that he was the Lawmaker, and what was his maiestie & power. And therefore did he say,

Of the name Eternal which is Jehovah in Hebrew, given to God.

Of the name Eternal vvhich is Jehoua in Hebrevve, giuen to God.

T. Wherefore doth he first call him self the Eternal?

T. WHerefore dothe he first call him selfe the Eternal?

D. He doth declare in the Hebrew tongue, in the which Moses hath written these things,¹ by the word of Jehovah the which we do so translate, what is his being & his nature, & that he is the Creator of all creatures,² the first & the last, without beginning and without end, and hath his being of none other but of him self: & of him all things have their being,³ & are come from him, and do return into him. It is he by whom we live, move, & are. Then may he lawfully say, I am, the which none else may justly say. Wherefore, seeing that he ⟨p. 423⟩is our Creator,⁴ & so by consequent our guide & governor, & that we have of him our soul, body, and goods: is it not meet that we do acknowledge him to be our King, Prince & Lord, & render to him the homage of soul, of body & goods, & of all things else that we have received of him, to yield unto him perfect obedience? For this cause the holy Scripture putteth us in mind oftentimes of these things, & giveth to God the title of maker of heaven and earth. Wherefore it must needs be gram ted that none other be our God but only he unto whom this name and title belongeth, which is that Eternal essence that can do all things, and is the beginning, the conservation, & the end of all things.

D. He dothe declare in the Hebrewe tongue, in the which Moyses hath writtē these things,¹ by the woorde of Iehoua the which we do so translate, what is his beyng & his nature, & that he is the Creatour of al creatures,² the first & the last, without beginning and without end, and hath his being of none other but of him self: & of him all things haue their beyng,³ & are come from him, and doe returne into him. It is he by whom we liue, moue, & are. Thē may he lawfully say, I am, the whiche none els may iustly say. Wherefore, seyng that he

In what sort God is generally called the God of all men, and chiefly the God of his chosen people.

In vvhat sorte God is generally called the God of all men, and chiefely the God of his chosen people.