Sermons on Deuteronomy, Sermons · Sermon 170
On Munday the xx. of Aprill, 1556. The CLXX. Sermon which is the second vponupon the thirtith Chapter.
6 And the Lorde thy God will circumcise thy heart and the heart of thy seede, that thou mayest louelove the Lorde thy GOD with all thine heart and with all thy soule, to the ende that thou maist liue.
7 And the Lord thy God will lay all these curses vponupon thine enemies, and vponupon them that hate thee, and which hauehave persecuted thee.
8 Thou then shalt returne, and obey the voyce of the Lorde, and doe all these Commaundements, which I commaund thee this day.
9 The Lorde thy GOD will make thee plentifull in all the woorkes of thy hande, in the fruite of thy wombe, in the fruite of thy Cattell, and in the fruite of thy Lande to thy welfare. For the Lorde will reioyce agayne ouer thee to doe thee good, lyke as hee did reioyce ouer thy fathers.
10 If thou obey the voice of the Lord thy God, in keeping his Commandementes and his ordinaunces written in the booke of this Lawe, and returne vntounto the Lorde thy GOD with all thyne hearte and with all thy Soule.
HItherto Moses in promysing yt God would vouchsafe such fauour on his people, as to blesse them, hath spoken but of the thinges which concerne this present lyfe, as of bodily health, of foode, of peace, and of preseruation from their enemyes. But nowe hee speaketh of a higher and a more excellent matter, to wit, that GOD will chaunge the heartes of them which before were euil and froward. And that is a farre greater thing than to giuegive vsus onelyonly meate and drinke, and whatsoeuer else is to bee desired for the flesh in this transitorie lyfe. Wee hauehave moreouer to gather out of this text, that whereas the holy Scripture requireth vsus to doe that which God demaundeth; it is not bycause wee hauehave the power to doe it: for GOD doeth not measure his commaundements after our power: albeit that wee be weake, yet neuerthelesse wee bee bound vntounto him: but when he hath shewed vsus our duetie, it belongeth to him to giuegive vsus the grace to accomplish it. And this text doth shew it vsus very well: for we hauehave seene it heretofore, (and Moses doeth yet againe confirme the same,Deut. 30.…) yt men ought to turne to God; that they ought to feare him with all their heart and with al their soule; & that they ought to obserue his law. Now when we heare this, we may iudge that if men will imploy themselues, & take a good way, it is in their libertie, and they hauehave free choise to gouerne themselues well if they list: and the Papistes in deede doe abuse themselues with such Textes. For as soone as they heare that God commandeth; they do forthwith conclude that wee are able to put all in execution. But we see howe Moses speaketh thereof. He saith, Thou shalt keepe the commandements of the Lord thy GOD, to louelove him with all thine heart and with all thy soule; and then he addeth, It is the Lord that will giuegive thee such a minde, & such an affection. Also he saith in another place, Circumcise your hearts this day vntounto the Lord: and now he saith,…. 10.16. It is the Lord that will circumcise thine heart. It is his very office. We see then, that when God giueth vsus his lawe, it is not bycause we are able to attaine to the accomplishment of that which is contayned in it: but it is ynough for vsus to vnderstand wherein we bee bound vntounto him: and that knowing once our infirmitie, we resort to the remedie; euen to pray him that he will supply our default. But they may heere reply, that Moses meaneth not, that onelyonly GOD shold altogether change men, and reforme their hearts: for this place seemeth to shew, that God will ayde men, when they hauehave some good motion, and be disposed to serue him: and that it is so, he saith, Thou shalt louelove the Lord thy God with all thy heart. But yet hee addeth, And the Lord wil make thee to louelove him. It seemeth therfore that Moses placeth some good disposition in men, and that they doe begin on their part, and that thereuppon God helpeth them and addeth that which they want. Thus do the Papistes turmoyle themselues, when men alleage vntounto them whatsoeuer is spoken in holy Scripture concerning the grace of God; as yt it is he which inlightneth our conscience, it is hee that giueth vsus the knowledge to discerne good from euill, it is he that giueth vsus wisedome to walke as becommeth vsus, it is he that giueth vsus power to resist temptations, it is he that wealdeth & guideth our hearts in his obedience; it is he that giueth vsus the power and vertue to continue: when men tell them any of these thinges, O [say they] it is true that men doe not all; for, seeing that they be weake, God must ayde them: but yet doeth it lye in them to guide themselues, and to hauehave some good preparation; and moreouer it lyeth in them also to followe the grace of God and to receiue it; and hauing accepted it to make it to preuaile. To bee short, the Papistes make a parting of stakes as if it lay in vsus to seeke God, & then that it were in vsus to put his grace in effect, in such wise as it should not be vnprofitable, and that there is also a certaine agreement betweene God and man, so as God for his part doth one peece and we doe the other, yea and the principall part. But the meaning of Moses is nothing so. For he sheweth not what belongeth to man, as in comparison and in respect of God. But it is the common fashion of the holy scripture, first to shew vsus what is our dutie, and then to adde that although we be not able to resort vntounto God when he calleth vsus, yet we must not be faintharted at ye feeling of our weaknesse: but rather resort vntounto him that is able to helpe it, according as he hath promised to do it. Let vsus marke wel then, that when holy Scripture speaketh of that which men doe owe vntounto God, wee must not in that case stand scanning of our owne power and ability: for we shall not faile to be euermore detters, as we hauehave said: and yet we must note also, that the vnabilitie which is in vsus, proceedeth of our fault. Yet notwithstanding the Papists alleage, that it were a crueltie in God to require of vsus to do more than we can. It seemeth indeed, that God ought to be contented; if a man doe what he can. Now then if we cannot hauehave a good desire,2. Cor. 3.5. and if we hauehave yet lesse power, that we cānot so much as think a good thought; wherfore doth God constraine vsus to louelove him perfectly? There seemeth to be no vpright dealing in yt. But we must repaire to our originall sinne, which hindereth vsus so as we serue not God no nor hauehave not the will to serue him. Indeede God hath imprinted a will in vsus by nature,Rom. 1.20. and for as much as we are mē, we hauehave a discretion to discerne good and euill, whereby we be inexcusable: and when we sin, it commeth not of compulsiō, neither are we forced by other meanes; but it proceedeth of our own will and inclination. But now let vsus see whether our wil can bend it selfe both the waies, and is able to chuse either good or euill? No. For we be captiues vnderunder sinne:Rom. 6.17, & 7.14. and whence cōmeth this captiuitie and bondage? From the offence of Adam. Seeing therefore that the euill is in our selues; wee must not seeke for fonde and vnprofitable excuses, for we shall win nothing thereby; but let vsus stoope and condemn our selues. If God therfore require aught of vsus, he doth vsus no wrōg; and yet notwithstanding, men may not reply that they be feeble and weake, for the euill shall euermore be imputed vntounto them, & they shal be found guiltie thereof. But now let vsus come back to the matter which we hauehave touched. The holy scripture setteth before vsus the lawe of God as ye thing which we ought to follow; and that is our rule. We for our part doe draw cleane contrary. Whereto then serueth the law of God so long as it is but a dead letter, that is to say, so long as we hauehave but our eares beaten therewith, or so long as it is written but in paper & parchment, or in stones as this was, as it is in deede so long as it is but preached vntounto vsus? It serueth but to our condemnation, so as we be there conuicted and can no more pleade ignorance: but rather shew our selues open rebels, in that we bow not downe our neckes, to receiue the yoke which God hath ordained for vsus. That is the cause why the lawe of God vnderunder Moses did bring nothing but wrath. Therefore he saith yt it doth augment sinne;Rom. 4.15. Rom. 5.2. 2. Cor. 3.7. and consequently that it is vntounto vsus the messenger of death. So then, let vsus marke well, that whereas God teacheth vsus what wee ought to doe; albeit yt the same doctrine ought of it selfe to serue vsus to saluation: yet neuerthelesse it bringeth vsus nothing but condemnation, euen bicause of our sin. Such is the falling out of it; but howsoeuer ye case stand, yet must the law of God alwaies condēne vsus. Now after that God hath conuicted men, & beaten downe their pride, to the intent they should not presume of themselues; he addeth the promise, and saith: Go to, It is true yt your hearts be incircumcised, it is certaine yt you hauehave blind motions, and that you be corrupted in all your nature: but I will change your heartes, I will renue your mindes, I will reforme you to my selfe: whereas heretofore you hauehave been rebellious against me, & there hath bin nothing in you but malice: henceforth there shalbe a readines to obey my lawe. God giueth that very promise. Whereby hee sheweth that whatsoeuer hee commaunded vsus afore, our doing thereof shalbe by his only power, & not in any part by our own. In this case it is not for vsus to father the cheefe part vppon our owne free will, no nor the one halfe neither, for God must hauehave all the prayse without exception, and that whatsoeuer we doe, doe proceede of his woorking of it in vsus, and of his reforming of our wittes, and of his changing of vsus. And for that cause the holy Scripture sayth,2. Cor. 5.17. that we be made newe creatures. When it sayth so, doth it meane that men were …arst good? No, but that GOD doeth reforme them. And in deede if it were in vsus to amende our soules, and to renewe them; wee shoulde doe more than GOD doeth. GOD hath created our bodyes and also our soules; but yet notwithstanding, what bring wee from our mothers wombe, but all maner of cursednesse? For (as I hauehave sayde) wee bee infected with originall sinne. Thus doeth GOD make vsus mortall men; yea, but in the meane whyle, there is this mischeefe, namely, that wee bee aliened from him and from all goodnesse. Nowe if men were able to deliuer themselues out of the curse wherein they bee, and could giuegive themselues a newe power: shoulde not they then doe more than GOD hath doone? Nowe then whereas Moses sayeth in this place, The Lorde will circumcise thy heart to louelove thy GOD with all thy hearte and with all thy soule: hee sheweth thereby that if wee doe amisse, (as we doe indeede,) wee cannot hauehave so much as any one good motion to come vntounto GOD, vntill wee be altogether renewed by Gods working in vsus: and therefore that we must not be fainthearted. Wherfore? For when he hath taught vsus what we ought to doe, he giueth vsus also the power to performe it. After hee hath taught vsus by the voyce of men, hee teacheth vsus also by his holy Spirite in our heartes; and that teaching is of efficacie; so as wee doe not onelyonly knowe the good, but also wee hauehave a desire to followe it and to giuegive our selues ouer vntounto it. And that is the cause why hee sayeth that we bee drawen vntounto him.Iohn. 6.44. And indeede Moses sayth not, The Lorde will circumcise thyne heart, to the ende that thou mayst bee able to louelove him, but hee sayth, to the ende that thou louelove him. Hee sheweth that GOD doeth not onelyonly giuegive vsus the power to will well, but also doeth throughly fashion vsus to the same. And that is a further point wherein the Papistes doe abuse themselues too grossely: for when they speake of the grace of the holy Spirite, they vnderstande that GOD in deede giueth vsus the power, if it seeme good to vsus: but yet that all the same lyeth in our discretion, and that GODS woorking in vsus is not in such sorte, as that both our listing and our performing proceede both thereof. But it is too nygardely a speaking of the grace of GOD, that he should say vntounto man, Well, I wil giuegive thee power that thou mayst doe well, if thou wylt: but I will lay the brydle on thy necke, and when thou hast a good will, and that of thy selfe, if thou hast constancie and power to put it in execution: thou mayest well doe it, and I will helpe thee therein. If GOD shoulde doe so, what shoulde become of our saluation? For can men in such frayltie as wee doe feele, and amiddest so many combattes as Sathan doeth deliuer vsus, hauehave one onelyonly firme and constant will? It is impossible. Moses therefore sayeth not, that GOD will circumcise our heartes, to the intent wee may hauehave power to feare him: but hee putteth the thing in effect, to the intent that wee shall feare him; after which manner also hee speaketh by his Prophetes, as well Ieremie as Ezechiel.Ier. 31.33. Ezec. 36.26. Hee sayeth, that hee will put his feare in our heartes. Hee sayeth not that hee will giuegive them power. And then will I make them (sayeth hee) to walke in my commaundementes. This is it that GOD doeth attribute vntounto himselfe, to wit, that hee will so imprint his Lawe in our heartes, as wee shall hauehave a will agreeable vntounto his: and then hee will guide and gouerne vsus in such sorte as wee shall ouercome all temptations, and accomplish that which hee commaundeth vsus. It belongeth not to vsus then, to challendge such prayse to our selues. Thereby wee see that the Papistes deale treacherously in all the doctrine of freewill: for all their whole seeking is to robbe GOD of all that euer the holy Scripture declareth to bee his, and which hee reserueth to himselfe, and to spoyle him of his honour, vsurping it euerie man to himselfe. Let vsus therefore beware of this diuelish arrogancie, and let vsus vnderstande that Saint Paule hath not sayde without cause,Phil. 2.13. That it is GOD that woorketh in vsus both the wyll and the deede. Saint Paule sayeth not after the manner of the Papistes, that when God giueth vsus the meane, wee may bee able to will that which is good, but hee sayeth, that hee will put the will in vsus. And then hee addeth, that GOD in likewise doeth woorke the matter, that is to say, hee accomplisheth the good woorkes in vsus: and the whole is perfourmed (sayeth hee) after his owne will. Therefore, whereas the Papistes saye that GOD hath respect whether wee bee able to vse his grace well or no: and that according as euerie man behaueth and gouerneth himselfe, GOD dealeth with him thereafter: Saint Paule sayeth that it proceedeth altogether of GODS good pleasure. And yet it is not therefore to bee sayde that wee bee blockes of wood. But let vsus marke well what Saint Paul concludeth, that is, that wee must walke in feare and warinesse,Phil. 2.1…. woorking our saluation. What? Is it in vsus to doe it? No: but hee sheweth that wee bee instrumentes of GOD, and that when hee giueth vsus the wyll and power to perfourme, it is bycause that euerie one of vsus shoulde offer himselfe to doe his indeuour, howbeit vnderunder the leading of the holy Spirit, acknowledging that all of it proceedeth from aboue: and Saint Paule sayeth that wee must doe it with feare and carefulnesse, to the intent wee bee not vnprofitable; and yet that in the meane while, there bee not any drop of presumption in vsus, to suppose that wee hauehave any abilitie or power of our selues, but that GOD bee honoured as hee deserueth. Nowe wee see, what is the naturall sense of this Text, where Moses promiseth vntounto the Iewes that GOD will circumcise their hearts. Thereby hee sheweth that it is not ynough for men to hauehave the Lawe preached, and to hauehave their eares beaten therewith, and to vnderstande what their duetie is: for all that will be but as a dead thing, vntill the time that God doe chaunge their heartes, and reforme them, and woorke within them; and that the affections of men and their thoughtes bee guided by the holy Ghost.
And by the way hee sheweth heere the vse of Circumcision, which is another poynt worthie to bee marked. For the fantasticall fellowes of our dayes, which woulde take away the Baptisme of little children, neuer vnderstoode the vse of Circumcision. It seemed vntounto them that it was but a temporall matter, yea and a tryfling thing, and that it was not spirituall for the auncient fathers: in so much that the cursed heretike which was punished in this Towne, mocked all the Sacramentes of the Lawe of Moses. Abraham [sayd hee] had but a shadowe of the heauenly lyfe; and albeit; that hee was named the father of the faithfull…, and it appeareth, that hee did altogether stay himselfe vppon the celestiall heritage: yet was hee not touched therewith, neither dyd the fathers knowe GOD, but worshipped an Angell which was there in a visible shape in steade of GOD. These bee the horrible Blasphemies, which insue when men doe so separate the Lawe from the Gospell. In deede wee hauehave at this day a grace which surpasseth that grace which GOD shewed to our fathers: but yet must wee not so bereaue, Abraham of the spirituall kingdome of our Lorde Iesus Christ, as to make Circumcision to bee but an earthly Sacrament. Therefore let vsus beare well in minde, that when GOD ordayned Circumcision, besides that it was a seale of the righteousnesse of fayth,… (as Saint Paule sayeth in the fourth Chapter to the Romanes:) it did also shewe vntounto men that they ought to bee mortifyed, and renewed by regeneration to the obedience of GOD. Whereby wee may gather, that Circumcision signifyed the same thing vntounto the Iewes, which Baptisme importeth vntounto vsus at this day. What hauehave wee in Baptisme? That wee bee blessed in our Lorde Iesus Christ; and that whereas wee hauehave nothing but accursednesse by the heritage of Adam, wee be sanctifyed to bee adopted into the celestiall heritage, so as God by iustifying vsus, doeth accept them which were not earst woorthie to bee numbred amongest his creatures. Againe, wee hauehave also a similitude and a portraiture of death, that wee myght bee chaunged to serue our GOD. The same was likewise in Circumcision: and Moses doeth shewe in this place, that it was not a vayne figure. It was not a marke that GOD had set vppon his people, but onelyonly to say, You are a chosen people, and in the meane whyle they shoulde hauehave thereby no promise, not warrant of their saluation, nor of any thing that was spirituall. But contrariwyse in saying that GOD will Circumcise their heartes; hee sheweth that this Sacrament, this visible signe of Circumcision, declared vntounto them that they ought to bee chaunged, and that they ought to be a holy people vntounto their GOD. And therefore let vsus learne that Baptisme at this day succeedeth circumcision, like as Saint Paule sayeth in the Epistle to the Colossians.Col. 2.12. After hee hath shewed that Circumcision remayneth not at this day as touching the outwarde vse: hee sayeth that wee bee Circumcised, not by the hand of man, but in that wee bee buried in the Baptisme of our Lorde Iesus, whereby the olde man is mortifyed, that from hencefoorth the spirit of God may gouerne vsus. Thus yee see what we hauehave to obserue in this place, as touching the first poynt. Therefore let vsus marke, that although the fathers which lyued vnderunder the Lawe were as little children vnderunder their Tutors and Ouerseers:Gal. 3.23. & 4.2. yet were they the children of GOD as wee are; and had the verie same promise of saluation, and the Sacramentes which GOD deliuered them, tended to the selfe same ende, and so consequently were spirituall. Thus much concerning one point.
Nowe furthermore it is heere shewed vntounto vsus, that Circumcision did not onelyonly signifie vntounto the Iewes, that they shoulde bee a holy people vntounto GOD, and that they shoulde change the malice of their hearts: but it shewed also that God would do them the fauour to regenerate them by his holy Spirit. As at this day in Baptisme, when the water is powred vppon the head of a little childe, it is not onelyonly to signifie, that beyng come to mans age hee must serue GOD, and yet notwithstanding is not able to doe it vnlesse it bee giuen him from aboue: but the infant is baptised by the hande of another, and the hand of the Minister is, as it were the hand of Iesus Christ, to whom onelyonly it doeth appertaine to Baptise, as Saint Iohn sayth: Wee in deede doe Baptise with water, but his office is to Baptise with the Spirit and with fyre. Therefore let vsus marke it well that when the Minister layeth the water on the childes head, therein hee representeth the person of our Lorde Iesus Christ, witnessing thereby, that our Lorde Iesus will bee so gracious to as many as beleeue and are chosen of GOD his father; as to drawe them to him and to gouerne them, so as they shall become newe Creatures. And euen so is it with Circumcision. Abraham in deede was circumcised; but that was after an extraordinarie manner. But yet ordinarily it behooued men to bee circumcised by the handes of them that were appointed thereunto: and those did represent the person of God. It was therefore a testimonie that men of themselues could not be circumcised, but that it was necessarie that God shoulde put his hande thereto, and that he should change them. Seeing it is so, let vsus marke, that in all the Sacramentes wee bring nothing of our owne, but that wee doe rather come to receiue that which is offered vntounto vsus in the name of GOD. The Sacraments then be not meritorious matters, that men might alledge any seruice that they had doone; but rather come to seeke that which they want. Whereby wee see the foolishnesse that is in the Iewes: for they boast themselues of Circumcision, as if it had beene a great vertue, and woulde needes bring it in reckoning, as if God had beene beholden vntounto them, bycause they were circumcised. To bee short, whensoeuer deseruing and grace came in question, the Iewes pretended that they were not saued by the free goodnesse and merciemercy of God. And wherefore? To what end serued ye circumcision? It serued for a testimonie, for an earnest, for a visible signe, to declare yt it is God that doth all in vsus. But these miserable beastes vnderstand not that. See here I pray you the vnthankfulnes of men; which hath taken place not with that nation onelyonly, but among the christians also, where ye goodnes of God hath bin vttered much more at large. Behold, our Lord Iesus Christ calleth vsus vntounto him,Col. 2.10. he telleth vsus that we must seeke all our welfare in him: & yet the Papistes hauehave not ceassed to distinguishe, and to seeke out a woorke, which is wrought on mans part as they terme it. They hauehave yeelded that the principall part of the Sacramentes is a diuine worke; but yet neuerthelesse they sticke not to say, that men doe bring thereunto somewhat of their owne. And no maruaile. For we see to what point they are come; namely that they hauehave chaunged the Supper of our Lord Iesus Christ, into a charme, and a diuelish sorcerie. Thus saide Iesus Christ; Take,Matt. 26.26 Eate: he commandeth vsus to receiue it: & the Papistes make God to beleeue, yt they do offer it vntounto him. And further they stablish thereupon a worke of merite, euen the most excellent yt euer they could dreame of. But yet for al that we see how ye diuell hath bewitched them, so as they hauehave changed ye whole order of nature. For in sted of receiuing yt thing with humilitie which God offered them; they hauehave presumed to offer vntounto him the things which they hauehave forged in their owne braine: & doe make themselues beleeue, that all those things are acceptable vntounto him, yea and that he is very much beholding to them for so dooing. So much the more therefore doth it stand vsus in hand to mark that which is spoken here, namely, The Lorde thy God will circumcise thy heart. So then, seeing God hath shewed vsus what Baptisme doeth signifie, let vsus vnderstande howe it is our duetie to reforme vsus, and to renounce our owne nature to serue GOD. But doe wee once knowe that? Then let vsus proceede to the promise that is giuen vsus, which is, that bycause wee can doe nothing, GOD sayth that he will put to his hand, that wee may bee chaunged, and become new creatures, through his holy spirite. This is in effect that which wee hauehave to obserue in this place.
Nowe Moses addeth, That thou mayst lyue, not that God dealeth with vsus according to our deseruings: but bicause wee be slouthfull, therefore he addeth this promise, namely, that wee shall be blessed of God: and whatsoeuer he hath sayd to make vsus to walk in his obedience, it is to shewe vsus, that wee must walke in such sort, as wee prouoke not the vengeaunce of GOD against vsus, if wee will bee blessed of him. It is true that hee may alwayes punish vsus by good right: and that although hee guide vsus, and that wee hauehave a good will to serue him, yet is there such imperfection in vsus, as wee bee euermore faultie before him: but yet hee forbeareth vsus. And therefore when these thinges be put together, namely, that GOD maketh vsus to walke according to his Lawe, and that hee doeth it to the ende that wee may lyue; it is all one as if it were sayde, that men bereaue and spoyle themselues of the grace of GOD, bycause they are wicked, and liue not as becommeth them. And therefore God is fayne to redresse it, and to drawe them vntounto him, and to reforme them, and by that meane to make them to inioy all his blessings.
Nowe hee addeth thereunto, That hee will reioyce ouer them for good, as hee reioyced ouer their fathers. This is a manner of speeche that importeth much. In deede GOD is not subiect to our passions, to reioyce after the manner of men, there is no such matter in him: but hee speaketh thus, for that hee coulde not sufficiently expresse the louelove which hee beareth to vsus, but by such similitudes. The thing then which the holy Ghost meant, is that GOD holdeth vsus so deare, and beareth vsus such feruent louelove, that a father reioyceth not more when hee is able to aduaunce his childe, or when he can doe him good, than GOD reioyceth in vsus, when hee hath occasion to doe vsus good, as who woulde say, that his afflicting and scourging of vsus doeth grieue and vexe him, and that hee doeth it contrarie to his inclination. For hee requireth nothing but to finde vsus alwayes disposed to receyue the riches which hee hath in his hande, which also hee is readie to bestowe vppon vsus. And therefore doeth GOD borrowe the same similitude of men. For (as wee hauehave sayde) hee is not like vntounto vsus, neyther must wee hauehave so fond imaginations, as to thinke that hee is mooued with passions eyther one way or other; but to the intent to manifest vntounto vsus, howe much hee loueth vsus, hee crieth alas, when he is to afflict those to whome he meaneth to doe good.Isa. 42.1. Alas [sayeth hee] must I auenge my selfe as of myne enemyes, and reioyce mee in vexing them? Hee calleth them his enemyes, and yet hee speaketh still of the Iewes, whom hee had chosen: but hee presupposeth that they made warre against him, and that therefore hee was driuen to be reuenged of them: howbeit hee declareth that it was to his griefe. Let vsus therefore learne to taste of this louelove whereof the holy scripture speaketh vntounto vsus; that we may be so rauished therewith, as to desire nothing more thā to submit our selues to our God, which is in deede the thing that he shooteth at. Wherefore is it that God forceth himselfe to shewe vntounto vsus so vehement an affection? It is to mollifie the hardnes of our hearts, that we may be enflamed with an other maner of zeale than wee hauehave. Will we then enioy our God? Let vsus giuegive him occasion to doe vsus good, let vsus (I say) suffer him to be merciful and liberal towards vsus; when wee hinder not God to doe vsus good, hee protesteth that he is glad of it. And cōtrarywise, when we lay a barre in his way; so as he cannot vse his gratious goodnesse towards vsus, in powring out his benefites vppon vsus as hee for his parte is ready to doe: hee sayth, that we grieue his holie spirit.… 10. For after that manner speaketh the Prophet I say. They hauehave grieued the spirite of God (sayth hee.) Not that God is subiect to vexation of minde, as I hauehave sayd already; but it is to shewe that men are so much the more faultie, and to cause them to abhorre their naughtinesse the more, when they bee thus rebellious against him, and cannot suffer him to doe them good. Moses dooth adde moreouer, Because thou shalt hauehave hearkened to the voyce of the Lord thy God. Here hee commeth againe to the order of speaking: for it is enough that hee hath tolde vsus in one worde, that because wee bee not able, God promiseth to doe it. Yet neuerthelesse hee continueth his office: and as hee was the lawegiuer ordeyned of God, so doeth hee require the people to walke vprightly. That is the cause why hee vseth still this speech, saying: Because thou shalt hearken to the voyce of the Lorde thy God, yea and that thy hearing shall bee to keepe that which is contained in the Lawe. Heereby he meaneth to shewe vsus, howe wee shoulde obey God, that is to say, by what meane. And as touching the ende, wee hauehave seene heeretofore what it is: namely that hee requireth obedience at our handes, to the ende hee may hauehave occasion to deale with vsus gently, and after a fatherly manner, and that hee desireth nothing but to powre out his great treasures vppon vsus. It is then to our profite and saluation that wee shoulde obey him. That is the ende, and the meane is, by hearing his voyce. We must therefore beware that wee rebell not against him, nor bee deafe eared when hee speaketh vntounto vsus, except wee meane to grieue him, as hee sayeth in the Psalme.… Bee not rebellious as your fathers were, which prouoked Gods spirite eueryevery day. There God complaineth that hee was prouoked to wrath, when that the people grieued him, and that hee was fayne to enter into a disliking of them. So then, let vsus holde this rule that is deliuered vntounto vsus, whereby to enioy our GOD, that hee may cause vsus to prosper. The meane whereof is, that whilest hee speaketh vntounto vsus, wee hauehave our eares attentiue to receiue his voyce. And Moses doeth therewithal expresse what is the manner of hearing God well. For there are a great many which bring Asses eares with them: they can wel ynough say that the thinges which are spoken are true, like the Asse which can well ynough nodde with his eares. So it costeth them nothing to say, It is all good, I like well of it: but yet they bee not a whit touched at their heartes, nay rather, wee see they despise all that is tolde them; and they suppose that God is beholding vntounto them, when they hauehave not openly spoken against him, nor blasphemed his doctrine. But Moses requireth an other manner of hearing farre differing from this: namely The performing of the thinges which are conteined in the lawe. It is sayd in an other place,Luke. 11.28. that Iesus Christ auoweth them to bee blessed which heare the worde of GOD and keepe it. And there our Lord Iesus Christ speaketh the more grosly, to the intent we might be the better enformed: for we forget things, and we think that if we confesse the Law to be good, righteous, and holy, wee bee then discharged: But our Lorde saith, that wee must first heare and then keepe. And Moses ioyneth both together, as in deede, to heare and to keepe, are thinges which ought neuer to goe a sunder. Yea, but yet therewithall hee giueth men a perfect rule, so they yeelde to bee taught of him; and they shall not neede, (as wee hauehave seene here before) to turne either to the right hand or to the left.Deut. 5.32. Therefore let vsus marke that the doctrine of the lawe dooth teach vsus what is good, and that thereby GOD meaneth to informe vsus playnely of his will, that wee may bee pliable to bee taught, and submit our selues obediently vntounto him. They then which inuent one thing or other of their owne braine, and would doe as they list: doe shewe that they rather serue their owne affections, than GOD. Therefore to order our lyfe well, wee hauehave none other rule but that which is giuen vsus from aboue, nor any other than the very same which is contayned in the Lawe of God. In deede men doe euermore confesse that nothing ought to be done which is not agreeable vntounto Gods will: but yet for al that, they forge and deuise still some new inuention or other. And that is because they thinke that God hath not in his Lawe declared vntounto vsus, all that hee requireth of vsus, and that hee woulde hauehave vsus to stay altogether vppon that. And therefore Moses sendeth vsus backe to that which is set downe heere: as if hee shoulde say, Men must not take vppon them to adde any thing in this behalfe vnderunder colour that the same is well pleasing to GOD: for I tell you that whatsoeuer God requireth and alloweth, hee dooth declare it in his Lawe: content your selues therefore with this doctrine, and bee not wiser than needeth, seeing that your GOD hath taught you perfectly. For the better confirmation hereof hee sayth, Because thou shalt be conuerted to the Lorde thy God, with all thy heart, and with al thy soule. He sheweth here, that before wee can heare GOD, or keepe his lawe, and bee obedient vntounto him: wee must bee conuerted vntounto him. In deede hee speaketh to such as were already swarued: But yet the nature of men is so in generall, that euen from our mothers wombe wee bee all of vsus backslyders, and enemies to GOD, and there is nothing in vsus but vtter frowardnesse and rebellion. God therefore must bee faine to chaunge vsus from the roote. For he shall neuer get good fruite out of vsus, vnlesse the roote be first chaunged. Now this worde Conuersion, or, Turning importeth, that, whereas man hath his backe turned vponupon God, he must turne againe toward him with his face: and that is all one as if the scripture should speake of a change; as it is in lykewise sayde that wee must bee renewed.Rom. 12.2. Wee must therefore consider, that if wee hauehave the witte to suffer our GOD to teach vsus, it is a token that wee are going toward him, and that wee bee willing to shewe the feare, obedience, and subiection which wee owe vntounto his Lawe: But yet wee must come to this poynt, of conuerting or turning back. And wherefore? For vntill men doe knowe themselues, how can they so order their lyfe, as it may bee acceptable to God? Wee must vnderstand that wee bee altogether vntoward, and wee must beginne at this poynt, that whereas we hauehave bin lyke strayed beastes, we must come and submit our selues to our God. And for that cause the Prophet Ieremie saith, that the thornes which bee in vsus must bee plucked vp,Ier. 4.4. and then the good seede shal hauehave place: as if a place were full of thornes and bryers, and euill weedes, the same coulde not bee sowen, neither coulde any plough goe there to put in the good seede: and therefore it must first bee stubbed and rid cleane. And that is the cause also why the Aposte setteth downe the same similitude, according to that which Moses meant to shewe in this place, insomuch that hauing treated of the feare of God, and of obeedience to his lawe, hee dooth purposely speake of Conuersion, saying it is needefull that men shoulde bee chaunged. And hee sayth, with all the heart and with all the soule, shewing that the repentance which God requireth of vsus, is that wee shoulde serue him vnfainedly, according as all the Scripture declareth. For men bee giuen to hypocrisie: It is enough with them to hauehave a certaine faire shewe and outward appearance, and it seemeth to them that God is payed. But he regardeth not that which is faire to the eye: hee would possesse our hartes and affections, that is the principall poynt. Meane we then to direct our lyfe in such sorte as it may be allowed of GOD? It is not sufficient to occupie our handes, our feete, and our eyes, and to order our outwarde lyfe vnblamably, so as men may finde no fault therewith: but also our thoughtes and our affections must bee altogether changed, as Saint Paule also declareth,Rom. 12.2. that the same is our reasonable seruice. Renue yourselues (saith he.) He speaketh neither of hands, nor of feet, but of al your vnderstanding & of al your soule: you must of necessitie be changed, if you desire that God shold accept the offering which you make vntounto him of your lyfe. Herein we see how much the Papistes be deceiued, when they speake of repentance. For among them repentance [or as they terme it, Penaunce) is but the dooing of trifling toyes, as to goe woolwarde, to trotte on pilgrimage, to doe other gewgawes, to cause some Masse to bee sayde, or to bestowe some Almes. That is the thing which the Papistes doe comprehend vnderunder this woorde Penance. But the holy scripture saith that men must conuert, that is to say, bee chaunged. There is no worde of gadding hither and thither, neither is there any talking of the making of any outward countenance; but that there must bee this renewing. And it declareth yet farther, yt the same renewing must be of our hart, and not onelyonly of our hart, but also of all our whole heart; as if it were sayd, that God accepteth no fayning, but rather vtterly abhorreth it. True it is that we cannot hauehave a heart so perfect as is requisite, it shall want much thereof: neuerthelesse, wee must mislyke of all fayning, and not be double minded: And wee must enforce our selues to fight against all our wicked affections, and not cease vntill our God doe raigne ouer vsus as wee serue him, not vppon compulsion and in outwarde shewe, but of a free good will, and as setting all our delight in his Lawe,Psal. 119.2… according to that way which Dauid sheweth vsus by his owne example.
Nowe forasmuch as wee bee so farre off from this perfection, and so guiltie before our God, as hee may iustly cast vsus off altogether: let vsus come and with all humilitie fall downe before him, beseeching him that it may please him to hauehave pitie vponupon vsus, and to receiue vsus to merciemercy in the name of our Lord Iesus Christ, blotting out our faultes and offences, and not to respect what wee hauehave deserued: But rather to vse his infinite merciemercy, that wee by that meane may bee reconciled vntounto him, and nothing may hinder him to make vsus to feele his grace and to guide vsus by his holy spirite in such sorte as wee may bee all wholy his, and hee possesse vsus, and euermore vpholde vsus, as we hauehave neede, vntill he hath throughly reformed vsus, and vtterly ridde vsus not onelyonly from the imperfection of our fleshe, but also from this mortall body it selfe, to bring vsus into the glory of his kingdome. That it may please him to bestowe this fauour not onelyonly vppon vsus, but in lykewise vppon all the people and nations of the earth, &c.