Sermons on Deuteronomy, Sermons · Sermon 6
On Saturday the xiij. of Aprill. 1555. The sixth Sermon vponupon the first Chapter.
22 Then came you all vntounto me and said, let vsus send men before vsus to search out the land for vsus, and to bring vsus word by what way we shall go vp into it, and into what Cities we shall enter.
23 That saying liked me well, and therevpon I tooke twelue men among you, of eueryevery tribe one.
24 And they departed, and went vp into the Mountaines, and came to the riuer of Escol, and searched out the land.
25 And they tooke of the fruits of the Land in their handes, and brought them to vsus, and brought vsus word againe and said, The Land which the Lorde our God giueth vsus is good.
26 Yet notwithstanding, you would not goe vp, but were disobedient to the commaundement of the Lord your God.
27 And you murmured in your tentes and saide, bicause the Lorde hateth vsus, therefore hath he made vsus to come out of the Countrie of Egypt, to deliuer vsus into the hand of the Amorrhytes, to cause vsus to be destroyed.
28 How shall wee goe vp? Our brethren hauehave made our heartes to quaile, by saying: The people are moe in nomber and taller of stature than wee. The Cities are great, and walled vp to the skie. And moreouer we hauehave seene there the sonnes of the Enakims.
HEre Moses bringeth to their remembrance the things that are conteined in the xiij. Chapter of the Booke of Nombers,…um. 13.2. howbeit that there seemeth to bee some diuersitie at the first blush. For there he declareth that such as should hauehave espied out the land, were sent by the expresse commaundement of God: and here he maketh no mention of it, but saieth it was done at the request of the people. Now these two things may very well agree: that is to wit, that the people should desire to hauehave the enteraunce into the land knowen before they went any further: and also that God should allow that desire, yea or rather euen preuent it, accordingly as wee knowe that in all thinges he guided this people with a passing fatherly care, as shall bee shewed in the next Lecture. Therefore there is no inconuenience in it, that God, to shewe the people what care he had to guide them, should appoint spies to be sent: and that therewithall the people also on their part should require it. So then we see still that God bare with the people, when he graunted to send men to spie out the land. And let vsus marke, that it was a condemning of the people, when the thing that should hauehave bene to their helpe and furtherance, did plucke them backe. And it is not reported alonely of those whome Moses speakes off, to the intent that wee should blame them: but they bee set forth as an example and looking glasse, for vsus to see our selues in, and to fare the better by it. If God beare with vsus and giuegive vsus meanes conuenient for our infirmitie: let vsus apply them to our vse, let them stirre vsus vp to obey him, and let vsus not in any wise be hindred by them. This (say I) is the thing that wee hauehave to marke.
But the chiefe point is this that Moses addeth, namely,…m. 13.31. & 14.6. That the spies brought worde againe that the land was good, and that the people would not beleeue it, but were disobedient to the mouth of God. It should seeme that Moses rehearseth not the storie as it is conteined in the place before alledged. For there it is said, that of the twelue which were sent, there were but two that hartened the people to enter into the land that was promised them, and that the other ten laboured as much as they could, to discourage those which were not verie well disposed of themselues. Seeing it is so, why doeth Moses say here, that the spies reported it to be a good land, as though they had incouraged the people to does as God had commaunded them? Wee hauehave to marke here, that Moses hath not an eye to the greater nomber nor to the multitude: but to the better sort of them. Although then that there was no moe but Caleb the sonne of Iephonee and Iosua the sonne of Nun, that made good report, and traueiled to make the people to obey God: yet are they preferred at Gods hand. Thus ye see that God esteemeth more of the sixth part than of all the rest. And it is a verie notable point, as whereof wee may gather verie good and profitable doctrine. For anon Moses will adde, that the greater part of those that were sent to spie out the land, saide that the Cities were great and walled vp to the skie. But as now he speakes but of the two that discharged their duetie.
Wee see then, that whensoeuer the greater multitude of men inclineth vntounto euill, we must let them alone as though they were nothing worth. They bee not worthie to come in account, and wee must rather holde with a handfull of men whom wee see to teache vsus faithfully and to giuegive vsus good counsell: I say wee must rather followe one or two such, and let a hundred, yea a thousand others goe, than cast our selues into confusion with the greater multitude. And if euer this were needfull: it is needfull now in our time. For on the one side wee see how all thinges are turned vpside downe in the worlde: superstitions are so great and vnmeasurable as is pitie to see. If wee should frame our life to the common trade, what a thing were it? For all is infected with robberie, deceite, crueltie, treason, blasphemie, contempt of God, drunkennesse, whoredome, pride, and loosenesse. Nowe then, whosoeuer fashioneth himselfe to the custome of men, must forsake God and withdrawe himselfe from all goodnesse: he must giuegive himselfe to all lewdnesse, and plundge himselfe into all wickednesse. Lo to what point wee bee come. What is to be done then? Let vsus learne to looke vponupon such as are able to guide vsus aright, though they be but fewe in nomber: and let vsus not be caried away by the greater multitude. For it wil not serue to shield vsus before God, it will not serue to lessen or to mitigate our fault. If we say, eueryevery mā did so: when I saw such a nomber of men followe that trade, I put my selfe in companie with them: & to my seeming ye thing that was so commonly vsed, could not bee but lawfull: the alledging of such fond excuses will stand vsus in no stead, for we shall win nothing by them, as I saide afore. And therefore let vsus follow those to whom God hath giuen the grace to shew vsus ye right way. Though there be but three or foure of them, let vsus esteem them no lesse than if they were an hundred thousand. For God passeth not for the greatnesse of the multitude, as it is said alreadie.
Againe, on the other side, as concerning Religion: are they that sticke to the purenesse of the Gospell, moe in nomber than the Papists, Turkes, and heathen men? No surely. Insomuch that if wee bee compared but with the Iewes which are a cursed ofscouring, whom God hath so rooted out as there remaine verie fewe of them: yet notwithstanding the Christians which are willing to giuegive themselues simply to the seruing of God according to his word, are so fewe in nomber, as the other may farre passe them. What would become of vsus then, if wee shoulde followe the greater nomber? And yet wee see howe a great sort of ignoraunt folkes doe take vponupon them to say, Tush, as for them that take vponupon them to alter Religion, they bee but a verie small nomber, and are they wiser than all the world beside? Thus you see how most men gase vponupon themselves, and cast a stop in their owne way, to barre themselues from comming to Gods trueth. And what is the cause thereof? Euen their blearing of their owne eyes, by gasing vponupon the greater multitude which goeth to destruction,
But contrariwise, let vsus condemne the whole world, as Noe was faine to doe in his time. And that condemning of his was not in vaine: for he and his houshold were saued by it. And although they were not aboue eight persons in all: yet durst they set themselues against ye whole world: and so must wee doe. Though all the whole world crie out with one voyce, that it is not now needefull to rest vponupon the holy scripture, and that the opinions of the great wise men of the world shall stand: let vsus giuegive eare to that which GOD sayeth. Albeit there were but one man that laboured to bring vsus from the errours and superstitions that hauehave full scope euerywhere: yet let that one man bee more esteemed at our handes, than a hundred thousand others. For wee see the rule thereof that is giuen vsus here.
And although Moses was the writer of this Booke: yet is it the holy Ghostes dooing, who vsed him as an instrument. Now then, where it is saide That the spies reported it to bee a good land: wee see that the two are set downe at it were in the roome of all the twelue, and the other tenne are laid vnderfoote. For they were not worthie to bee remembred, and we knowe that God destroyed them for their vntrustinesse. Then if there bee any deceiuers that seduce the common people, so as their wicked doctrine is receiued, and men like well of them, and in the meane while there are very fewe that teache vsus to serue God purely: let vsus heare those fewe, & let vsus not sticke to say, These are the teachers that instruct vsus rightly what wee ought to doe. Though the nomber of their aduersaries be neuer so great, let vsus not make any account of thē, forasmuch as we see that God destroyeth them, & that they be as it were rased out of his booke: for beholde, this storie written by Moses is the very register of God. Insomuch that whereas on the one side ten men had conspired to miscarie the people, they were all reiected, & God made no reckening nor account of them. And [on the contrarie part] whereas there were but two that incouraged the people faithfully: those were put in nomber for all ye rest, for they were well worthy to be esteemed as ministers and shepherdes in Gods Church, for their due perfourming of their charge. Therfore if we marke this text, we shall be throughly armed and fenced against all the stumbling blockes yt trouble most men, who when they see a sort of dogges barking at Gods trueth, are vtterly at their wits ende, and knowe not what to doe nor where to become. Wherefore let vsus looke to obserue the rule that God giueth vsus: & then shall wee euer keepe on our course, & neuer be turned out of the way for the troubles and diuisions that we see in the world.
And hereunto also ought that to serue which Moses addeth, You would not (saith he) but were disobedient. To whom? He saith not singly vntounto God: but vntounto the mouth of God. This maner of speache might seeme harsh at the first sight: but yet it importeth good doctrine. Wee know that men are alwayes desirous to excuse themselues whē they withstand God and incounter his word: and yet for all that they ceasse not to protest that they meane not to be against God. Their intent then is, that men should not thinke them to doe that which they do. But here to cut off occasion of all startingholes, the holy Ghost saith expresly, that we must yeeld to Gods mouth. And what is mēt by this mouth of his? It is his vttering of his will vntounto vsus, when he speaketh to vsus by his ministers, by his Prophets, and by such as he raiseth vp in his Church to gouerne h…s people. That then is ye thing that wee must take heede vntounto: for God will not shewe himselfe to vsus in visible maner. True it is that at the same time he gaue signes & tokens, to the end it might bee know…n that he himselfe spake by Moses: but yet in the meane while he vsed Moses as his instrument, & therewithall confirmed his lawe which was published at that time. After him came the Prophets, and them also did God vse as his mouth: but in the Gospell wee hauehave his mouth open most of all. So then let vsus marke well, y• they which protest that their intent is to serue God, & in the meane while make none account of his word, as it is vttered and left in writing: are but hypocrites, yea euen shamelesse hypocrites, bicause the deede it selfe proueth them liars. For whereas they on the one side say that their intent is to serue God: and God on ye other side intendeth to trie our obedience by setting his word before vsus: ye same is a good triall to discerne whether our saying that we be his seruantes, be so in good earnest or no. For thereby it appeareth, that they hearken not to his word, but rather reiect it, & preferre their owne opinions and fancies before it. And so ye see a point that ye ought to marke wel.
And hereby it appeareth how much ye whole world is to be condemned now adayes. For ye Papistes can well ynough say, yt their intent is to be subiect vntounto God: yea & to what purpose else do they take so great paines, & martyr thēselues in their foolish deuotions? All the Idolatries which they commit, they terme by the name of Gods seruice. But yet for all that, behold, wee hauehave the holy scripture wherein God hath vttered his will vntounto vsus, and he will hauehave men to be ruled thereby. This is alledged to the Papistes, to the end they should not followe their owne lykings, but submit themselues to the bridle in such sorte as God hath layde it vppon vsus, and beare his yoke quietly. But contrariwise, they will needes serue God after their owne imaginations, as we see by the confused mingling that is among thē, [which maketh it manifest] that they hauehave no care at all to obserue Gods commaundements. For their saying is, mee thinkes that this is good, thus were we taught by our fathers. Wherby we see that they doe flatly resist Gods mouth. They will not stick afterward to say, O wee worship God. Yea marie, but God will hauehave men to harken to his mouth, and we knowe what maner a one that is: namely euen the same wherewith he hath spoken by Moses and the prophets, and finally by the Apostles by whom he hath taught vsus familiarly all that euer hee would hauehave vsus to doe. So then let vsus nowe take good heede to this doctrine, for wee cannot disobey Gods mouth, that is to say his word, but it is a manifest despising of him: for they be things that differ not, neither can they be separated asunder.
Furthermore not onelyonly the Papistes doe prouoke God by resisting his word: but also we see that euen they which possesse the Gospell, will beleue nothing but that which lyketh thēselues. For what reuerēce hath the holy scripture nowadayes among a nomber of men? In deede the word Gospell costeth them nothing: but in the meane while, if a man tell them that God sayth not any thing which is not there: eueryevery man takes vponupon him to bee an interpreter: or els hee sayth, mee thinkes this is harde, and as for that, I cannot disgest it. And so, after as eueryevery man mislyketh of the holy scripture, so taketh he leaue to reiect one thing or other, whereas notwithstanding, wee should in all pointes hauehave our mouthes shut when God speaketh, and our eares open to receiue whatsoeuer he sayth vntounto vsus. Forasmuch then as we see that the doctrine of the Gospell is so despised throughout the worlde, and eueryevery of vsus shooteth foorth his owne bolt, and wee will needes hauehave such shiftes and deuises as lyke our selues, so as if any thing seeme euill vntounto vsus, wee reiecte it: it may easily be gathered by the sight thereof, what horrible condemnation is prepared for all such as disobay the mouth of God. And therfore let vsus learn to temper our selues with such modestie, and sobernes, that as soone as we hauehave any record of Gods trueth, wee may yeelde vntounto it without gaine-saying. Let that serue for one poynt.
And moreouer let vsus extend this doctrine yet to a further vse: which is, not to be inquisitiue of Gods trueth, furtherfoorth than it is vttered in the holy scriptures. For God will not hauehave vsus to fall (as yee woulde say) to pulling out of his bowels, as they doe which will needes bee searching out of measure, and more than they hauehave leaue to doe. We shall see a nomber of fantasticall fellowes & giddibraind persons, which cast forth fond & tryfling questions, and turmoyle heauen & earth, & are neuer contented, but are alwayes busie & full of vnquietnesse. Now, this is a cursed & deadly disease. And therfore let vsus learne to hearken vntounto God when he speaketh to vsus, & not to couet to know any more than he hath taught vsus, & setteth daily before vsus in the holy scripture. Let all our wisedome be to receiue yt which is vttered vntounto vsus by ye mouth of god. It followeth how Moses vpbraided ye people, that they murmured in their tentes, saying: Beholde, because the Lord hateth vsus, therefore hath he brought vsus out of the land of Egypt, and brought vsus hither as to a burial place. For our brethren hauehave made our hartes to quaile, telling vsus that they sawe Giants in the land, and that the townes are walled vp to the cloudes. And to what purpose then shall wee goe? Here wee see that when men begin once to doe amisse, the mischief waxeth stil worse and worse, vntill it become to the full measure. It was an euill beginning aforehand, when the people resisted God, and would not followe to enter into the land at the commaundement of Moses.
But is this all? No, behold here is yet a much more cursed blasphemie, in that the people spyteth GOD, repyning at his bringing of them out of Egypt, and charging him with hatred towardes them. And whereof came this? No doubt but hee maketh it playne: namely for that men seeke couert in dooing euill, and make no conscience to accuse God and to blaspheme his holy name, to the ende to hauehave some colour wherewith to hide their owne wickednesse. Thus you see how men deale, when they cannot finde in their hartes to yeeld vntounto God. They will needes still iustifie themselues in their disobedience, specially when God preaceth vppon them and holdeth them at a bay, yea and layeth in such euidence against them, as they be conuicted: for then doe they seeke startingholes to iustifie themselues euen in despite of God, accusing him and laying all the fault vppon him. Truely this is a cursed kinde of dealing, but yet we see it is common, insomuch that men doe make euen an arte of it. How many are there to be found, that wil not blame God to cleare themselues? If a man blame them for it, and charge them with their faultes: they will not graunt that their intent was so: but yet the deede bewrayeth that it is so. If a man bee rebuked for his vices, with whom hath he to doe? In deede it may be yt it is but a mortall man which findeth fault with him & sayth, thou hast done this or that: but yet must he vnderstand that the iudgement is Gods. When soeuer any man telleth vsus that we hauehave done amisse: wee must not looke at him that speaketh, for Gods word is the iudge. Therefore must eueryevery man cyte himselfe, and as oft as he is warned of any offēce, he must offer himself to Gods iudgemēt seat, & consider yt yt is the place where he must appeare to make his account. Now let vsus se how eueryevery of vsus is inclined or disposed to cōfesse his faults. Nay, cōtrariwise we seeke al ye shifts we can, to shroud our selues, & we hauehave our lurkingholes, insomuch yt euen whē we be too manifestly cōuicted of our sins, yet we cease not to wrangle still. But our Lord will not suffer vsus to scape him so by our fond excuses. He followeth still vponupon vsus, and then begin wee to gnash our teeth at him. We see that these would excuse themselues. But when they fall to replying, with how so? see we not that the euill is already apparant? Therfore when men perceiue themselues to be so preaced at by Gods word, they become as wilde beastes, they spit out and cast vp their poyson, they spite God apparantly, & rayle at his word. And would God y• examples thereof were not so common as we see they be.
Wherefore let vsus marke, that this text ought to serue vsus as a looking glasse, wherein to behold the frowardnesse that reigneth throughout the world. And when we hauehave done amisse, let vsus learne to absteine from wilfulnesse. For else in the ende we shall fall into the bottomlesse pit of blaspheming God, & if we continue in that stub bornes & vnwillingnes to acknowledge our own vices, in the end we shal fal to resisting God furiously, as it befell to these wretches of whome Moses speaketh here. For when men wil needes maintaine themselues after that sorte in their wicked quarels against God, they fall not onelyonly into disobedience, but also into sturdinesse, yea euen into most shameful & beastly sturdinesse, as we see here. It was too grosse a fault already, when the people had said, how shall we goe, or what can we do, seeing the townes are so strong and the people so giantlyke? It was too much already to resist God after that fashion. But behold, here is yet a more excessiue vnthankefulnesse. For in stead … bethinking themselues of Gods grace, in deli…ing them from the thaldome of Egypt: they fal to rayling at him. What (say they?) Would God hauehave fetched vsus out of the land of Egypt, if he had not hated vsus? Now alas what hatred was it! When God pitied his poore creatures, they were euen at the last cast: they were intreated lyke wretched slaues, yea euen to the drawing of the bloud out of their vaines: they were so cruelly handled, as was horrible to see: & in the end the tyranny was growen so farre, that all their male children were mu…thered, of purpose to make cleane riddance of them, and to wipe out the very remembrance of them. Euen at this pinch, did God hauehave compassion vppon the people. Could any greater goodnes hauehave bin shewed? And when as he saith by his prophet,Mich. 6.3. My people, what harme did I thee in bringing thee out of the land of Egypt? doeth it not appeare thereby that they were too too malitious and frowarde? I planted a vine [sayth God] and looked for good fruite: & now thou wilt choke thy maister with thy sowernesse.
Now then seeing that this deliuering of them out of the land of Egypt, was a singular warrant of Gods goodnesse, louelove, and merciemercy towardes them: must it not needes be that they were stark mad, when they twited God with his bringing of them out of Egypt, charging him that he did it of hatred towardes them? Were it possible that men should ouershoote themselues so farre, if they were not become starke deuils? No: but as I sayd afore, this doctrine is written of the Iewes that were in the time of Moses, to the intent that we should profite in the feare of God by their example, and beare in minde that they which will needes stand so wilfully in their vices, shall in the end fall to flat spiting of God, and blaspheme his name, turne good into euill, deface his merciemercy as much as they can, mingle heauen and earth together, and make a hellishe confusion of all thinges. Wherefore let vsus stand in awe, and walke on in humilitie and warinesse, glorifying God. Againe, when we hauehave committed God any fault, let vsus be afrayd, yea and euen mourne for it, and not pretend any matter or quarell against God, but rather flee to his onelyonly merciemercy for refuge, being vtterly ashamed and cast downe in our selues. And so ye see what we hauehave to marke vppon this text, where it is sayd that the Iewes murmured in their tēts, saying that Gods bringing of them out of the land of Egypt, was because he hated them.
Now furthermore it behoueth vsus to marke, that the cause of their rayling, was for that they knewe not Gods power, notwithstanding that it was apparant to them. For although they had felt it enough, & more than enough to hauehave cō firmed thēwithal: yet neuertheles, as soon as they heard speaking of the talnesse of their enemies, of their walled cities, & of their strong holdes: by and by their hearts failed them and they were vtterly dismaid. And why? Surely God had giuen them proofe of his mightie power, to the intent they should hauehave trusted to him as I hauehave sayd heretofore. But what for that? They shut their eyes at all those thinges, and therewithal fell to grudging assoone as they heard of any distresse. And euen so doe we. For when God calleth vsus, or commaundeth vsus to goe: we will see aforehand whether there be any lettes or no. How shall I goe, say wee? for there is this let and that let: and as for me, I hauehave no strength at all. And in the meane season we consider not that God is strong enough for vsus, and that it is his power which maketh vsus to walke on, and to ouercome all that euer the deuill trumpeth in our way. Now then, wee can neuer yeeld God his due honor, to trust in him, to put our selues into his hand, and to hope that he will helpe vsus and giuegive vsus the vpper hand of all thinges that may turne vsus out of the right way: except we hauehave an eye to the benefits we hauehave receiued before. And so we see that Moses rehearseth not here a single storie, yt we might the better know what God hath willed vsus to doe: but rather that he setteth before our eyes what we be, together with the vices that are but too common among among vsus, to the end we should learne to put our trust in Gods strength. What is to be done then? We see our owne frailetie, howbeit not so much as were requisite: but yet, that which we se ought to make vsus hang downe our heads. Neuerthelesse, when we knowe once yt there is no power in vsus to follow Gods will: let vsus step to the remedie, let vsus not be out of hart for it, neither let vsus doe as they doe which thinke themselues quit because they hauehave not wherwith to stead ye turne, saying, oh syr, I am of flesh and bloud, I am a man. And what is that to say, but that thou art in sin, and vncleane? but manie men say so, to the intent to washe their handes of it. They may well say, as for me, I hauehave not so great strength▪ true it is that I ought to doe it, but I am not able. Yea marie, but is there not a God yt can do it for vsus? yes: and therefore when we once knowe our owne weaknesse, let vsus learne to seeke the remedie, forasmuch as god hath promised vsus ye spirit of strēgth, that being grounded thereupon, wee may not doubt but that wee shall ouercome all our enemies, and all the assaultes that can be made vppon vsus. Furthermore let vsus also consider ye power of our enemies, and the greatnesse of temptations. For wee hauehave not to doe with fleshe and bloud, they that fight against vsus are not mortall and transitorie men, but they be all the powers of the ayre, and the prince of the worlde practiseth all yt he can to discomfit vsus. Now therefore, when we once knowe the force of Satan, and the meanes that he hath to breake vsus, and to vndoo vsus: let vsus not faile to take courage, and to bee of inuincible constancie. And why? for we know yt our God hath promised vsus the vpper hand of al that euer Satā shal practise against vsus. And therfore it is he yt we must trust vntounto. Thus we see generally how we ought to put this doctrine in vre.
Now hauehave we to goe through with the rest of the similitude which I glaunced at here before: which is, that we must consider, that seeing God doth call vsus nowadayes, not to the possessing of the lande of Chanaan, nor to be lodged here in this world for a fewe dayes, but to come to the heauenly lyfe, and to the immortall inheritance: it becommeth vsus to take courage, and to acquaint our selues with this doctrine. And seeing that God hath told vsus,…. 138.8. Phil. 1.6. that his reaching of his hand once vntounto vsus is not in vaine, and that he will goe through with his worke: wee on our part must determine fully to goe through with our course, and not to shrinke in the middes of the way. Thus ye see, first of all that we be more to blame than the Iewes of olde time, if wee hearken not to Gods mouth, considering that his intent is not, only to giuegive vsus an earthly dwelling place to lodge in, but to call vsus right foorth to the kingdome of heauen, and to the immortall glorie,…om. 8.23. whereof wee bee made partakers aforehand by hope. And besides this, wee see after what sorte our Lord hath called vsus. For he hath not giuen vsus such Spyes as were giuen to the people of olde time, he hath not giuen vsus a doosen persons to report vntounto vsus what maner a land it is:…oc. 1.5. but hee hath sent vsus his onelyonly sonne, who is faithfull witnesse of the inuisible heritage,…. 8.11. 1. Cor. 15. yea and he hath giuē vsus good hansel thereof in his rysing againe. Wee hauehave the twelue Apostles which were chosen according to ye nomber of the tribes of Israell, & they were as good as twelue trūpetters to make gods voyce heard throughout the whole world. And besides them, there hath bin a great cloude of witnesses, as the Apostle termeth them in the twelfth to the Hebrewes,…. 12.1. whereby he meaneth that if we were not ouer dull, & worse than vnthankeful & churlish: it might well suffice vsus to hauehave such an infinite multitude of witnesses [to auow & warrant] our faith.Rom. 4.35. Now then let vsus learne, that if we fight vnderunder Iesus Christ, who hath told vsus that sin is ouercome by his death and passion, & the bondes of death are broken to the intent to set vsus free:Col. 3.2. it becommeth vsus now to looke vp to heauen, & to march on boldly through ye world, forasmuch as he being risen againe, sheweth vsus that the possession of righteousnesse and lyfe is assured vntounto vsus, because the power of his spirit is vttered therein.Rom. 1.4. Seeing we hauehave such a confirmation to warrant vsus the kingdome of heauen that is promised vntounto vsus: should we be cowardly? what excuse wil there be if we play the dastards and nice cockneyes? But to the end we may obey our God and not prouoke his mouth: let vsus fal to strengthening of our selues in him. For what caused this wretched people to turne away so from his calling? Euen their considering of their enemies force according to their owne nature, and their forgetting of God and his power in the meane while. Let vsus learne then to make such account of the strength of our God, as that wee may by the power of his spirite gette the vpper hand in all incounters that hee bringeth vsus vntounto: for hee will not hauehave vsus to be idle in this present lyfe. Hee coulde well enough set vsus in quiet at the first instant, so as wee shoulde not be troubled any maner a way, nor the worlde make warre against vsus, nor we be tempted at all by our owne fleshe, and that Satan should bee far of from vsus. God I say could well maintaine vsus in ease at the first instant: but he intendeth to trye our patience: for he will hauehave vsus to be men of warre. Wherefore let vsus on our side fight, yea, let vsus fight lustily: and if our enemies bee too strong for vsus, (as wee finde that they be in deed) let vsus flee for refuge to the helpe that our Lorde hath promised vsus, and wee shall ouercome all lets if wee fight in the strength of God. But yet let vsus marke that wee must fight vntounto death, and not dye once onelyonly: but hauehave death present dayly.
For what else is a Christen mans lyfe, than an indeuoring to renounce the worlde and all his owne affections? And therefore looke how many good thoughtes wee hauehave, so manie are the deathes of our owne froward nature: so as it is not possible for vsus to serue God one day, but we must dy a hundred, yea and a thousand times: I saye wee must dye by beating downe the sinfulnesse of our owne nature: for wee bee full of vices. So then let vsus marke well, that God is so farre of from making account of Liuer-hearted seruants, that delight in ease, commoditie and pleasure: that hee will not onelyonly hauehave vsus to fight, but also to be readye to dye, and to put the doctrine in vre which I come now to touch: that is to say, to bee chaunged and renued euerye minute of an houre.
Moreouer let vsus note also, yt lyke as our Lord Iesus Christ was buryed after hee had bin crucified and suffered ye reproch of his death: so must we be buryed too. For it is not enough for vsus to dye one day and no more, as some doe, (which hauehave good braydes, so as ye would thinke them ready to forsake themselues vtterly, and there appeareth great willingnes in them to renounce the world: but suddenly they will needes fall to resting there, and they can no skill of entering into the graue:) But we must holde out in it, so as when wee hauehave once learned to dye with Christ, and to crucifie our olde man as S. Paul termeth it to the Romans: we must also be ready to goe into the graue,Rom. 6.6. Rom. 4.6. that is to say, all that euer is in vsus as in respect of the world and of our owne fleshe, must be vtterly abolished, and wee our selues become nothing. To be shorte, wee must desire nothing but to hauehave our lyfe hidden with Christ,Col. 3.3. (as sayth Saint Paul to the Colossians) yea and to hauehave it hidden til his comming againe. But in any wise let vsus beware that wee be not vnthankefull: for we shall neuer take courage, but by considering the inestimable worthynesse of ye good things whereunto God hath called vsus. And therefore when we heare that the people considered not Gods bringing of them out of the land of Egypt: let not vsus followe that trace, for it were the next way to put vsus out of hart. So then, we shall neuer make anie account at all of Gods benefites which wee hauehave receiued alreadie, and which he shall hauehave made vsus to feele: except we hauehave our eye alwayes fast set vppon the promised land, that is to wit, vppon the euerlasting lyfe. And therefore on the one part wee must oftentimes bethinke vsus of Gods benefites, and call to minde his goodnesse and merciemercy towardes vsus which we hauehave felt. But that is not all that we hauehave to doe: when wee hauehave once considered how God hath shewed himselfe to be our redeemer, how he hath taken vsus out of the horrible blindnesse wherein we were, how he hath inlightened vsus with the brightnesse of his Gospel, and how he hath done vsus so many good turnes euen in respect of our bodies, as we ought well to vnderstand that he hath shewed himselfe a father and sauiour towardes vsus: but specially when we hauehave throughly weyed or rather worshipped the goodnes which he hath shewed vsus in all the spiritual benefites yt we hauehave receiued at his hand: (for they be the excellentest, & we also ought to esteeme them more than al the bodily things that we could hauehave had at his hand:) whē we hauehave once considered all these thinges: then must we also bethinke our selues whereunto it is that God calleth vsus, that is to wit, to the kingdome of heauen. Therefore we must alwayes hauehave our countenance as it were set fast vppon the heauenly lyfe, and looke thitherward, so as all our wittes, all our desires, and all our indeuors tend thither. For if we hauehave not an eye to the kingdome of heauen: wee must needes shrinke at eueryevery incounter eueryevery minute of an houre. Thus then ye see what wee hauehave to doe in that case. And moreouer to the intent our hartes quaile not as Moses sayth here: let vsus indeuer to strengthen our selues with the power of the holy ghost, and consider that (as it is sayd by the prophet Esay,Esa. 35.… Heb. 1… and alledged by the Apostle in the Epistle to the Hebrewes,) the Gospel hath this propertie and nature with it, that when wee feele our knees weake and trembling, when our armes are feeble and after a sort broosed and broken, and when we be hemmed in on all sides with impediments that hinder vsus from following our vocation: it maketh vsus to resorte to Gods word, which ought to strengthen vsus and to make our armes and legges sound and lustie againe, and specially to strengthen vsus in our hearts and mindes.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus feele them better than we hauehave done, so as we may repent vsus rightly of them, and being ashamed in our selues resorte vntounto him, assuring our selues that (as he hath promised to receiue all wretched sinners that come vntounto him vponupon trust of his grace by meanes of the death and passion of our Lorde Iesus Christ) wee shall be accepted of him and and his wrath pacified towardes vsus, though wee hauehave prouoked him neuer so much. And let vsus pray him, not onelyonly that wee may obteyne forgiuenesse of our sinnes past: but also to guide vsus henceforth by his holy spirite, and to drawe vsus from all the vanities of the worlde, so as he fashion vsus according to his owne righteousnesse, and make vsus feele the fruite of the victorie and triumph that is prepared for vsus in heauen. That it may please him to graunt this grace, not only to vsus but also to people & nations of ye earth. &c.