Sermons on Deuteronomy, Sermons · Sermon 66
On Saturday the xxxi. of August. 1555. The Lxvj Sermon which is the fifth vppon the ninth Chapter.
15 Then turned I mee, and went downe the Hill, and the hill burned with fire, and I had the two tables of the Couenant in my two hands.
16 Then looked I, and behold yee had sinned against the Lord your God: and had made a molten Calfe, and were turned out of hand from the way which the Lord your God had commaunded you.
17 Then tooke I the two tables and cast them out of my two handes, and brake them before your eies:
18 And I fell downe flat before the Lorde fortie dayes and fortie nightes as afore, without eating breade or drinking water, for all your sinnes which you had committed in dooing euill in the sight of the Lord, by prouoking him to wrath.
19 For I was afrayde of the anger and wrath wherewith the Lord was displeased against you to destroy you. And the Lorde hearde mee that time also.
20 Likewise the Lord was sore angrie with Aaron to destroy him: but I prayed also for Aaron the same time.
21 Then tooke I your sinne which you had made, that is to wit the Calfe, and burnt it with fire, and stomped it and grounde it throughlie euen vntill it was small as dust, and cast the dust thereof in the brooke that came downe from the hill.
HEre Moses declareth the great good zeale that hee had, at suche time as he sawe God so sore offended with the Iewes for making the golden calfe, and for their forsaking of their Redeemer to giuegive thē selues ouer to a deade thing, rather than to him of whose power they had had experience so manie wayes. Nowe he saith that hee had the two tables in his hande, and that when hee sawe the people so falne away to Idolatrie, hee brake them in peeces. Heere it might bee asked, whether Moses were not caried with ouerhastie moode. For we hauehave seene that those two tables were written with Gods owne hande, so as there was not anie workemanshippe of man in them, but that the ingrauing of the tenne commaundementes in them, was of Gods owne doing: Nowe then, that Moses threwe downe Gods handie worke after that fashion, notwithstanding that the people had sinned: it seemeth not to proceede of any modestie, but rather of too vnaduised zeale and oueruiolent headinesse. We must not presume to iudge of such odde things: for wee see that God gouerneth his seruauntes by his holie spirit, and we knowe that sometimes hee stirreth vp his faithfull ones to doe his pleasure by extraordinarie meanes. And although wee may not make a certain rule of it: yet is not the deed it selfe to bee blamed.Numb. 25.6. Wee see what happened vntounto Phinees. For although he was not ordeined to be a iudge, but onelyonly to bee a priest: yet did he execute Iustice vponupon the adulterer, & the adultresse which had defiled the Sanctuarie. God allowed his doing, and there is recorde of it in the holie scripture,Psal. 106.30.31. and yet notwithstanding it was a peculiar deede which wee may not follow, without a special mouing of the holy Ghost. As much is to be saide of the thing which wee reade of in this texte, where Moses brake the two tables, which thing hee did not through hastie moode, but as ledde thereto by a zeale to Godwarde, and GOD shewed himselfe therein, of purpose to doe the people to vnderstande, how heynous their transgession was. It is saide that Moses was sent of God to bring downe his couenaunt, and to bee as in his steede, whom hee serued. And therefore his deede was as it were a declaring to the people, that his couenant was broken and torne in peeces. Beholde (saith God) It is true I hauehave chosen you, I hauehave couenaunted with you, I hauehave shewed my selfe to be your God, and the couenantes were ingrauen in two stones, that they might remaine in perpetuall remembraunce. But now hauehave you broken your faith to me, and therefore must I for my part forsake you, and disanull the couenant that was made betwixt vsus. Thus we see that Moses did not anie thing at aladuenture, nor was driuen by fleshly affection: but that God sheweth the people by him, that be gaue them ouer and tooke them not for his, but vtterly disclaimed them. For the verie bonde of the vnion, was the obedience of the people in submitting themselues vntounto his lawe, and their acknowledging of him to be their god, and their worshipping of him, notwithstanding that there were infirmities in them. But they make them a calfe of golde, and vtterly forsake the religion that was appointed them. And forasmuch as they did so: it was good reason that God should shake them off, and make as it were an vtter diuorce between himselfe & them for euer. Marke that for one point.
But nowe by the way, this seemeth to disagree with that which Moses addeth: that is to wit, that he shoulde breake the two tables with his owne handes, as it were of purpose to separate God and the people asunder: & yet notwithstanding make intercession for them, yea & yt after such a sort (as it is said in Exodus) as he was not cōtented to intreate God only wt praier & supplications:… but also was inflamed with such as hee besought God (if it were possible) to take him out of this life, yea and euen to wipe him out of the booke of life, so as hee might bee accursed, conditionallie that the people might escape. Here are two thinges which seeme verie disagreeable at the first sight: namely, that hee shoulde bee so angrie, and that hee shoulde on Gods behalfe breake and disanul the couenant, as who shoulde say he meant to banish the people from the kingdome of heauen, and from all hope of saluation, yea and euen from the inheritaunce that was promised them: and that yet notwithstanding, he should go and offer him selfe to GOD, to bee punished for the peoples sakes, and to beare their curse both in his bodie and in his soule. But herein we see, that Gods seruauntes may well hauehave a burning zeale to execute their charge: and yet for all that, not cease to hauehave pitie & compassion on such as perishe, and whome they be inforced to hate, and against whome they bee driuen to bee sharpe and rough. And Moseses zeale shewed it selfe, not onelyonly in breaking both the Tables, but also in his doing of the execution that we reade of in Exodus.Exod. 32.27 …9. For he did not onelyonly rebuke the people sharpely: but also commaunded the Leuites to halowe their handes. And howe? By killing all that euer they mette with. Dedicate your selues this day vntounto the Lorde sayth hee. So was that tribe chosen to doe that execution. And although they were ordeyned to the seruice of the sanctuarie: yet is it tolde them that they must consecrate their handes vntounto GOD. And after what manner? By sleaing their brethren, so as they spared not any man for kinreds sake. Indeede yee bee all of Abrahams house (saith he): but yet must you execute vengeaunce this day, for the offence that hath beene commmitted against GOD, in making the calfe. Loe here another token, that Moses was so out of patience with the people, as he had no kindenesse in him, ne meant to forgiue the transgression that had beene cō mitted against GOD: and yet for all this, he is contented to yeelde his owne person to aunswere for them, not onelyonly by susteyning some bodilie punishment: but also by beeing euen damned for them, if it were possible. But wee must alwayes come backe to that which I hauehave touched alreadie: that is to wit, that Gods seruauntes hauehave alwayes such a care of the welfare of them that are cōmitted to their charge: that they had leauer to perish themselues, than to see those goe to destruction, of whose saluation there was some hope. And yet notwithstanding they cease not for all that, to be sharpe and rough when God commaundeth them to doe their duetie, not vppon crueltie, that they hauehave not compassion still vppon the wretched sinners: but because it is not in their owne libertie and choyce to shewe merciemercy, but they must hauehave respecte to their office, and vntounto Gods will, that they followe the same. Both these thinges are shewed vsus here in Moses: and we see that all the Prophetes hauehave vsed the like manner of dealing. It may well seeme that they hauehave no regarde to spare the people. For they threaten Gods wrathe, they curse, they condemne, and to bee shorte, they seeme to bring nothing with them but thunder clappes: and yet notwithstanding wee see they were led with such pitie and carefulnesse, that they besought God to shewe fauour to such as were vnworthie of it. Who will giuegive teares vntounto mine eyes,Ier. 9.1. saith the Prophete Ieremie: I could well finde in mine hearte to melt into water, to bewaile the sinnes of my countriefolke. And yet in the meane season howe speaketh hee? Vseth he mild tearmes to rebuke the people with gentlenesse? Nay, hee cryeth out against them as though hee had forgotten all natural affection. So then we see yt these two things agree verie well: that is to wit, that those whome GOD chooseth to set foorth his worde, may well regarde the welfare and benefite of the wretched sinners that are committed to their charge, and bee euen sorie and exceedingly greeued at the heart to see them goe to destruction: and yet for all that, not forbeare to shewe signes of rigour, so farre foorth as their office requireth, and as they needes must for the seruing of God.
Furthermore as touching the request of Moses: it is a straunge case that hee shoulde desire to be wiped out of the booke that God had written:Exod. 32.3… for he knewe well it was vnpossible. He was not so ignoraunt but that hee knewe Gods determination to bee vnchaungeable, and that his choosing of those that are his can not by anie meanes be altered. And therefore this request seemeth to be vnordinate, yea and vtterly disagreeing to faith. But we must marke that in this zeale Moses respected not precisely what was possible to bee doone: but onelyonly meant to pray God that he being but one man might perishe rather than the whole people shoulde perishe, so as hee himselfe might aunswere for all the euill that had beene doone if it were possible. And besides that, wee hauehave to marke here, that Moses matched Gods glorie with the welfare of the people to whome the promises were giuen. For he perswadeth himselfe that it was not possible that that people shoulde bee vtterly rooted out, but that Gods trueth must bee abolished therewithall, because God had bound himselfe to the ofspring of Abraham: and therfore that if that people had beene cut off, God shoulde hauehave seemed to be variable. He coulde well hauehave found out some meane incomprehensible to man: but Moses coulde iudge no further than he was able to conceiue. Now then forasmuch as he was at his wittes ende in this case, and God was to be found faithfull and soothfast by performing of his couenant: therefore doth he forget himselfe, and is caried away rather to offer himselfe as it were in a sacrifice of cursing, than that Gods name should be blasphemed, or that it might be said that hee had not kept promise, or that he had changed his purpose. Hereby we see that Moses might pray faithfully: and yet notwithstanding not looke simplie & alonely to the right of the case. How might yt be done? He was moued thereto by a passion, howe bee it not by a cholerike and fleshlie passion, but by such a zealous passion to Godward, as caried him aboue all state of man. Neuerthelater (as I have said afore), these things must not bee drawen to a generall rule, (for we hauehave not the spirite of Moses): but yet must we goe so farre with him, as we had leauer that the whole world shoulde goe to destruction, than Gods glorie should be defaced, or yt he should not be worshipped, or that the honour of his iustice, wisedome, goodnesse, and power shoulde not bee reserued vntounto him. To be short, we ought to prefer Gods glorie, not onelyonly before all bodilie goods, but also euen before the saluation of our soules. And although that that bee harde for vsus to doe: yet must wee inforce our selues vntounto it. We see how Saint Paul did the like for the Iewes, and he was lead by the same reason which led Moses.Rom. 9.3. I could finde in my heart (saith he) to bee accursed for my kinsefolkes sake. It was not humane pitie that mooued him thereunto: but his eye was alwayes vppon the promise that had beene made to the ofspring of Abraham, in respect whereof it behoued God to keepe still some remnant of that peoples seede, or else the infidels and vnbeleeuers would hauehave reported him to hauehave bin a lyer, and they would hauehave skorned the law & al the promises. Wherefore to the ende that Gods name shoulde not come to such reproch: Saint Paul offereth himself to be accursed, if need be, and yet was hee well assured, that God woulde neuer suffer him to scape out of the hande of his Leader, who had taken him into his keeping. But it is not for vsus to enter into such disputatiōs. For as I saide, Moses is contented to be rauished with such zeale, as hee had leauer that both himselfe and all the worlde beside shoulde perishe, than to see Gods name skorned, or that the vnbeleeuers should hauehave their mouthes opened to blaspheme him. That is the thing which wee hauehave to marke vppon the prayer of Moses.
But yet therewithall let vsus come backe againe to that which is rehearsed here, concerning his breaking of the two tables. Herein we see that how pitifull soeuer Gods seruantes are towardes the wretched creatures which perish, yet must they not vse anie such merciemercy as may nourishe the euill, but be careful to doe the thing that God cō maundeth them, without swaruing one way or other. Sometimes men are so moued with foolishe pitie, that they offende God: and vponupon opinion to doe good to those whome they beare with, they increase the euil still in them, and are a cause of their greater decay. To be short, men stand so much in their owne conceits, that they wil needes exceede and go beyond God in merciemercy. And this is seene in all cases. Howbeit, if a man examine their affections narrowly: he shall find that their so doing procedeth not of louing kindnes: for one while they be sharpe & rough, and there is nothing with them but destroying: and anon after in ye turning of a hand, ye shal see them in another moode, so as they wil needs be verie pitiful. But after what maner? In going beyond their dutie, without regard what God hath ordeined: and (which worse is) they will needs be alwais shewing of mercy where there is no repentance, whereby they cast wood into the fire, to make gods wrath burn ye whotter against thē ▪ And therefore when they whome God hath put in office do see offences committed: they must not in any wise leaue them vnpunished. For why? If they suffer the mischeefe to settle & to fester: it will grow worse and worse till it become vncurable. For ye see howe diseases become vncurable, when the parties be not purged in due time and place. We must remember how the Apostle saith,Heb. … yt we must beware we suffer not euill weeds to grow, but we must pluck them vp betimes, for if we doe not, they will so euergrow vsus as we shall not be able to destroy them when we would, but they will stoppe our eyes, and so keepe downe ye good seede, as it can neuer thriue. After that manner will God punish our negligence, when we be not diligent in doing our duetie to rid away euill from among vsus. Thus ye see what we hauehave to marke. But let vsus also applie this lesson to our instruction.
Let such as hauehave the charge of teaching, … neerely to themselues and thinke well vppon it, and beare in minde what God commandeth thē that they may discharge themselues thereof: or else they may well make couerings, but God will ask them an acoount of ye things that he had inioyned them. Againe on the otherside, when we heare our vices and sinnes sharpely rebuked by Gods worde, and rough threateninges against vsus, so as it may seeme that our teachers intend to deliuer vsus into Gods hande to bee punished by him according to our desertes: let vsus not thinke it straunge, as a number do, who would hauehave vsus but onelyonly to grease and annoynt their scabs, in steed of handling them as they should be, & cannot abide to be rebuked roughlie. But what? They would be flattered to the end they might perishe without feeling of it. Contrariwise we see yt to be taught aright, we must be rebuked and threatened, yea and that with such sharpenesse and vehemencie, as wee may bee driuen to bethinke vsus of our offences, and to humble our selues before God as becommeth vsus. That is the thing which wee hauehave to remember in that wee see that Moses was so chafed at the peoples transgression, that hee brake the two Tables immediately, and afterwarde drewe out the swoorde, to punishe such as had so violated Gods seruice, and incouraged his tribe to doe the like. Let vsus not thinke but that Moses was wounded to the quicke with greefe and compassion, when hee was faine to doe execution with his owne hands. For wee knowe he was a meeke and kinde hearted man, and inclined to good and holie pitie aboue all others. But yet doth it behooue him to discharge his duetie, or else hee had beene vnfaithfull towards God.
Moreouer whereas he saith, I looked, & beheld you had offended your God, by making your selues a calfe of mettall, and yee were turned out of the way which he had appointed you: this looking of his was because God had certified him thereof: but yet behoued it him to beare witnesse of their deede [with his owne eyes]. And whereas Iosua sayde it seemed to bee some battell: Moses aunswered that it was not so,…xod. 32.17. for as much as some of them made not signes of mirth, and othersome signes of feare and sorrowe: but all the whole multitude was merrie and ioyfull: and therefore (quoth hee) there must needes bee some other matter in it. At his comming downe hee sawe them dauncing as it were vppon fond deuotion, according to the maner of Idolaters, who think themselues to serue their Gods very well by such foolish and wanton toyes. And so ye Israelites tooke this dancing of theirs to be a peece of Gods seruice: wherfore Moses executed the punishment afore mentioned. But as touching this text, the onelyonly thing that we hauehave to marke, is the thing which we spake of euen now, and which we hauehave spoken of afore: namely that hee vpbraydeth the Iewes with their suddeine starting aside from the way which GOD had shewed them. For the welspring of the mischeefe was, that they held not themselues to the rule that is conteyned in the Lawe. Wee see then that the cause of all ruine and destruction, is our ficklenesse in turning away from Gods woorde. For as soone as wee passe those boundes swarue neuer so little aside: by and by wee runne astray into vtter destruction. And therefore it standeth vsus so much the more on hande to holde our selues warily in obedience to our GOD, specially when hee hath beene so gracious vntounto vsus, as to set vsus in the righte way. For hee vouchsafeth not so to guide all men. Trueth it is that all men, yea euen those which neuer hearde one woorde of teaching, hauehave inough to make them vnexcusable.… 2.20. But as for vsus, wee ought to make singular account of this priuiledge, that GOD calleth vsus to him, that hee taketh vsus into his gouernment, and that hee sheweth vsus the way of saluation. Sith wee hauehave that, wee cannot goe astray, so wee hearken to the doctrine that is set foorth to vsus in Gods name. But if wee despise such a benefite: then are we worthy of too too much blame. And therefore let vsus learne to submit our selues simply to Gods word, or else wee shall open the gate to all wickednesse, accordingly as it is sayd that men marre all and turne all vpside downe, when they start aside from the said way.… 9.12. Then is there but one way to walke well and rightly in: which is to obey our GOD, and not to giuegive any credite to our owne wit and imagination, nor to giuegive heade to our own inuentions: but to abide as it were fast linked to the thinges that GOD commaundeth and appoynteth vsus. Those are the thinges which wee must sticke by: and if wee doe not, wee bee vnhappie and forlorne creatures. For we shall go on from euill to euil, and there will bee no ende nor measure of our disorderednes, as we see it be fell to this people, who hauing once let go Gods woorde, fell into so grosse and beastly superstition, as to woorship a Calfe of their owne making:… 32.2. and they became so madde that they spared not any thing so fouly to defile themselues in offending God after that fashion. For when Aaron willed them to bring him al their ornaments and Iewels: it was to the ende to hauehave made them loth to hauehave had an Idoll of that price. But there was neither man nor woman which brought not their ornamentes and all the costly Iewelles which they had. Those gracelesse wretches were so caryed away, and the diuell possessed them with such furie, that they passed not to spoile themselues of all their substance, nor cared what cost they were at, so they might hauehave an ydoll. And by this example are wee warned to raine our selues short and not to let our selues loose, least we happen to start neuer so little aside from Gods pure doctrine, & from the Religion which he sheweth vsus in his woord.
There is yet another thing to bee noted in ye breaking of these Tables: which is, that GOD intended to shewe by way of a figure, that his once writing of his Lawe was not ynough for vsus, but that it behoued vsus to hauehave it double ingrosed. Trueth it is that Moseses rehearsing of it in this text, is to another end: but yet is there no inconuenience in this also. Likewyse when Moses tooke a veyle or scarfe to put before his face, bycause the people coulde not abyde the glorie and great brightnesse that shone therein,Exod. 34.30.33. it was to magnifye the Lawe, according as Saint Paule declareth: and the verie storie it selfe sheweth sufficiently,2. Cor. 3.7. that it behoued Moses to be knowen thereby to bee as an Angell, and not to bee taken any more to be within the common state of a mortall man, in somuch that his countenaunce shone as bright as the sunne, which the people could not abide, & that was to put them in minde of their owne weakenesse and frayltie. That was the cheefe cause why Moses wore a veile to hide his face withall. But yet herewithall Saint Paule sticketh not to say, that God shewed euen then aforehand by way of figure, that there should befall such a dimnesse and blindnesse vppon the Iewes, that whensoeuer they red the Lawe or heard it preached, they should hauehave as it were a veile before their eyes, so as they should not see a whitte. And Saint Paule sayth that this thing was accomplished euen in his time among the Iewes.2. Cor. 3.13.14.15. For they red Moses continually in their Synagogues: and yet they continued as starke beastes as the heathen, so as they became brutish through their owne foolish fancies, and could not perceiue Gods trueth at all. For Saint Paule telleth them, that all the Lawe is nothing without Iesus Christ: it is but as a dead thing, bycause Iesus Christ is as the soule and perfection thereof. So then, as touching the breaking of the Tables:Col. 2.17. it was the foresayd cause that moued Moses to doe it: that is to wit, to shewe the people that God disclaimed them, as if hee had sayd, your God giueth you ouer, and hath diuorced himselfe from you. For in as much as your wickednesse, hath separated you from him: it is good reason that hee also should stand discharged of his promise, and be no more bound to so malicious & froward a people as you be, who hauehave vsed such vnfaithfulnes towards him. That then is the first reason.
But there is also another cause: which is, that wee hauehave as it were a figure or image, that Gods once writing of his Lawe is not ynough for vsus: but that wee hauehave neede of a second wryting of it, to the intent it may auaile vsus, and the doctrine thereof benefite vsus by shewing it selfe to bee liuely and of effectuall force and power. And that is the thing which the Prophetes meane in saying,Ier. 31.32.33. that GOD will make a new Couenaunt with his faythfull ones, not as hee did with their fathers in Egypt, but by writing his Lawe in their heartes, and by ingrauing it in their bowels. And therefore let vsus marke well that GOD meant to doe vsus to vnderstand, that his wryting of his Lawe in the two tables of stone, was by and by voyd and of none effect. And why? Bycause that, if God doe but write his Lawe, or cause it to bee preached to vsus onelyonly by woorde of mouth: there will neuer bee any holde or tacke in it: and hee sheweth that the blame thereof is in our selues, bycause wee bee not stedfast in keeping the promise that wee hauehave made vntounto GOD, but become variable, and starte aside out of hand. God for his part, doth well performe whatsoeuer hee promiseth vsus: but wee breake off all acquaintance and vnion with him, so as we be cut off and banished from him, and wee bereaue our selues of all the promises that he offered vsus: and therefore after he hath once written his law, he must be faine to turne againe and write it the second tyme. As how? For figures doe not alwaies represent the full truth, but there is oftentimes some difference. Then let vsus marke that the figure varieth from the truth which God sheweth vsus and maketh vsus to perceiue For hee writeth not his Law the second time in stones: but rather whereas our hartes were hard before, he chaungeth them and maketh them soft: and in stead of stony heartes (as sayeth Ezechiell,Ezec. 11.19. & 36.26.) he giueth vsus hearts of flesh: that is to say, hee softeneth our heartes and maketh them pliable, to the intent wee shoulde receaue his Lawe, and hauehave it ingrauen vsus, and be able to doe and to follow whatsoeuer he commaundeth vsus. Therefore let vsus beare this figure well in mynde, for as much as it is for our benefite. In deede as concerning the first reason, it behooueth vsus to bethinke our selues well when GOD hath called vsus. For if we corrupt his seruice, or alter religion at our owne pleasure: although there be no Moses to breake the tables of stone: yet hath God shewed once for all, that he is alyenated from vsus, and that hee will hauehave vsus to bee as straungers to his house. Trueth it is that his election is without repentaunce: yet notwithstanding (as it is sayd in Exodus,Exod 33 19.) he will saue whom hee listeth. Howbeit, if wee sticke not purely to his woorde: it is all one as if wee fell out with him, and playd the fugitiue and vnruly children: and hee will not suffer vsus to despise his couenaunt after that maner without auenging of himselfe of such vnthankfulnesse. And hee hath shewed vsus at that tyme in the person of Moses, that hee giueth ouer and forsaketh all those, which turne away from the trueth and holde not themselues to it, so that for his part hee will hauehave no more to doe with them, nor any more acquaintance with them. Wherfore let vsus beware that this horrible sentence bee not cast vppon us, and whensoeuer our Lorde shall hauehave called vsus, let it serue to hold vsus in awe and feare. But yet let vsus know also, that it is not ynough for vsus to hauehave our cares beaten with Gods commaundementes, and to hauehave them set before vsus, and to be incouraged to keepe them: for God must bee fayne to worke within our hartes, or else all the teaching in the world wil stand vsus in no stead: it wil be but a sound ringing in the ayre, whereof no profite will redownd. Nowe then, come wee to heare Gods woorde? In deede wee ought to make account of the fauour that hee sheweth vsus in causing it to bee preached vntounto vsus: but yet let vsus assure our selues that that would but turne to our greater condemnation, if he ingraued it not in our heartes. What is to bee done then? We must discharge our selues of all selftrust, assuring our selues that wee shall be but euill schollers, vntil GOD hauehave taught vsus by his holy spirite. Notwithstanding that hee shall hauehave vsed men as his instrumentes, to bring vsus to the knowledge of his trueth: yet must hee himself bore our eares,Psal. … that we may hearken to him, and hee must touch our hearts and soften them, that we may receiue ye doctrine which is vttered vntounto vsus. Wherefore let vsus learn to mislike our selues, by acknowledging our owne sinne and wretchednesse: and therewithall let vsus pray him to woorke in such sort, as the things which we shall hauehave heard and vnderstoode, bee not a witnesse against vsus of our rebelliousnesse, and that wee hauehave beene foolke past amendment. And so, as ofte as wee come to any sermon, or read the holy Scripture: let vsus pray God to touche vsus inwardly, and to make the doctrine auaylable which wee shall hauehave heard, so as it may not bee spoken to the stones, but to such as hauehave beene foretaught by his holy spirite. Thus ye see what wee hauehave to marke vppon tha place.
Now for the attainement of this second writing, wee must not goe to Moses, but to our Lord Iesus Christ. For it is he that hath brought vsus the holy Ghost,Iob. 1….… and the renewment whereby our heartes are refourmed to the obeying of GOD, and whereby they bee circumcised that they may be dedicated to his seruice.Col. … 2. Cor. … The if Moses be compared to our Lord Iesus Christ hee is but a minister of the letter. And why? Bycause hee coulde goe no further than he had commission, which was, to set foorth Gods doctrine. But it belonged to Iesus Christ to giuegive light to that which Moses had vttered, and to giuegive strength thereunto. And how was that? By his holy spirit.2. Cor. … True is that Saint Paule termeth himselfe a minister of the spirite. Howbeit that is not to deface his Maister: it is not to drawe to himselfe the thing that belongeth to the sonne of GOD: but it is to shewe that our Lorde Iesus Christ vttereth his grace now adayes by the preaching of his Gospell. As howe? Let vsus marke first of all, that the renewing of vsus and the writing of Gods Lawe in our heartes, thereby to fashion vsus according to the righteousnes contayned in ye same: is reserued alonely to the sonne of God, and that it is he which giueth vsus the will to followe God his Father and to obey him. For he hath the spirit of the feare of God,Psa. 11.2. hee hath the spirite of all righteousnesse, hee hath the spirite of trueth, as is sayde in the eleuenth Chapter of the Prophet Esay. So then let vsus marke, that wee must resort to our Lorde Iesus Christ when wee bee put in minde of our duetie. When it is tolde vsus what GOD requireth of vsus, wee must thinke thus: Alas Lorde Iesus, it is true in deede that heere wee hauehave knowledge of the thing that is good and ryghtfull: but what? Wee hauehave another Lawe cleane contrarie to it in our selues:Rom. 7.23. which is, that wee doe but chafe and fret at GOD when wee bee taught: and when his Lawe is alleaged vntounto vsus, wee doo the cleane contrarie to that which is contayned there: and therefore thou must bee fayne to chaunge vsus, and to make vsus new creatures: for to that ende is the spirite giuen vsus, which thou communicatest vntounto vsus, by bearing vsus recorde that wee bee members of thy body. And againe, hath Iesus Christ once giuen vsus this will?Phil. 2.13. Hee giueth vsus also abilitie to perfourme the same desire, and strengtheneth vsus so against all temptations, as wee shall neuer bee ouercome by them. Yee see then that wee must hye vsus to our Lorde Iesus Christ, assuring our selues that that prerogatiue and honour belongeth to none but onelyonly him. Yet notwithstanding this saying of S. Paules is true also,2. Cor. 3.6. that all such as preach the Gospell are spirituall ministers, [that is to say] they set not foorth a dead letter and vnprofitable doctrine, but withall they bring Gods spirit. And howe is that? Is it by their owne breathing? No: For our Lorde Iesus Christ did well shewe by his breathing vppon his disciples,Iohn 20.22. that the holy Ghost proceedeth from none but himselfe alone. But Saint Paules meaning is, that Iesus Christ woorketh continually, to the ende wee shoulde beleeue in him. True it is that we shall not see him heere personally present: how then shall wee bee sure, that hee wryteth Gods Lawe in our heartes? Let vsus not alleage any of those thinges. For seeing that Iesus Christ is the ende and perfection of the lawe,Rom. 10.4. Col. 2.17. yea and the very life of it (as I sayde afore:) let vsus not thinke but that hee printeth Gods Lawe in our heartes by the preaching of the Gospell. So then let vsus not doubt but GOD will performe that grace in vsus. And although the partie that preacheth vntounto vsus bee but a mortall man, and the wordes which hee vttereth vntounto vsus with his mouth, doe vanish anon after away in the ayre: yet let not vsus doubt but Iesus Christ will for all that doe his dewtie,Rom. …0 13. 2. Cor. 3.3. as Sainte Paule declareth in the same place. And in deede, the faithfull hauehave experience thereof. For wee shoulde neuer hauehave so much as any thought at all of comming vntounto GOD,Eph. 4.7. or of dooing any good: vnlesse wee were fully resolued of this grounde, namely that it behooueth vsus to bee throughly setled and constant: all the which proceedeth of our Lorde Iesus Christ. Therefore whensoeuer wee feele that GOD draweth vsus vntounto him, let vsus vnderstande that hee sheweth vsus howe wee bee members of the body of his sonne, bycause wee hauehave the holy Ghost▪ by whome wee bee altered and reformed,Rom. 8.9. 1. Cor. 6.15.19. and by whome also his Lawe is written newe againe in our heartes. Thus yee see what wee hauehave to beare in minde.
Moreouer, let vsus marke that whereas Moses telleth the people that God heard him for that time: it is to the ende they shoulde not abuse Gods goodnesse, but vnderstand their offence to hauehave beene so horrible, that if they did so any more and tempted GOD agayne afterwarde: they shoulde finde no mercye. The intent then of Moses in this place, was to holde the people in awe. Truely wee ought to bee fully perswaded of this, that if GOD finde vsus repentaunt for our sinnes, hee will euer bee ready to forgiue all that wee hauehave committed. Let vsus but onelyonly make towardes him, and hee will reache vsus his hande. Yet is it not ment that we should take leaue to doe euill vnderunder colour that GOD is so mercifull to wretched sinners, that as soone as they returne vntounto him, hee preuenteth them and is ready to receaue them and imbrace them aforehand. This (say I) must not make vsus the more inclined to doe euill: but wee must vnderstand that when God hath forgiuen vsus once, we must no more fall backe againe. For then do we tempt him and abuse his patience, which is the next way to shutte vsus out of the gate of saluation, and to disappoint our selues vtterly of all the mercy which hee was minded to hauehave vsed towardes vsus. True it is that although we shall hauehave offended twentie or thirtie times, yet doth God tell vsus that he will hauehave pittie vponupon vsus. But I speake as nowe of those that take libertie to offend, and say, seeing I hauehave found God so gentle and pittifull, I shall surely bee receiued of him at all tymes. Surely when men stande so vppon Gods merciemercy, and vnderunder pretence thereof, doe eyther become negligent, or else giuegive ouer themselues to all naughtinesse: it is all one as if they renounced all the promises of their saluation. Therefore let vsus marke well the saying that is set downe heere. God (sayth Moses) heard mee. And howe? for that tyme: to the ende that the people shoulde thinke thus with themselues, Alas, it is a wonder that euer we obteined pardon, and it must needes astonish vsus still, that God woulde rid vsus out of such danger as wee were fallen into, considering howe deadly and ouer deadly the fall was. Now then seeing that God hath shewed himself so friendly towardes vsus: let vsus beware that wee prouoke not his wrath any more. For if wee fall backe agayne,
that he gaue flatte sentence that none of them shoulde enter into the promised heritage, saue onelyonly Iosua, and Caleb the sonne of Iephuneh, bicause those two had behaued thēselues faithfully. But as for the people, they should be led about by the space of fortie yeeres, vntill their carkesses were rooted in the wildernesse, according to the threat which God had vttered with his owne mouth. That is the content of this part of the text.
Now let vsus marke first of all, that to make the Iewes vnderstand the meaning of Moses, or rather of the holy ghost: it behoued them to bee warned to set their former faultes before their eyes, that they might not bee so fond as to presume any thing at all vppon their owne worthynesse, or vppon their owne power: but to abase themselues vtterly, acknowledging that GOD found not any thing in them why hee shoulde chose them, but that all came of his owne free goodnesse. Now if Moses were faine to vse such exhortation to the Iewes: let vsus vnderstand that we also hauehave as much neede of it nowadayes as they. The end therefore which we must begin at, is this: that wee must cast downe ourselues, and not be lifted vp with any presumption, nor vaunt our selues through any foolish ouerweening: but acknowledge our selues to be voyd of all deseruing, and that there is not any grace or righteousnesse in vsus, for the which we might obtaine louelove at Gods hand. And therefore must he needes preuent vsus with his free goodnesse. Marke that for a speciall poynt. But howe may men abase themselues after that fashion? Wee will neuer doe it of our owne accord. In deede if eueryevery of vsus looke well vppon himselfe, it must needes bee that wee bee as it were bewitched, if wee bee not induced to mislike of our selues, and to be ashamed and vtterly at our wits ends. For what is man? Let him search throughly what is in him, both in bodie and in soule: and surely wee shall finde euen from the most to the least of vsus, that there is nothing in vsus but vtter shame and confusion, as I sayd afore. Neuertheles, eueryevery of vsus abuseth himselfe through this follie, so as we beare our selues on hand that our vices are vertues. And although our life be as leaude as may be, and our sinnes most outrageous and horrible: Yet to our owne seeming there is nothing in vsus but perfect righteousnesse and soundenesse. Yee see then that men beguile themselues. And therefore it is requisite that we shoulde bee held shorte, and hauehave our faultes layde afore vsus, not onelyonly some one or two faultes, but also all the faultes of our whole life: so as we may know that we hauehave offended our GOD so grieuously, that it behoueth vsus to bee ouerwhelmed with shame and reproche: and that if wee shoulde goe about to lift vp our heades, it were meete that wee should bee thrust backe, and that GOD should knock vsus harde vponupon the pates with a cudgell, to shew vsus that our pride is diuelishe against him. Then let vsus marke that Moses spake not onelyonly to the Iewes: but that the same lesson is toulde vntounto vsus at this day: in so much that if wee will yeeld glory vntounto GOD, we must be bereft of all prayse, and not presume any whit at all of our owne vertues, but assure our selues that there is not aught in vsus but vtter vanitie.
Furthermore for as much as wee come not to such myldenesse of our one accorde: let vsus hauehave an eye to our sinnes, and not tary till God open his bookes of account as he will doe at the last day, for then it wil be too late for vsus to yeeld our selues giltie. But let vsus bethinke vsus of our sinnes now while he summoneth vsus by his word, and whyle hee warneth vsus aforehande. Let eueryevery of vsus submit himselfe as a wretched offender before his Iudge, and let vsus acknowledge our selues to bee iustly accused, yea euen of infinite faults, before God. And when we hauehave bethought vsus of one offence, let the same minister occasion to vsus to bethinke vsus of another. And to bee short, let vsus both generally and particularly practise this lesson of considering what wee bee, yea euen without flattering of our selues, that all the good which wee receyue at Gods hand may bee fathered vponupon him, and the honour which he reserueth to himselfe remaine whole and vnminished vntounto him. Let vsus not couet to inriche our selues with the thinges which wee hauehave borrowed of him: let vsus not seeke to attyre and decke our selues with his feathers: but let vsus acknowledge that it is of his owne free goodnesse that hee vouchsafeth to shew himself so liberal, though he be not bound thereto. And for our partes, seeing we cannot bring any desert vntounto him, but we be guiltie in all cases and all respectes: he of his inestimable mercy must be faine to beare with vsus, or else wee would be deadly enimies to him stil, & he should be driuen to thunder down vponupon vsus. Thus yee see what wee hauehave to marke generally vponupon this text.
But nowe let vsus come to the stories which Moses toucheth heere. Hee speaketh first of Thaberah, which betokeneth Burning, as I sayde afore.… For there the people were chastised with burning, bycause they murmured at their trauelling through the wildernesse. O (quoth they,) shall wee neuer come to an ende? Wee doo but runne vp and downe heere, wee bee fayne to remooue our tentes from place to place, wee bee driuen to carie our stuffe vppon our shoulders, and why bee wee not rather in some place of rest, discharged of such trauell? But alas, those wretches considered not that GODS displeasure was to bee accomplished, according to his othe, which was that none of them should enter into the promised lande. They shoulde hauehave thought, Alas, wee deserue to bee drowned in the bottome of hell, and GOD is contented to send vsus a temporall correction. Although he bee not minded to bring vsus into his earthly resting place: yet notwithstanding hee giueth vsus respit to bethinke vsus of our sinnes, and to sue to him for pardon. For albeit that he make vsus to feele some rigour, and it behoueth vsus to beare the markes of his displeasure all our life long by being depriued of the inheritance which he had promised vsus: yet notwithstanding we ought therewithall to acknowledge his goodnesse, in that he will not hauehave vsus to perishe euerlastingly as we wel deserue. But they considered none of all this, neither considered they that they were in as happy plight as they could wish. They had the Manna downe from heauen, they tooke no paine to make prouision for themselues, they needed no more but to gather it vp & to take eueryevery man his measure of it, they were all fed, yea and that with a good & sauorly foode. Yet considered they none of all this, but grudged at their ouerlong iourney. And what cause had they so to doe? First they were priuiledged from the curse that was layd vppon all mankinde. We be set in this world to leade a painefull lyfe: & man was ordeyned to labor euen before he had sinned: for it is vnkindly that we should be idle & vnprofitable. Moreouer the trauell that God inioyneth vsus now, serueth not onelyonly to keepe vsus occupyed, but also to lode vsus, so as we may be inforced to shrink vnderunder our burthē, & to grone for our sins sake. Now thē this people had good cause to submit themselues quietly, when God led them so through the wildernesse. And therefore it is no maruell though fyre came from heauen to burne vp part of their tents, and though Gods wrath appeared after that fashion to make thē abashed. Yet notwithstanding, so little did this amend them, that they fell to murmuring by and by again, because they had none other foode but Manna. God had warned thē enough that they shoulde no more prouoke him, & they should at leastwise hauehave learned it by experience, seeing they felt the blowes. But they hardened themselues againe against God: and although he had made them to feele his hand so roughly: yet say they, what shall become of vsus?…mb. 11.6.…3. our soule withereth, and wee pine away to the death. For here is nothing for vsus but Manna, we would faine hauehave some fleshmeate. Well: They hauehave their desire: but that is to their coste. For while the meate was yet in their mouthes, Gods wrath fell vppon them, so as they were driuen at length to know yt they ought to hauehave bin contented with so good and happie a state as God had giuē them. In remembrance whereof the same place was named the Graues of Luste. … 17.4.7.Also there was another murmuring for water, insomuch that whereas they should hauehave craued water of God, they fell to storming against Moses, & would hauehave stoned him. For these causes it was Gods will that the markes of their disobedience should be printed vponupon them that they might remēber their naughtinesse as long as they liued vppon the earth, & therefore hee named those two places, the one Masa, and the other Meriba. As if he should say, yee hauehave striued with me, and are entered into contention against me, as though yee would bid me battell. Ye hauehave tempted me because ye knowe not yet my power, which hath shewed it selfe so many wayes vntounto you. Thus much concerning the stories which Moses rehearseth here. In deede they derserue to bee layd forth more at length. Howbeit forasmuch as we hauehave here but a rehearsall of them as it were at a glaunce: we must deale so as we may profite by them, and take so much of them as may serue for our instruction.
Now then, seeing that God was so sore greeued with the murmuring of that people, in that they abode not the trauell patiently which hee had layde vppon them: let vsus note that there will be neuer the more excuse for vsus nowadayes if we bow not downe our shoulders to beare the burthen meekely, without striuing against God. First there is this earthly wayfaring, whereunto God hath made vsus subiect in this worlde. Although God gaue many men rest, so as they neuer goe frō home nor (as ye woulde say) out of their nests: yet are we misaduised if we passe not through this world as birdes vponupon a bough, & be not as straungers in it. For else God disclaymeth vsus & giueth vsus ouer. Sith it is so: they that setle themselues in this world as though they should neuer goe out of it, doe banish themselues from Gods kingdome: and shewe yt the kingdome of heauen belongeth not vntounto them. And let them not beguile thēselues by protesting that their intent is not so: for God hath auowed it to bee so, and the Apostle sayth expresly,Hebr. 11.16. yt forasmuch as ye fathers were as poore straungers here beneath: therefore did God also voutsafe to call them his children. Now then as for them that are ashamed to be called straungers in this world: they must goe seeke their inheritance with the diuell: for they hauehave neither part not portiō with God. And now must we apply ye thinges to our benefit which it pleaseth God to send vsus. Wee see what miseries doe cōmonly hem vsus in, insomuch that euen ye tenderest sort & such as seeme to hauehave ye world at will, are most feeble & weake, and are troubled wt a nūber of griefes & vexations. Howbeit let eueryevery man looke vponupon himselfe, and according as God dealeth with vsus, so let vsus patiētly receiue ye afflictions yt he sendeth vsus. If our state be hard and combersom, let vsus not thinke yt if we murmure at it, our murmuring shall vanish away into the aire, but yt we must come to a reckoning for it before God. For if God send not down fyre from heauen after the same maner yt he did visibly punishe the Iewes for their murmuring: it is so much the woorse for vsus. For if he winke at it, & punish vsus not out of hand: his vengeance must needes be ye sorer & more terrible. And therefore let vsus learne to liue vnderunder obediēce to our God. Although wee be not handled as we would be in this earthly and flightful lyfe, but are faine to be trotting vp and downe: so as when wee woulde liue in rest, God driueth vsus from place to place, and when we would faine be discharged of care, then are we most vexed: let vsus receiue all that euer God sendeth vsus, and let vsus make our reckoning to passe through this worlde, after the same maner that this people were conueied through the wildernes. And let vsus learne to practise this saying of our Lord Iesus Christ,Matt. 10.38. & 16.24. that we must beare our crosse after him. Lyke as when a man goeth into the countrie, hee takes vp his trusse vponupon his necke, and caryeth such thinges with him as he shall hauehave neede of: so must we bee loden with such fardell as God listeth to lay vppon vsus. And let vsus not looke one at another: for God intendeth not to handle vsus all alike. Let such as hauehave most vexation of al, vnderstand that God doth it not without cause. And let such as hauehave lesse, thanke God for his bearing with their frailtie. But yet for all that, howesoeuer we fare, let vsus beware that wee stand not in contention with God, by grudging that hee letteth vsus not alone in such quietnesse as our fleshe woulde wishe and desire: for we wote not what is for our owne profite. Marke that for a speciall point.
But on the contrarie part, we see how men are giuen, not onelyonly to their ease and commoditie: but also to superfluitie and wantonnesse, so as it should seeme that they wil needes be merie & driue away all care, whether God will or no. Whereas by the aduersities which God sendeth vsus, he putteth vsus in minde of our sinnes, and laboreth to withdraw vsus from this world, as though he spurred vsus forward to make the more hast vntounto him: we not only cānot abide it, but also seeke meanes to rush forth into all inordinate pleasure, euen with open rebellion against him. If God spare vsus: thē are we the more vnruly, wheras we should call our selues home vntounto goodnes, and liue in the greater awe. And therefore let vsus be aduised to benefite our selues by the example that is contained here.
As concerning the Temptation or Strife: let vsus vnderstand that if necessitie pinch vsus, so as we be driuen to any streite and know not where to become: we must resorte to our God with all lowlinesse, beseeching him to prouide a remedie for our neede: but yet in the meane while wee must be contented with his good will. If it please him to hauehave vsus to languishe: let vsus hold downe our neckes, and let vsus not hauehave the stifneckednesse which Moses cōdemned heretofore in the people of old time. Also let vsus vnderstand that it is Gods owne working, when he voutsafeth to vphold vsus in such sort as wee doe not vtterly quaile. For although wee doe hardly drag our limbes after vsus, & we seeme euen to be at the last cast: yet doe we still feele some taste of the goodnesse of our God. Howsoeuer the world go with vsus, let vsus learne that wee must not tempt him, that is to say, wee must not giuegive our selues the bridle to aske this or that, but referre our selues wholy to his good will, and be so gouerned by him, as we may alwayes yeelde him his due obedience, and not raunge after our owne lustes lyke wilde beastes, as though wee would push at him with our hornes, but that if wee wishe the thing which seemeth expedient for vsus, we doe it alwayes with this condition that God shall hauehave the maisterie of vsus, and ouerrule all our passions and desires. If our minde moue vsus to wishe or to say, I would faine hauehave this or that: Let vsus looke that God hauehave the ouerruling of vsus, and that we submit our selues so vntounto him, as al our thoughts affections and lykinges be framed vntounto his will, though it seeme neuer so hard vntounto vsus. Thus ye see what wee hauehave to note concerning the temptation that Moses speaketh of here, and concerning the strife at such time as the people were in a chase and murmured against GOD.
And let vsus knowe moreouer that wee bee no competent Iudges in owne case, least wee seeke fond excuses as wee be wont to doe. We will not be acknowen that we accuse God, though it bee so in deede: We will say wee intend not to aduance our selues against him to defy him: but yet is it so in deede. Yea and whereas the people were driuen to name the places of Meriba & Masa: they did it not of their owne good will, but it was Gods will that those names should remaine as presidentes of their rebelliousnesse. Therefore let vsus learne, that if wee bee not wholy obedient vntounto God, so as we doe not any thing but by his good wil and leaue: our tempting of him is a prouoking of his wrath, as though we made a kinde of defiance to him. Afterwarde followed the offence which the people committed in requiring flesh to eat. They held not thē selues contented with Manna, but they would needes hauehave such vittels as they themselues lyked: and they were not contented simply with flesh neither, but they would needes hauehave sauce, yea and daintie sauce to it. For they longed for the Garlike and Onyons and other lyke thinges which they had had in Egypt, and they would needes hauehave GOD to feede them with the same geere in the wildernesse. But it was a diuelish longing, which made them to refuse the sustenāce that God had giuen thē. Besides, what more? They had Manna daily from heauen, to feed vpō as much as they would: so as they might wel perceiue that God maintayned them by his power, but that seemed vnsauery to them. And why?Exod … Because it came of God. They would needes hauehave whatsoeuer they themselues lyked,… as it were in spite of him: insomuch that they fretted and chafed at his bringing of them out of Egypt, as who shoulde say they held skorne of the deliueraunce which hee had wrought for them. Sith wee see this, let vsus looke to our selues, and let vsus knowe that this fault is set forth vntounto vsus, to make vsus beware that wee bee not guiltie of the lyke.
For wee must vnderstand that GOD maketh vsus Iudges of the people of old time, to the ende that eueryevery of vsus shoulde condemne our selues in our owne cases. For why? If wee bee Iudges of suche as hauehave done amisse: thinke wee that GOD seeth not much clearelyer than wee? Now he is so gratious as to put ouer his office vntounto vsus, to the ende that eueryevery of vsus shoulde hauehave an eye to himselfe, and hauing pleaded guiltie, bee cast downe and humbled before him. Therefore let vsus marke that the rehearsall of this storie, ought to leade vsus to the condemning of our owne wicked affections, and make vsus to consider what our lustes are, wherethrough wee cease not to prouoke the wrath of our God. And let vsus marke first of all, that looke how many lustes are in our flesh: so many armed folkes hauehave we, which aduaunce themselues against God. And for the same cause doth Saint Paul say,Rom. 8.7. that all the imaginations, conceites, and affections of our nature, serue to prouoke vsus to fight against the righteousnesse of our God. And therefore whensoeuer we chance to lust after any thing, let not our fleshe ouermaister vsus. And why? For all our senses are so corrupted: that although (to our seeming) the end of our wishes be good: yet notwithstanding, some excesse will euer be mingled with them, and God shall hauehave somewhat in them whereat to finde fault. And how faire and beautifull soeuer our desires are to the outward showe, there is alwayes some vice in them: and what shall wee then say of the sinfull lustes, which wee be driuen to condemne euen by our owne naturall iudgement? When a man desireth to hauehave wherewith to find his houshold, and trauelleth to get it: truely that desire is good of it selfe. But yet the same is matched with impatience, or with vnstayednesse, or with ouergreat care, or with vnbeliefe: and to be short God shall alwayes finde somewhat amisse in our desires, which of their owne nature are not euil. Howbeit, if a man rush out into pilling, and polling, and scratching, to beguile and deceiue his neighbor: is it not much worse than to hauehave a desire that might seeme good of it selfe? Though a man purpose to liue neuer so quietly with his wife, yet shall it alwayes be mingled with some worldly affections, so as our corruptiō wil needes bewray it selfe still, euen in the best thinges: and what will become of vsus then, if wee giuegive our selues the bridle to whoredome? As much is to be sayd of all other thinges. And therefore let vsus beare in minde, that although our desires appeare not to bee euill: yet are they euer matched with some vice & vnrighteousnesse before God. But [besides this,] wee hauehave also our fleshly lusts which make vsus to shake off Gods yoke, so as wee cast our selues at aladuenture, some into blasphemie, some into gluttonie, some into vnrulinesse, some into wantonnesse, some into lecherie, some into extortion, some into crueltie, some into robberie, and othersome into al maner of wickednesse. Now then, deserue not our lustes that God should rise vp to destroy vsus for them, when wee be come to that poynt? Yes: for if the people of Israell had graues of luste: what shall become of vsus? And therefore let vsus learne that when we read these stories, God giueth vsus warning to enter into ye examination of our faults, that vppon the knowing of them, wee shoulde craue forgiuenesse of them, and fall to such repentance, as may wholy tame vsus and make vsus flee vntounto him, and not be giuen any more to our vices. But that is vnpossible for vsus to doe, vntill wee hauehave so ouermastered our selues, as to mislyke our owne affections with full purpose to renounce them. Vntill a man bee subdued after that fashion, it is vnpossible for him to yeeld obedience vntounto God, how faire apparance of vertue soeuer he hauehave. But what? So farre off are wee from minding these thinges, that by all lykelyhoode wee doe nothing else but blindfolde our eyes, that wee might not see our sinnes to seeke conuenient remedie for them. See here how the Iewes were condemned for requiring of water, and yet were they ready to dy for thirst. Yea, but the cause why they were not to bee excused, was for that they required it with murmuring. Whereas they should hauehave sayd, Lord thou knowest what is expedient for vsus better thā wee our selues doe, and therefore wee referre our selues to thee, prouide thou for vsus: in steade of vsing such humilitie, they fall to repining and storming. Now wee must not doe so: but wee must patiently tary Gods leasure, when hee giueth vsus not thinges so soone as wee aske them: for hee can well skill to prouide for all our needes. In deed if it pleased him, hee could well content vsus and giuegive vsus all our wishes: but his will is not to maintaine vsus here in such abundance, as wee might take occasion to holde skorne of the good that hee doth vsus, and to despise it by treading it vnderunder our feete. Hee will hauehave vsus to be meeke and lowly, that wee may learne to resorte vntounto him. When a man is in poore estate, he beareth himselfe on hand that if God would giuegive him wherewith to maintaine himselfe plenteously, he would be wholy giuen to be thankefull towardes him for his pitying of him. But let him once come to wealth, and let God deale bountifully with him: and what will he doe? He wil lift vp himselfe against God, and forget him in such sorte, as if hee were not the same man that he was before. And this vice is tootoo common: insomuch that that more our Lord increaseth his benefites towardes vsus, the more doe we seeme wilfull in despising him, and his so doing sharpneth our vnthankfulnesse and malice. And therefore let vsus consider, that the thinges which are tolde vsus concerning ye Iewes, belong vntounto vsus, forasmuch as we hauehave the lyke or greater vices in vsus, than were in them: & we must vnderstand that Gods intent is to teach vsus by them.
And specially whereas mention is made of their wilfull stubbornnesse at Cades Barne, Numb. 14.4.where they refused to goe foreward to enter into the inheritance that was promised them: let vsus vnderstand that we be no lesse worthie of blame at this day before God, for that he cannot hold vsus in, to make vsus goe through with our course. To what purpose hath GOD called vsus into his Church? It is (as I sayd afore) to the end that in passing through this world, wee shoulde not be wedded to it, but vse it altogether as a wayfaring, and as a straunge countrie, trauelling still through it towardes heauen. For beholde, our Lord cryeth to vsus both early and late, that wee should goe on still to come vntounto him. But we on the contrary part, voutsafe not to remoue one foote to goe to him: but in stead of setting forward we retire back, or else sit snugging still in our owne slothfulnesse. We see it is so. Now then, forasmuch as our Lord findeth vsus so lazie and stubborne, that in stead of plucking vp a chearefull courage to goe foreward, and to hold on our course vntill wee bee come to the ende of it, wee resist him and are loth to passe any further: Let vsus vnderstand yt this story is told vsus, to cast vsus vtterly down in our selues, so as we should not seeke any worthinesse in our owne persons, (as in deede there is none in vsus:) But yelde God the whole prayse of his benefites, knowing that he is not bound at all on his side, but that hee doth all thinges of his own meere free goodnes and infinite merciemercy: and therefore that wee on our side ought to sigh, beseeching him to correct vsus and reforme vsus according to his will. And for the better perceiuing hereof, I pray you after what sort goe we forward when God calleth vsus? Wee partly limp, and partely make many a false step. Let eueryevery man examine himselfe, and see how foreward hee hath bin since the time that God hath reached him his hand. True it is that euen before wee knew the Gospell, wee were already without excuse of our rebelling against our God:Rom. 1.20. but now seeing hee hath inlightened vsus by his word, and shewed vsus the way of saluation, and setteth his will before vsus, saying, come, and reacheth vsus his hand to guide vsus: if of all this while wee hauehave not voutsafed to come vntounto him, how shall wee excuse our selues? Let eueryevery of vsus consider how hee dischargeth himselfe: and afterward let vsus hauehave an eye to the common state. Wee can well speake of Gospellyke reformation, and it is a maruell to heare how wee will talke: but yet for all that, our filthinesse is so stinking, as is lothsome to beholde: and GOD needeth not to goe vp into his iudgement seate to giuegive sentence of it, for the very infidels and ignoraunt sorte can bee our Iudges. And of a trueth they may bee a great shame to vsus, seeing our lyfe is so leawde and wicked, that euen the silie blinde sorte of Papistes may laugh vsus to skorne. And surely if vtter confusion shoulde fall vppon our heades: wee hauehave well deserued it. For by our meanes Gods name is blasphemed: and yet notwithstanding wee regarde it not. Howbeit, the more that wee besotte our selues after that fashion in our vaine selfeflatterie: the more will GOD make vsus feele in the end, that hee will not suffer his chastisements to bee lost.
To bee shorte, let vsus remember how Moses sayth heere, Euer since the time that I hauehave knowen you, you hauehave alwayes bin rebellious against God. And this Rebelliousnesse whereof he speaketh is expressed lykewise in this saying that they resisted the mouth of God distrusting him and in countring his will. Now then, if we wil know what it is to be rebellious: let vsus first of all looke what God hath spoken. For the thing wherein hee intendeth to trye vsus, is whether wee be willing to submit our selues simply in all respectes to his worde, after hee hath beene so gratious vntounto vsus as to teach vsus. What else is the holy scripture, but an vttering or declaring of Gods will? And therefore all that euer is conteined there, is as though GOD opened his holy mouth, to tell vsus what he requireth at our hand. Then if our lyfe bee not fully correspondent to Gods worde, whereof wee make profession: beholde, God complayneth of vsus, and accuseth vsus of rebelling against his mouth. And there are two partes of this rebelliousnesse. The one is when we distrust Gods promises, and the other is when wee disobey his commandement: & those two be the summe of all that is to bee learned in Gods word. When wee hauehave tossed and turned ouer the leaues of all the holy scripture neuer so much, there are but these two pointes contained in it: that is to wit, yt for as much as God being desirous to bee our father and Sauiour, openeth vsus the infinite treasures of his merciemercy, calling vsus to him, and setting his free goodnesse and free louelove before vsus: wee should beleeue his promises and rest wholly vppon them, saying, Lorde seeing thou art so freehearted as to offer thy selfe thus vntounto vsus: behold, wee cast all our care vponupon thee, and hope for all welfare through thy bountifulnesse. The first thing then which we hauehave to doe, is to settle our selues vppon Gods promises, when he offereth them vntounto vsus. Secondly there is the obedience which God requireth, as if he shoulde say vntounto vsus: Go to, I will hauehave ye to liue in such wise, as ye obey me and yeeld me such seruice, as your cōming to me be of your own accord. And here Moses saith yt the people were alwayes rebellious against Gods mouth, forasmuch as they obeyed not his commandements, nor trusted to his promises. Nowe let vsus looke into our selues: where is the faith yt we boast of? In deede we cā wel vnough say yt we beleeue the Gospel: but if gods promises touched vsus effectually, there wold be another maner of stedfastnesse in vsus, and wee would not bow with eueryevery winde like wauering reedes, as we do. Our vnbeliefe bewrayes it self, & we be too much conuicted of it: insomuch yt we cannot trust God euen in worldly things. And if we cannot trust to him for small things, howe is it possible that we should trust to him, for the euerlasting life? We hauehave dayly experience of his succour and helpe: & yet do we doubt thereof still. And how shall we then trust in him whē the case concerneth inuisible things,Col. … as the lyfe which is hidden from vsus till God discouer it vntounto vsus? Againe, doeth not this rebelliousnesse of ours in resisting him, shew it self in al our whole life? In deede wee will make signes of willingnesse to serue God: but yet is all but counterfetting. For let vsus see if any of vsus doo liue so faithfully and vprightly as wee ought to doo? Where is the louing kindnesse and charitie that ought to bee among the faithfull, and among Gods children? Nay, we bee rather like Cattes and dogges. And when the case requireth that wee should agree togither in well dooing, the worlde sees howe wee goe to woorke. It may seeme that wee hauehave conspyred to goe the cleane contrarie way to that which God willeth and ordaineth. And this is not to be greatly wondered at. For if in things that are small and light, we shewe our selues to hauehave no great Christianitie in vsus: we wil shew no lesse lewdnesse, when wee come to the thinges that are greater and more excellent. I cal them smal things in comparison of the feare of God and the louelove of his worde, which men may say they see not in vsus. For as concerning those small thinges, if we intend to make any countenance of deuotion to Godward: we can well abide that men should condemne both extortion, deceit, cruelty, periurie, and such other vices. When we come to Sermons, we can welinough pretend yt there is some agreement among vsus, and specially when we receiue the Lords supper: & yet notwithstanding euē in that behalf there appeareth such contempt of God, as we ought to be ashamed of it. For I know that vponupon the last Lordes day while we were ministring of the cōmunion, and while we should hauehave assembled altogither, to make a general protestatiō of our faith, and to offer vp our praiers vntounto God: about two hūdred people were occupied in gaming. In their going by before the Sermon began, a man would hauehave thought they had bin prepared to the Communion: but their mindes are so vppon their playing, that they spend eueryevery Sabboth day in such vnthriftinesse. And it is meete that this should bee tolde them openly, seeing it is apparant, & that euen little children perceiue the shamefulnesse of it. Now then, let vsus marke in feawe wordes, that Moses spake not for his owne time onelyonly, but for vsus also in these dayes, who bee warned in the person of the Iewes to be ashamed of our selues, and therewithall to seeke ye meanes that our God may receaue vsus to pitie and merciemercy: which is, that after we hauehave acknowledged how guiltie wee bee before God: euerie of vsus may learne, not onelyonly to condemne our selues, but also to bow downe our neckes to craue forgiuenesse of our former faultes at Gods hand, to the ende that being acquit by him, wee may also be guided and gouerned by his holy spirit: & that whereas wee hauehave bin stubborne against him heretofore, so as he could by no meanes weeld vsus, wee may learne to yeeld our selues so obediently to him, that in stead of being as woode beastes, we may become meeke and mylde vntounto him as sheepe and lambes, and giuegive eare vntounto his voyce, giuing it such superioritie ouer vsus, as we may vtterly forsake all things that may hinder our honoring and seruing of him.
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 wee hauehave done, so as wee may yeelde our selues to him with true repentance, & continue therein not for one day onelyonly, but all our life long: and yt therewithal it may please him to beare with vsus in all our infirmities, euen vntill he hauehave rid vsus quite and cleane of them. And so let vsus all say, Almightie GOD heauenly Father, &c.