Sermons on Deuteronomy, Sermons · Sermon 179
On Friday the viij. of May, 1556. The CLXXIX. Sermon which is the second vponupon the two & thirtith Chapter.
5 They hauehave corrupted themselues before him by their sinne: euen they that are not his children, but a froward and wicked generation.
6 Doest thou reward the Lorde so, O thou foolish and vnwise generation? Is not he thy father, and thine owner, is it not hee that hath made thee and fashioned thee?
7 Remember the time past, consider the yeares of so many generations. Aske thy father, and hee will shewe thee: inquire of thine elders, and they will tell thee.
YEsterday wee sawe why Moses speaketh here expresly of Gods truth. For men had neede to be assured of Gods promises, that they may holde themselues to them and rest vponupon them: and also to know that his worde is the rule of all perfection, that they may receiue it with all reuerence. And it is saide expresly, that there is no vnrighteousnesse in him, to the ende that men should learne, not to measure him by their owne scantling as they be wont to doe. For in asmuch as we comprehend not Gods iustice, wee drawe it downe to ours, by meanes whereof wee abace his maiesty too much. Therfore if we will yeelde God his due honor, we must separate him frō all his creatures: wee must not imagine aught of him after our owne fancie, nor compare him to mortall men: for in so doing wee shall diminish his glory too much. But now Moses addeth, that the children of Israel had corrupted themselues towards him. Nowe if we ioyne these two sayings together, to wit, That God is true, iust, and vpright, so as his workes are perfect, and also that the people of Israel were marde out of hande: thereby wee shall the better see howe detestable that people was for their vnthankfulnesse. For Gods trueth and righteousnesse shine forth the brighter, in that they could not holde themselues to him. Beholde, God chose the children of Abraham. But let vsus see what he was. To bee short, had the children of Israel sticked to him, and continued in the vnion which hee hadde appointed and called them vntounto, it had beene to their highest welfare, yea and their whole happinesse and glorie. But they turned from God and fell away from him; and therfore must it not needs be that they were mad, and caryed away with a diuelish rage, accordingly as he saith in Ieremy,Ier. 2.13. They hauehave forsakē me, euen me who am the fountaine of liuing water? Nowe then wee see better the meaning of Moses, for hee shewed heretofore the goodnesse, iustice, and righteousnesse of God, to the ende that the people shoulde hauehave the lesse excuse, and their sin be knowen to be the more heynous, in that they coulde not abide that God shoulde holde them still for his inheritance. But (as I hauehave said alreadie) if we be separated from God, we bee as it were in the bottome of the dungeon of all mischiefe; whereas if we be knit vntounto him, wee can want nothing. Seeing then that the case standeth so with men when they cut themselues off, yea & banish themselues out of Gods kingdome after he hath gathered them to him, and shewed himself willing to take them to be of his housholde: worthily bee they to be condemned for folk voide of wit and reason, and their vnthankfulnes is too too detestable.
And that is the cause why Moses speaketh so roughly, saying: They hauehave marred themselues towards him: yea but they were such as be no more his children. It is certaine that God had chosen Abrahams linage, with condition to bee father to them all. And therefore hee saieth by his Prophet Ezechiel,Ezec. 16.20. that the children which came of them, were begotten vntounto him. True it is that all men in generall are called Gods children: but yet that title belongeth alonely by priuiledge to those that be of his church. Let vsus marke well then, that in respect of adoption, the children of Israel ought to hauehave been held and auowed for the children of God. But it is saide here, that they were not so: for they were growen out of kinde, accordingly also as God complaineth by his Prophet that their fathers dealt vnfaithfully with him, for they had begotten strange children, yt is to say, they had so corrupted themselues, yt there was no more soundnesse in them, neither belonged they at all to the house of Abraham, but had so wrapped themselues in the wickednesse of their forefathers, that God sawe not any thing in them belonging vntounto him. Nowe then we see, to what purpose Moses saide that they had marred themselues, meaning those that are not Gods children, whom he blameth for their depriuing and disappointing of themselues through their own malice, of the inestimable benefite and honour which God had bestowed vppon them. For what a thing is it that wee may bee so bolde as to call vppon God, as our Father, and resort vntounto him familiarly, and to be receiued as his children? And euen so was it with the lynage of Abraham: but they continued not in the possession thereof. Who was to bee blamed for that? It was because they yeelded not to God the honor due to their father, as he himselfe complaineth by his Prophet Malachie,Mal. 1.6. saying: If I be your father, where is the honour which yee owe vntounto me? But all their seeking was to hold themselues aloofe from God. Ye see then how they renounced that manner of kinred, which God had set among them; and therefore it is not without cause that Moses vpbraideth them, that they were become straungers. True it is that they vaunt themselues to be Gods children: but by what right? Only by stablishing ye fleshly kinred.Esa. 53.7. And we see also how the Prophet Ezechiel saith vntounto them, What? Are you of the linage of Israel?Ezech. 36.3. Hence yee harlots birds. Was not your father a Chananite, and your mother a Iebusite? Nowe it is certaine that as touching the fleshe, they came not of ye people of Chanaan, nor yet of the Iebusites: but the Prophet doeth them to vnderstande, that they had no more to doe with the holy linage, but had cut themselues off from it as rotten members.
Nowe let vsus nowadayes bee well aduised, and seeing that God hauing called vsus to him, hath giuen vsus the marke of his free bestowed adoption, that is to say baptisme, wherby he doth vsus to wit that wee bee reckened for members of Iesus Christ, and be as it were graffed into his bodie: let vsus bee well aduised I say, that wee boast not thereof in vaine. For if wee despise God in liuing vndiscreetely, and falsifie the faith that we hauehave plighted vntounto him: let vsus not thinke that he is so bounde vntounto vsus, but that hee may forsake vsus, and that for al our boasting of our selues to be his children, he will tell vsus plainely (as wee heare in this place,) that wee belong not vntounto him at all, but that wee bee vtter straungers vntounto him. For (as saieth Sainct Paul) all that come of Abrahams linage are not accounted his seede,Rom. 9.7.… that is to say, they bee not spirituall children. To be short, will we hauehave God to auowe vsus for his children? Let vsus beware that wee walke in his feare and louelove. At a worde, let vsus take him for our father, and shewe it by our deedes: and then shall wee be acknowledged to bee his children. But if hee see vsus growe out of kinde, hee must needes tell vsus that seeing wee hauehave not kept our faith and troath towardes him, hee will hauehave no company with vsus. For what a bondage were it, if God shoulde take vsus for his children, and in the meane while be scorned & misused among vsus, so as his grace shoulde bee troden vnderunder foote, and his holy name defiled? Should God then mingle himselfe with our filth and vncleanesse, when wee be so full of vnbeliefe? No: For then should hee renounce his owne nature, which is vnpossible.
Now it is sayd here, They marred themselues towardes him. The worde that Moses vseth, betokeneth to destroy, corrupt, or marre. And some expounde it, that the children of Israel did not any harme vntounto God in their turning away vntounto wickednesse: as in very deede hee shoulde receiue no harme at all, though wee were all become straungers vntounto him. Can wee aduantage him any whit? What benefit shall hee receiue at our handes? When men turne away from God, hee is neither hindered nor furthered thereby; for hee continueth euermore at one stay, without increacing or diminishing. This then was a reproofe which Moses gaue to the whole people, as if he should say, Go to, you hauehave followed your owne lustes, you hauehave made no reckoning of your God, and what will be the ende of it? In deede hee will forsake you, but his so doing is not for any harme that hee shall hauehave receiued by it: What passeth hee for that? Shall not all turne to your owne confusion? This les…on deserueth to bee wel marked: For it is good to humble men, by making them to vnderstand that God may euer forbeare them well enough, and that his seeking of them is for their benefite and welfare, without regarde of himselfe. But wee may take this saying of Moses more playnely, that they had marred themselues towardes him, because their true soundnes had bin to hauehave liued in obedience towardes the Lawe. That is the meane wherby men may abide in their state, I meane them whom God hath called to him. And I speake not of the corrupted state as it is in Adam, and as wee bring it from our mothers wombe: but of our state when God hath repayred vsus after his owne image. That is the meane for vsus to persist, namely by holding our selues to the purenesse of his worde, without swaruing to the right hand or to the left. But if we leaue the doctrine of God, by and by we be corrupted and mard. Therefore when men turne away from the pure and playne worde of God; it is an infecting and corrupting of themselues, such as alwayes leadeth them to death.
And hee expresly addeth: in their spottes. This saying importeth a reproch lykewise; insomuch as it might bee sayd, that they had cast themselues wilfully into leawdnesse, of purpose to shame themselues. Now wee knowe how it is sayd in Exodus, that God was (as yee would say) the honor of his people.… 32.28 … 5. For when wee be vnderunder the protection of our God, there is as a royall Crowne vppon our head: and it is a greater honor, that if wee had all the dignities in the worlde. And for the same cause also dooth Moses say, that this people became shamelesse in giuing themselues to idolatrie and superstition, and discouered their owne filthynesse as a man that sheweth his owne shame. So then, it may well bee taken that the people ouerthrew themselues in their vncleannesse, because they did cast themselues into reproche and infamie, by forsaking their God, yea euen that God of theirs whome onelyonly they were bound to glorify. But by the way by this worde Spottes or vncleanes, Moses meant all the wicked lustes which caused the people to ouershoote themselues. As if he shoulde say, Beholde, your God had shewed you the fashiō and mean to make your selues cleane, that you might hauehave bin a holy people. For the Lawe serued to hauehave withdrawen you from all the defilementes of the world; so as by keeping of that rule, ye should hauehave continued vnderunder his obedience. And what hauehave yee done now? Yee hauehave vnhallowed the Law of God, yea euen lyke as a Swine should wallowe himselfe in the myre and dyrt. The thing then which you hauehave gayned by forsaking your God, is that your lustes hauehave so caryed you away, yt you hauehave gone and plunged your selues in doung, yea euen with the vtter renouncing of the honor which God had bestowed vppon you.
Hee addeth That they were a frowarde and cursed generation. And it serueth to expresse yet better, that although God had preuented them with his grace, & giuen them occasion to continew still with him: yet they coulde not hauehave that stedfastnesse. And what should a man say, seeing them so vnconstant, but that they were a frowarde generation? For if other men to whome God shewed not the lyke grace, were to be condemned iustly, if they shoulde hauehave dealt so wickedly: are not those dubble guiltie which being adopted by God, and being ayded and succoured so many wayes by him, had neuerthelesse so farre ouershot themselues, as to forsake him and disclaime him vtterly? And therefore let vsus marke that Moses beholding the ouergreat vnthankfulnesse of that people, did so aggrauate their offence in respect thereof, that hee vtterly disgradeth them in this place. Nowe must we apply this to ourselues. For according as God hath vttered the treasures of his goodnesse towardes vsus, so much the more be wee bound and beholden vntounto him. And if we falsify our faith, cursed are we: for our enormitie is the more accursed, and our iniquitie is the greeuouser both before the Angels, and before all mortal creatures. And therefore let vsus so walke in the feare of our Lorde, sith it hath pleased him to take vsus for his inheritance, that wee take not vppon vsus that title in vaine, least wee become lyke vntounto them which are falne away from him.
Heereuppon Moses maketh an other complaint more sharpe and bitter. Thou foolish people, (sayth he) wilt thou needes requite the Lorde so? Here Moses toucheth the vnthankfulnes of the people as it were with his finger, vnderunder the word Requite. For he falleth to vpbraiding them with the benefites which God had bestowed vppon the children of Abraham. But as God is no nigard, so dooth hee neuer cast vsus in the teeth with the benefites which we hauehave receiued at his hand, vnlesse hee be inforced thereto by our abusing of them, for that hee seeth them vnhallowedIames. 1.5. and defiled by our lewdnesse, accordingly also as Saint Iames speaketh thereof, saying that God giueth all thinges bountifully, and that he is of such liberalitie, that he neuer ceaseth to giuegive, yea euen without vpbraiding. Hee is not lyke mortall men which hauehave a certaine repining in their giuing, or which grudge when a man commeth to them the second time, saying, What? Ought not that which I hauehave done for you already to suffice you? God (saith hee) is none such. For the more that wee be bound vntounto him, the more is he willing to increace his gratious giftes dayly. Yea, but when hee seeth them misbestowed, & that we turne them cleane contrarie to his intent & purpose: then holdeth he his hand, thē restraineth he the good that he had done vntounto vsus, then blameth he vsus, and putteth vsus in minde of them to make vsus ashamed. And therefore let vsus looke well vppon this text [where it is said,] Thou foolish & witlesse people, doest thou requite thy God thus? Accordingly also as hee sayth by his Prophet Ieremie.Ier. 2.5. My people what hauehave I done to you, saith hee? If thou hast any thing to say against me, alledge it, and thou shalt finde that I hauehave not failed at any time, to giuegive thee cause to followe me and to cleaue vntounto me. For I hauehave powred all good thinges vppon thee, and yet notwithstanding thou hast bin so beastly as to forsake me. Let vsus mark I say that here Moses speaketh not of Gods common giftes, which hee bestoweth vppon all men indifferently: but of the speciall giftes, which the people of Israell had receiued aboue all other nations. If GOD list to vpbraid all mankinde in generall, he may wel doe it if he say no more but, Who is he that created and shaped you? Who is he that hath giuen you with and reason? Who is hee that maketh the Sunne to shine vppon you, and the earth to yeelde you fruite? God therefore hath largely wherewith to vpbraide all men for the good which he hath done them, to shewe that they be too too blame worthie, if they doe not honor and serue him. For euen the very knowledge and light which God giueth vntounto vsus, dooth vsus to vnderstand, that we liue at his cost, that wee be guided by his power, and that it is hee which dooth both clothe and feede vsus: to the intent that his so dooing should make vsus to put our trust in him, and to commit the whole state of our lyfe vntounto him, thereby to shewe that hee is our souereine, and that we be vnderunder his gouernment; and therefore that wee be to be condemned whē we rebel against him. So then, God might well vpbraid all men in cō mon: but here hee speaketh to those whome he had adopted. And yt is the cause why he treateth peculiarly of the benefites which he had done to them as to his Church and peculiar children.
But before wee come to that point, let vsus marke how Moses in this place dooth iustly call them foolish and witlesse people. True it is that all men may well bee condemned of folly lykewise, when they serue not God. For if wee hauehave any vnderstanding, ought wee not of right to imploy it to the knowing of him who hath created and formed vsus? Can men boast themselues to bee wise, if they knowe not who hath set them in the worlde, or who mainteineth and preserueth them? If on the other side they hauehave any reason, is it not a raging madness, when they knowe not the principall point of their whole lyfe? Now forasmuch as God came neere to the people of Israell, it must needes bee that they were bewitched, seeing they were not touched with so many and so euident recordes of Gods goodnesse: I say it was more than beastly blockishnesse. For as for the heathen and infidels, in deede they be vnexcusable in that they knew not God, who sheweth himselfe to them in the whole creation of the world. But as for the Iewes, who had the Lawe, and had seene so many miracles, and finally had bin conuersant with the Lorde, who came downe to them, (I speake after the manner of the holy scripture, for wee know that God shifteth not from place to place, but is infinite and filleth all places,) and applyed himselfe to their rudenesse, insomuch as he verifyed the thing which he so often protesteth, namely,Exod. 25.… I will dwell among you and abide with you: [they were much more… vnexcusable.] And therefore, when notwithstanding all this, they turned away from him and forgat him, yea and spited him as though they had conspired together to prouoke his vengeance by doing against him all the outrages that they coulde: must it not needes bee an horrible ignorance, yea and a very brutishnesse, vtterly voyd of all witte and reason? Wherefore let vsus marke, that our true wisedome is to honor God.Pro…. … And in that respect is it sayd, The foolish man dwelleth in his owne heart, and hath no lyfe in him. True it is that the heathen folke thought themselues fine witted and of abilitie, when they despised God and thought to beguile him by their suttleties, as wee see these courtiers & all the braue laddes of the worlde doe nowadayes, and as wee see these fineheaded fellowes doe, which skoffe at all religion. To their owne seeming they bee men of great wisedome, at leastwise when they hauehave digged so deepe, that (in their owne opinion) God cannot spy them out. Yet notwithstanding, we may wel call them fooles, and not without cause dooth the holy Ghost terme them so.Prou. 1.…. For why? Our very wisedome and the chiefe point thereof, is to feare GOD, saith the holy scripture. And in deede, euen nature ought to teach vsus that. For what is a man, when hee knowes not whether hee was shaped by haphazard, whether there bee a God that created him, or if he be as a blinde wretch, not knowing who is his God, that hee may worship him and make an oblation and sacrifice of his lyfe vntounto him? Must it not needes bee that a man is worse than all the brute beastes in the worlde, when hee is become so brutishe, or rather falne into such blockishnesse? Yes verily. Then let vsus beare in minde the wordes that Moses vseth here, and let vsus wey them as they be worthie, that wee may apply our indeuour to the seruing of our God, knowing that the hauing of that poynt is our true wisedome, and that all other thinges are but appendantes, and that by and by wee runne astray as soone as wee hauehave left the pure doctrine: Insomuch that although the whole worlde commend vsus, and clap their handes at vsus▪ and wee seeme to bee excellent in all respectes: yet in very deede wee be witlesse, and it were better for vsus a thowsand times to be frantike, yea and starke mad, than to hauehave wit and reason (to all lykelihood) after that sort, and to be without any knowledge of our God.
But now let vsus come to the contentes of the accusation and proces that Moses maketh here. Is not he thy father (saith he) which possesseth thee? Hath not hee made thee? Is it not he that hath shaped thee? Whereas he calleth God the father of the children of Abraham; I hauehave tolde you already that his calling of thē so, is but in respect of adoption, because they had bin chosen to be Gods flocke & his Church. True it is that forasmuch as we beare the image of God, wee bee his children euen by nature. But forasmuch as wee be confounded in Adam, and Gods image was defaced in vsus: we deserue not that title, wee be vtterly bereft thereof. Therefore we must be faine to begin againe at this point, namely at his calling of vsus back againe vntounto him, so that although we were cut off from his houshold, yet hee reacheth vsus his hand, and of his own merciemercy taketh vsus to be of his houshold againe. This did hee to the linage of Abraham. For of his own freegoodnes he made him this promise,… 67.7. I wil be thy God and the God of thy seede after thee. Thus ye see by what title the Iewes might clayme God for their father. It was not for that they were better worthy of it than other men, it was not for that they had atteined such nobilitie by their deserts, or for that they had purchased it by their owne policie, or for that they had gotten it by any other way or mean [of their own:] but for yt God had called them to it, as we hauehave seene heretofore. And so much the lesse excuse had they, whē they turned away from him, and lifted vp their hornes against him. For it is an inestimable benefite for vsus to hauehave God to our father. Because that therein we be made fellowes with the Angels, who are lykewise called the childrē of God, in respect that they be members of our Lord Iesus Christ. Seeing that God hath called vsus to the fellowship of the Angels, to be their brethren & companions; what a leawdnesse were it to make ourselues vnderlinges to the diuels, & to submit ourselues vntounto their bondes and tyranny? What a dealing were it that I being made a companiō to the Angels of heauen, should take the diuel for my Lord & king? What a choyce were that? Were I not worse than mad? So then, let vsus mark well, that when as Moses dooth here call God the father of the Israelites, it is to inhaunce their vnthankfulnesse the more, and to shewe their leawdnesse the playnlyer. [As if he should say,] Consider your former state. For God had aduaū ced you wonderfully high, and you hauehave wilfully cast your selues downe to the bottom of hell. After which maner he vpbraideth the king of Babilon, that he had bin as the morning starre:…12. and now behold (saith he) thou art in the bottom of hell.… 2.6. True it is also that God calleth kinges his children, & lykewise all Princes and Magistrats. But if we compare them with the childrē of the Church, and with the flocke of our Lorde Iesus Christ: surely Gods calling of vsus to the knowing of him, and his marking of vsus out to aly himselfe vntounto vsus, dooth farre surmount all the kingdomes and Empyres of the world. And therefore it is certaine that when men turne away from their aliance with God; it is all one as if they forsooke heauen to goe to the bottome of hell. For (as I hauehave sayd afore) they cannot away with the company of the Angels, but will needes goe to submit themselues in bondage to the diuels.
And according hereunto Moses addeth, that God had possessed that people, as he termeth them his heritage. Whereby he doth vsus to vnderstand (as he will declare afterward) that God meant to hauehave held that people as his owne houshold, suffering the rest of the world to wander away & to become straungers vntounto him, whereas his wil was to hauehave the people of Israell as people familiar and well acquainted with himselfe. According whereunto he addeth, It is he that hath created thee, it is he that hath shaped thee. And this creation is not the same that belongeth to all men and to all the childrē of Adam: but it is the same that is spoken of in the hundreth Psalme. It is he that made vsus,Psal. 100.3. and not we our selues. And it is a very common speech in the holy scripture, to say that God hath created and fashioned his Church. This is a people whom I my selfe hauehave created,Esa. 43.7. and they shall set forth my prayse saith he, in the three and fourtith of Esay. But it were needelesse to alledge many places, for all the scripture is full of them. And it is a notable point of doctrine, that God declareth vsus to bee newe creatures,Eph. 2.10. at such time as he chooseth vsus to himselfe. True it is that wee be greatly bound vntounto him, for vouchsafing to set vsus in this world. For although he had made vsus but brute beastes, yet were it a great thing that we might bee counted the worke of his handes. But it was not his will that wee shoulde bee Asses or Horses: it was his will that wee shoulde bee reasonable creatures. This is so high a preheminence, that wee cannot commende it sufficiently. Yet is that nothing, in comparison of his calling of vsus to the faith. Insomuch that when hee telleth vsus that hee will take vsus to bee of his Church, hee dooth after a sorte forget his former creating and sayth: that he giueth vsus a farre other thing than to hauehave bin mortal men, which is nothing in comparison to bee of his Church. And this serueth to humble vsus, to the intent we should not thinke our selues to bee come to the faith by our owne power, but acknowledge the same to be the gift of God, least we shold vsurpe the title of the creator, by imagining our selues to hauehave gotten faith by our owne abilitie, as the Papistes doe, who say that although they cannot doe any thing but through the grace of God, yet doe they prepare and dispose themselues thereto aforehand. Againe, they hauehave a kinde of concurrence, or running together, wherethrough they be as companions with GOD, so as they worke together with his grace, or else doe so aunswere thereunto, that Gods grace dooth nothing but by halues. Loe at what poynt the Papistes are▪ and by that reason they should be halfe their owne creators. For I hauehave declared already, (and the very truth is so), that it is a farre greater thing for vsus to be counted of the Church, than of the common kinde of men: for it is a farre nobler creation to bee the children of God, than to be the children of Adam. Yet notwithstanding, the Papistes doe chalenge the one halfe thereofto themselues, saying that they dispose themselues to it by their owne freewill, and that they deserue grace at Gods hand, and also that they worke together therewithall. By which reason, the one … of this crea…ion, which is the excellentest, shall belong to men. And what a treacherie wore that? Therefore when wee heare that it is God that made vsus, and not wee our selues;Psal. 100.3. let vsus not make account of our selues nor be puffed vp with the winde of presumption, which serueth to no purpose but to make vsus to swell. Let vsus vnderstand then that we hauehave nothing of our owne, but that all is Gods, in that it hath pleased him to call vsus to his word, it is not we. A man might thinke it straunge why it should be sayd, it is not wee that hauehave created our selues: for there is none of vsus al but he knoweth it and confesseth it. B… if we hauehave an eye to the fond and diuelish ouerweening wherewith men are besorted: we shall see that this kinde of speach is not superfluous, but that the holy ghost meant to exclude all such foolish imaginations, to the intent that men should not reserue aught to themselues, but yeeld fully vntounto God▪ that which is belonging vntounto him. And that is the cause also why S. Paul saith in the second Chapter to the Ephesians;Eph. ….10. We be his workemanship, for he hath created vsus to good workes, namely which he hath prepared for vsus before wee were borne. If men think themselues to be ye founders of their owne good woorkes, yea or euen of their good thoughtes; they deceiue themselues fore. God had prepared all those thinges aforehand in his treasures saith S. Paul, and now hee hath put them into vsus. And why? For we be his workmanship, it hath pleased him to fashion vsus to another vse. Thus yee see how men are beaten downe, and how God sheweth that hee himselfe alone is to hauehave the honor of the disposing and preparing of them. And so in this text wheras it is sayd, It is hee that hath created thee and fashioned thee: it is because it is a more excellent gift, that is to wit, that God prin…eth his marke vppon vsus, as who shoulde say that wee shoulde bee reckoned for his children, so as hee gathereth vsus vntounto him, and maketh vsus in effect new creatures; by reason whereof our sinne becommeth the more heynous, if wee deface the same againe, and fall to wallowing of our selues againe in the filth and vncleanesse of this worlde, as who woulde say it greeued vsus that God had not made vsus brute beastes at such time as he tooke vsus to be his children. And therefore we hauehave to marke▪ what the words import which Moses vseth here: For his meaning is to shewe, that this people was the leawdest and most detestable that coulde be imagined, because they had forgotten such gratious benefites as coulde not be sufficiently commended. And looke what is sayd of the Iewes, agreeth fi…ty to vsus lykewise, namely that we must not forget Gods graces. We in these dayes hauehave receiued no lesse than the fathers that were vnderunder the Lawe. For wee hauehave the very pledge it selfe, which the Iewes had not: that is to wit, our Lorde Iesus Christ. He is the onelyonly sonne of God, and is come down to vsus from the bosome of the father. Hee hath yeelded vsus recorde of our adoption: the gate of paradise is now opened vntounto vsus: wee may now not onelyonly call vppon God as our father, but also call vntounto him with full mouth, so as wee may cry Abba father, Rom. 8.15.for that is the worde which Saint Paul vseth expresly. Seeing then that God hath discouered himselfe more fully to vsus than to the fathers that liued vnderunder the Lawe: Surely our fault will be the more grieuous and lesse excusable, if we yeelde so poore a recompence as is spoken of here. Againe, hath he not purchased vsus to himself▪ If he possessed the people of olde time because he brought them out of the land of Egypt: let vsus see how much more he hath done now for vsus than for them. True it is that Gods redeeming of the Iewes was by the power of the death and passion of our Lorde Iesus Christ: but that thing was not yet declared vntounto them, they had but the figures and shadowes thereof. But as now we see that the bloud of our Lorde Iesus Christ hath bin shed for our redemption, and for the purchase of our saluation. And shall we now go trample vnderunder our feet the holy bloud, wherby the couenant of the spirituall kinred which God hath entered into with vsus, is ratifyed and confirmed? And as touching the Law, how doth the Apostle speake of it in the Epistle to the Hebrewes? As many (saith he) as violated the tabernacle that was made by Moses,Hebr. 2.2. were not spared, their fau…t was vnpardonable: and what shal become of vsus nowadayes? Is not our leawdnesse much more shamefull? Therefore let vsus beare now in minde that we be Gods precious possession, to the intent we giuegive not our selues ouer to Satan. Moreouer let vsus vnderstand, after what manner he hath created and fashioned vsus, and let vsus not refuse that grace: but sith he hath voutsafed to reforme vsus, let vsus not steine our selues with reproche, by going about to deface the image & workmanship which he hath put into vsus.
Howbeit forasmuch as men doe by al meanes possible pleade ignorance, to the intent they might not come to account before God, nor be conuicted or touched for their euill doings: Moses addeth; Aske of thy fathers, and they will teach thee what thou hast bin: Inquire of all thine Elders, and call to minde the time that is past. Here Moses meant to spurne forward the slothfulnesse of the Iewes, because they did wilfully bury the grace of God, and tooke pleasure in the not minding of them. Now although he spake this to the Iewes: yet notwithstanding, forasmuch as the same vice is common & ordinarie through the whole world, and that we be too much atteinted therewith: it stādeth vsus in hand to thinke, that the holy ghost directeth the lyke accusation to vsus nowadayes. For after what sorte doe we call Gods benefites to our mind? Do we bethink vsus of them euening & morning? Nay there is none of vsus all which shutteth not his eyes against them, as much as he can. To be short, nothing grieueth vsus worse, nothing troubleth vsus more, thā to be bound vntounto God. And yet is that the thing wherein all our happinesse consisteth. For it is not with him as with mortall men. If we be ouermuch bound to a creature, we wil be as it were ashamed of it. I am so much in such a mans debt say wee, yt I wot not how to requite it. But if we consider how liberal God hath bin to vsus, it is a meane to confirme vsus still the more in faith, & to make vsus the bolder to repayre stil vntounto him: for he is the fountain that neuer dryeth. Thinke we that God can euer bee diminished in his grace, or in any goodnes? Nay. And yet notwithstanding, our naughtinesse is such, yt when God hath bestowed neuer so great graces and benefites vponupon vsus, insomuch that we be as good as ouerwhelmed with thē; al our seeking is to put them out of remembrance: let vsus marke wel therefore, that Moses hath not without cause blamed the Iewes, and that we nowadayes hauehave need to bee blamed after the same manner, and to be pricked foreward lyke Oxen and Asses.
As concerning the Iewes, he sayd, Bethinke thee of the olde time, call to minde the dayes that are past. As if he should say, How now ye wretches? Must God giuegive you wit and memorie, and yet you not consider what he hath done heretofore? The wit of an Oxe or of an Asse extendeth no further than to the thinges yt are present: but men hauehave reason to consider of thinges past and of thinges to come. For wee hauehave a certaine foresight of thinges to come: we make comparison of things past, experiēce sheweth vsus how to dispose things in our selues. Now if we apply not all this to consider how God hath euer gouerned vsus, and how he hath shewed himselfe a father towardes vsus, shall we not be guiltie of peruerting the whole order of nature? So then, not without cause doth Moses say: Bethinke thee of the old time. And afterward he sayth: Thou hast witnesses enowe: Inquire of thy Fathers, inquire of al those that hauehave liued afore thee, & they wil tel thee newes; they wil shew thee, that at such time as thy God diuided the nations of the world, and made ye partitions betweene people & people, hee had a special regard of thee, & shewed playnly yt his adopting & choosing of thee was not in vaine. For the mark yt he amed at, was to dedicate thee to his seruice, & to reserue thee for his owne inheritance. Now thē, is it not a peruerting & confounding of ye order which he had set down to be inuiolable, when thou turnest so away from him? Yes: for hee had shouled thee out from al ye heathē, & chosen thee as it were for his own portion. That is the thing in effect which Moses meant to say vntounto ye Iewes.
And this text ought to teach vsus, first to bee mindefull of the benefites which he hath done to our fathers, although we hauehave not seene them in our owne time. For that is a thing whereon we must set our mindes. Hath God giuen vsus wit and reason but onelyonly to conceiue thinges present & which we see with our eyes? Nay, our vnderstā ding must proceede further, yea and all must be referred to the honor & glory of him which hath giuen vsus that vnderstanding. And it standeth vsus so much ye more in hand to marke well this doctrine because we see men fickleheaded & giuen to all vanitie & fond speculations. True it is that we would be loth to be as brute beastes, and we would faine be as men of vnderstanding: there is none of vsus all, but he laboureth for it. And yet for all yt, what is our vnderstanding, but an inquiring of the thinges that passe our capacitie? Men neuer cease to be inquisitiue of the thinges that are farre aboue their vnderstanding, yea euen of thinges needelesse & vnprofitable: insomuch as they will needes knowe what God did afore hee made the world, & such other thinges. Againe, as touching stories, if a man occupy himself in thē, it is but to range abroad here and there, without consideration of Gods doinges: insomuch that God is quite forgotten, & thinges are not referred to their right and due vse. Wee see then how men runne rouing, so as they can babble well enough of thinges past, that ye would take them to hauehave good knowledge of them. But it is but in thinges vnprofitable, & in the meane while God is let alone, & they hauehave no regard at all of thē selues. But contrariwise it is shewed here, that when we talke of matters of olde time, and enquire of thinges that hauehave bin done long agoe, we must keepe this order of proceeding, that we hauehave an eye vntounto God, how he hath gouerned ye world, and alwayes shewed himselfe righteous, faithfull, vpright, good, and pitifull. First therefore let vsus consider that. And afterwarde let vsus come vntounto our selues: and sith we see that hee hath separated vsus from the rest of the worlde, & taken vsus for his children without any worthines of ours, preferring vsus before those which were no thing inferiour to vsus: (for in deede we be no better than the rest of Adams children:) seeing (say I) such goodnesse of God towardes vsus, we ought to apply our indeuour to know the same wel: and by inquiring of former yeres: we ought to behold Gods working, to the end he may be glorifyed at our handes, for that we hauehave found by experience, that we be so many wayes bound vntounto him; and that the infinite goodnesse which he hath shewed towardes vsus, may prouoke and inflame vsus to yeelde ous selues wholy to the seruing of him. If wee so doe, wee shall not bee blamed for the vnthankfulnesse, for which the people of Israell are blamed here by Moses. For consequently all those whome God hath called vntounto him, shall be comprised vnderunder the same condemnation, vnlesse they can skil to benefite themselues the better by his gratious dealinges.
But nowe let vsus cast our selues downe before the maiestie of our good GOD with acknowledgement of our faultes, praying him to make vsus to feele them more and more, so as wee may not onelyonly condemne our selues with our mouthes, but also vtterly mislyke of them, and turne againe vntounto him with a true meaning minde, to obey him and to submit our selues to his good wil: & that therwithal he may so worke in vsus by his holy spirit, that sith he hath vouchsafed to begin to make vsus newe creatures, hee do also reforme vsus to the full, vntill wee be throughly clothed with his righteousnesse, and that all our imperfections and vanities be mortified: That it may please him to grant this grace, not onelyonly to vsus but also to all people, &c.