Sermons on Deuteronomy, Sermons · Sermon 185
On Saturday the vj. of Iune, 1556. The CLXXXV. Sermon which is the eight vponupon the two & thirtith Chapter.
28 For it is a Nation voyde of discretion, and there is no vnderstanding in them.
29 But if they were wise, they would vnderstande this, and take heed to their ende.
30 Howe shoulde one of them chase a thousande, and two of them put tenne thousande to flight, were it not that God had solde them, and that the Lord had shut them vp?
31 For their gods are not as our God, and thereof euen our enemyes themselues are Iudges.
WE saw yesterday how God hauing a respect to the Infidels & their blasphemies, had spared the people of Israel. And thereupon it was shewed, that God doth oftentimes pitie vsus, & not punish vsus so rigorously as we deserue, to ye end that his name should not be made a scoffing stocke, & a iesting stock among the wicked, who seeke occasion of skorning when they see God chastice his Church: & thereupon they fall to rayling at the doctrine and Religion it selfe. But now it is added here, That this people were destitute of discretion, & voyde of vnderstanding. Truly men thinke themselues wise ynough when they bee craftie and suttle in prouiding well for their businesse, and in practising this and that. And then fall they flat to despise God, as wee see that all these worldlings doe, who are forepossessed of this fantasie of selfwisedome, by reason whereof the whole worde of God, and the suffering of themselues to be gouerned by it, is to them but simplicitie and foolishnes. But yet for al that, the holy Ghost affirmeth, & that iustly, that all such as liue not in the feare of GOD, are witlesse. For our true wisedome is to yeelde our selues to him which can leade vsus to saluation: and without that, wee bee blinde wretches and inclosed with darkenesse. And therefore wee can not but goe astray all our life long, and after tripping to stumble right downe, yea euen into a deadly fall. Wee must vnderstand then, that vntill we bee come to the submitting of our selues wholly vntounto GOD, and to knowe that all our happinesse lyeth in him: wee bee voyde of discretion. But this cannot bee, but that therewithall men must also needes knowe themselues. And in deede, if a man hauehave gone about heauen and earth, and gotten the vnderstanding of al things in them, and in the meane time thinketh not vppon his GOD, nor yet vppon himselfe: I pray you to what purpose is all his vnderstanding? If hee were the skilfullest Astrologer in the world, and had all Philosophie inclosed in his braine, and were perfect in all other sciences, and yet in the meane while knewe not himselfe, nor had any regarde of GOD; but were so brutish that he wist not what Religion meaneth: were such a man to bee more esteemed, than a simple idiot which liueth in the feare of GOD, and knoweth to what ende hee is created? Then is it not without cause, that Moses condemneth all those of brutishnesse, which hauehave forgotten God, are gone backe from his worde, are intangled in superstitions, and to bee short, hauehave left the way of saluation, and the light which God offered them to guide them all their life long. As for those which hauehave so estraunged themselues, Moses not without cause doeth terme witlesse and forlorne in their Discretion. And by that terme he meaneth, that the despisers of God being giuen to their vanities and wicked lustes, hauehave in deed some discretion, and doe delight and glorie in their own reason, yea and are ful of pride▪ in so much that if a man speake to them to reclayme them into the right way, they despise all doctrine, bearing themselues in hand that they bee able ynough to discerne betweene good and euill. That doeth Moses meane. But what? It is a discretion of ouerthrowe and destruction. And therefore let vsus suffer our selues to bee ruled by God, & let vsus apply al our indeuour to the receiuing of ye thinges which he teacheth, if wee will hauehave an vnderstanding that shall doe vsus good.
And for the confirming of the same matter, hee addeth heere, O that they woulde hauehave beene aduised, O that they had vnderstood this, and that they had considered their last end. We see why God hath pronounced that there is no reason in men, and that they be vtterly dull and destitute of vnderstanding, when their lyfe is loose and vnorderly. And why? Wee hauehave seene whereto GOD called the people of Israel. Nowe his adopting of vsus, is to the ende that our lyfe shoulde bee blessed and happie, and that after he hath preserued vsus in this worlde, the inheritance of the heauenly kingdome should bee bestowed vppon vsus. Yee see then that the true happinesse of men is to hauehave the fauour and louelove of God. And wee be sure of his fatherly goodnesse towardes vsus, if when hee calleth vsus by his woorde, wee come vntounto him, and accept that grace by faith. The vnseparable bond then betweene God and man, is that they receiue the record of his goodnesse which hee giueth vntounto them. And that serueth as well for this present lyfe, as for their euerlasting life. On the contrarie part wee hauehave heard the threates which are giuen forth heere: that is to say, that GOD hauing long time borne with the Churlishnesse of that people, woulde bee reuenged of it. Now he addeth, Must it not needs be yt this people are destitute of wit and reason, when they consider not this thing, ne hauehave an eye to their owne ende? Not without cause doth Moses here point out what ye people ought to hauehave considered: for wee hauehave bin told afore,Deut. 29.26 yt God hath so reserued to himself the matters which concerne his own incomprehensible determination, as yet notwithstanding, he hath made the doctrine of the lawe familiar vntounto vsus: and he will hauehave it to be obserued for ye exercising of vsus therein all our whole life. Seeing then yt God hath spoken, and his will is set before our eyes: let vsus mark that his so doing is not in vaine: accordingly also as hee auoweth by his Prophet Esay saying,Esa. 45.19. We cannot alleage yt it is a darke thing & such as passeth our vnderstāding. We must not say any more, Who wil go ouer the sea?Deut. 12.30 Who shall climbe vp aboue the cloudes? Or who shall go downe into the deepe? Seeing yt the word is in our mouthes & in our hearts,Rom. ….6 it ought verily to suffice vsus. Neuerthelesse it is true yt although God hauehave spoken, yet must he be faine to inlighten our wits with his holy spirit, or else we shall abide still without vnderstanding. But if wee consider the doctrine in it selfe, it is most manifest vntounto vsus, and God reueileth himselfe therein familiarly ynough. The thing then which we hauehave to remember vppon this text, is that Moses vpbraideth the Israelites, that they had beene called to God after such a fashion, as they coulde not hauehave erred vnlesse they had would: and moreouer that their end had beene shewed vntounto them.
And by the word End, he meaneth al the happines that is promised to al gods children which addict themselues to him and rest vponupon his promises, walking continually vnderunder his obedience: and contrariwise the confusiō and ouerthrow of all skornefull, and disobedient persons, which despise such grace, withdrawing themselues from him and corrupting his woord. To that intent and purpose then doth Moses expresly speake of the end of them. And now must we make our benefite of this lesson. First of al therefore let vsus mark that (as I hauehave said afore) we may be ye wittiest folke in the world, and yet we shalbe counted as brute beastes and without reason at Gods hand, if we hauehave not a regard of him. The chiefe point then of our wisedom, is to hauehave our eyes open to behold the light of life, to hauehave profited wel in the schoole of our God, so as we can worship him; and to be no longer as stray cattell, not knowing him that made vsus and fashioned vsus, nor yet knowing our selues neither. And therefore let vsus learne to receiue Gods word with all simplicitie, & not doubt but that there he commeth so familiarly vntounto vsus, as we cannot say yt we need make long iourneyes, or that the things are too profound and darke for vsus. For our Lord doth (as ye would say) chawe our morsels aforehand to vsus, because of the rudenesse which he seeth in vsus. And so he handleth vsus lyke little babes, to the intent we may the easilier swallow down the foode which he giueth vsus. Thus ye may see (I say) howe that when we hauehave Gods woord preached vntounto vsus, wee must not doe as the Papistes doe, which say, Oh sir, this is to high for me, this geere is not for plaine folkes, this is to be reserued for the clergie. But let vsus assure our selues that God speaketh both to great and small, and dalyeth not with vsus when hee calleth vsus to him by his word, but will hauehave vsus to vnderstand it. Then is it not long of any but ourselues, if when his word is preached vntounto vsus, we be not dewly instructed in the things that are requisite for our saluation. True it is that we must not steppe to it with presumption, trusting in our own wisedome: but we must desire God to inlighten vsus, and that as his voyce soundeth in our eares, so also he speake to our heartes by his holy spirite. Let vsus humble our selues, accordingly as we know how it is said that God vttereth his wil to such as are little and lowely.Psal. 19.9. If we go to it after that maner, let vsus not doubt but our Lord will make the things auaileable which are set downe to vsus in his name, and giuegive vsus accesse vntounto him both familiar and easie ynough. Therefore let vsus marke well this word End, whereof Moses speaketh heere, and let vsus consider whereunto God calleth vsus. True it is that he maketh vsus promises euen of this present life, so as wee ought to assure our selues that God will not fayle vsus in this world, insomuch that although he will hauehave vsus exercised with many miseries, and vexed with diuers temptations: yet notwithstanding he sayth he will hold vsus vp with his mightie hand, so as we shall neuer bee destitute of his helpe at our neede. But yet the cheefe point is to consider the heritage which is reserued for vsus in heauen, so as we tend thitherward, and set all our affections thereuppon, without intangling ourselues so in these base things, that wee cannot hauehave our heartes alwayes vpwarde: and that for as much as our happinesse and treasure is aboue;Matt. 6.20. wee bee not held downe in this worlde; wherein all things are brittle and transitorie. After that maner ought wee to consider the worde End, whereof Moses speaketh here. For whosoeuer they bee that seeke their happynesse heere beneath; surely they differ nothing at all from Oxen and Asses, but rather their state is yet much woorse. For the beastes go on still, and are not troubled with the great number of lustes wherewith men are troubled. There is no ambition to be seene in them, there is no Couetousnesse, there is none of all the other lustes. If they be a thirst, they drink; if they be a hungred, they eate. But men desire not onelyonly to eate and drinke, but also to glut themselues and to follow all maner of excesse. Ye see then howe a man is more wretched than a beast, in that he is so caried away by his vnruly affections. Sith the case standeth so, let vsus tend to the end which god setteth downe vntounto vsus; and let vsus vnderstand that God doth so make vsus to taste of his goodnesse in this earthly pilgrimage, yt he wil hauehave vsus to be filled therwith aboue, & but onelyonly to passe through this world, or to dwell in it as soiourners, and in the meane while not ceasse to be ioyned and vnited to our Lord Iesus Christ, knowing that he is our head, and the fountaine of all good things, and that all our ioy, contentation, rest, and glory doe lye and consist in him: and on the contrary part, that if God punish vsus not at the first for our offences, we must not therfore fall asleepe in thē, nor take occasion thereby to flatter our selues. And why? If we liue so from day to day without looking any further: must it not needes be yt we be starke blocks? True it is that the faithfull are not vexed with ouergreat carefulnes.Psal. 37.5. & 145.18. For why? They cast themselues as it were into Gods lap, as they be incouraged to do in the psalm. Then shal we not be vexed wt vnquietnes, as they be which hauehave no trust in god. For when we cal vponupon god, he is neere at hand, and we must not make long discourses in that behalfe as the worldlings doe, who stand scanning of that which is to come a hundred yeres after their death. Yet notwithstā ding we must not be so wedded to ye things which we see before our eyes, that we shold not alwaies looke further off. But lyke as the promises of the heauenly lyfe ought to lift vsus vp aboue the world: so ought Gods threatenings to quicken vsus vp to walke in his feare, by rebuking vsus for our sinnes when wee hauehave done amisse, and by calling vsus dayly to account: accordingly as it is sayde,Heb 11.7. that by faith Noe beheld the floud when other men made great cheere and feasting. So then, let vsus learne to hauehave an eye to our end: that is to say, when we hauehave offended God, let vsus not fall asleepe vponupon it, neither let vsus foster our vices from morrow to morrow till we be growne hardhearted through vnreformable stubbornnesse: but although God beare with vsus and vse patience in winking at vsus for a time: yet let not vsus forbeare to bethinke vsus of his threatenings, and to waken our selues that we may repent and aske forgiuenesse and turne vntounto him with true amendment. Ye see then that the true wisedome is that men should not be tyed to the present thinges, but to lift vp their heartes and mindes to the things that are inuisible: accordingly as it is said that faith is a mirrour of the things that are not seene,… 11.1. and the ground of the thinges which are absent or farre from vsus. Although then that our happinesse appeare not at the first, and it seeme that for all our seruing of God yet we be miserable, by reason whereof the vnbeleeuers floute vsus, and set their feete as it were vponupon our throats, so as we be persecuted by them: yet notwithstanding let vsus not ceasse to conclude, that hauing once put our trust in God, we shal not be disappointed. For why? The end of it wilbe good: and therfore let vsus tary patiently til God deliuer vsus from the afflictions and miseries wherin we be at this day. Let vsus therfore set our mindes vponupon the end which God hath promised vsus. And therwithall let vsus also hauehave an eye to his threatenings, and let them hold vsus in awe. And although the wicked prouoke God, and are not rebuked for it at the first, bycause God seeth that they be not worthy to be chastised by his hand: yet notwithstanding let not vsus bee astonished therat, but let vsus vnderstand that Gods threatening of the transgressors of his Law after that fashion is not in vaine. And therefore let vsus frame our owne inditement, that we may preuent the condemnation which otherwise taryeth for vsus. That (I say) is the thing which wee hauehave to remember vponupon the word End, wherof Moses hath spoken heere.
And therwithall we see the goodnesse of God heere expressed after a wonderful maner, in that he entereth into a complaning and sorrowing, as if he were a man that could suffer: O that this people (saith he) had bin weladuised. True it is that our Lord is not subiect to our passions; but he vseth such form of speech, to shew that the louelove which he beareth vsus, surmounteth the louelove of all earthly fathers. And therefore it serueth in effect to doe vsus to vnderstand, that when we goe wilfully into destruction, and reiect the grace which was offered vsus to our saluation: then doe we grieue the spirite of God,… as is said in the Prophet Esay: and it is al one as if we strake God with a dagger, as he complayneth also by his Prophet Zachary. That is one thing in effect, which we hauehave to remember vponupon this place. And were all this well grauen in our heartes; I pray you woulde it not make vsus to abhorre all our sinnes? When a man is tempted by Sathan to offend his God, if hee would bethinke himselfe of this point▪ and say; How now? Thou grieuest thy God, thou giuest him cause to enter into complaint and sorrowe, like a father that conceiueth griefe and anguish of mind when hee sees his children vnruly and vnreformable: It is a wounding of him at the heart, and so likewise God telleth vsus yt we grieue his spirite: If a man (I say) would bethinke himselfe throughly of these things: although he had a heart of stone, yet would they breake it and soften it. And this is the cause why that throughout all the holy Scripture hee complaineth of this; that we greatly grieue him, whē we are so wicked & vnruly. Therefore let vsus aduise ourselues wel: & for as much as hee is desirous to be our father, let vsus bee to him as children. For it must needes be that Sathan hath more than bewitched vsus, & that hee rageth most terribly in vsus, if we be not moued at such kind of dealing. And it behoueth vsus so much the more to marke well this text, bycause our Lord condemneth men for that they are too senselesse and brutish, and telleth them that they be too too blockish, in that they hauehave not eye to their ende: but specially for that hee proceedeth so farre, as to cloth himselfe with our humane passions, and lamenteth to see vsus perish wilfully, and that we cannot abyde that hee should deale like a father with vsus. That is one thing more which we hauehave to marke vponupon this text.
Now if any man alleage, that God seeing men so destitute, could wel giuegive them vnderstanding, as we hauehave seene heeretofore where it is sayde, God hath not yet giuen thee a minde and heart to vnderstand.Deut. 29.4. We must mark that God hath his secret purpose, which he reserueth to himselfe, (For he sheweth fauour to whom he listeth:Exo. 33.19 & Ro. 9.15 and he hath pitie on whome he hath pitie) and it is not for vsus to enter thereinto, but rather to doe him the honour to confesse that he is the fountaine of al goodnes, of al power, of al wisedome, and of all Iustice and vprightnesse. Yet notwithstanding we must make hast when hee calleth & incorageth vsus by his word. For if we come not, ne hearken to the things that are set forth to vsus in his name, to receiue them obediētly by faith: we shalbe condemned as persons that hauehave grieued his holy spirite by rebelling against him, and shewed our selues to be vnreformable children, that hauehave disdayned our father and made our selues straungers to him and to his house. That is the thing which is set forth vntounto vsus in this text. Therefore whereas God vpbraideth vsus with our grieuing of him, let vsus beware that wee enter not into these needeles curiosities: but rather let it suffice vsus to behold him in his word, where he sheweth himself, and where he sheweth himselfe in such wise, as we shall finde that all they which frame themselues thereafter, shall hauehave a happy end: that is to wit, that for as much as they bee adopted of God afore, they cannot perish: and on the coutrary parte, that they which turne their backe to God when he sheweth them his face, and which kick and spurne against him, shall for their sturdinesse reape nothing but confusion. That is the thing in effect, which we hauehave to gather vponupon this place.
Now Moses addeth consequētly, Were it possible for one man to chase a thousand, or that two should put ten thousand to flight, vnlesse the Lord had inclosed thē, and that their mightie one did hold thē captiue? Here he sheweth by effect, yt God had sufficiently warned his people, if they had but one spark of reason in them. And thereupō it is to be concluded, yt there was no more excuse of ignoraunce for yt people, but yt they were conuicted ouermuch, to hauehave hardened their hearts euen of wilfull malice, & so to hauehave withstoode God, & to hauehave letted him yt he should not bring thē backe into the right way. That was ye meaning of Moses. Now let vsus mark, yt when God vouchsafed to shew his fauour towardes the people of Israel: then was his promise performed, yt is to wit, yt as soone as the people did but (as ye would say) remoue thē selues, by & by their enemyes were ouercome. We knowe what ouerthrowes they gaue, and by what meanes ye same came to passe. For we heare how it is said by ye Prophet Esay,Esa. 9.4. yt whensoeuer God listeth to succour his people, & to vtter his power in their defence: it shall fall out wt them as it did in the voyage against Madian:Iudges. 7. for at yt time Gedeon gate not the victorie by mans policie, neither by vailancie, or strength of hand: but it was the sword of God & of Gedeon that did the deede. And yet it was so done, as it might seeme to be a play of young children. But our Lord saith yt he will maintaine his people after yt fashion. Againe in other texts he declareth that his sauing of his people shall be neither by sword nor by speare,Osee. 1.7. but by his owne only hand. Ye see then how God hath shewed himselfe inuincible, as oft as he hath listed to defend his people. Cō trariwise a verie shadowe was ynough to dismay those wretched people and to put them out of heart, so as they were ouerthrowen & brought in bondage of cruel tyrans. After what manner? A man cannot tell how. If a man looke vponupon the ouercomming of them, it is a wonderfull and vncredible thing to the sight of the worlde, that there should hauehave beene so great a change. Now for this cause doeth Moses adde, Were it possible that one man should put a thousand to flight, and that two shoulde chase ten thousand, except your God had solde you, and that he helde yee shutte vp as prisoners? For so long as he gaue you courage, and shewed you that he intended to maintayne you: your enemyes gayned nothing at your handes, but were vanquished by the onelyonly looke of you, bycause your God fought for you. But as now yee see how your God taketh part against you, and howe it is hee that fighteth against you. And therefore impute not your rough handling vntounto men, but consider howe it is the hand of God that pursueth you and is against you. Had the Israelites vnderstoode this, they had beene touched out of hand with their faultes, they had humbled themselues, & they had returned vntounto God, acknowledging him for their Iudge. But they continued still in their spytefulnesse. Nowe then wee see the sturdinesse and also the more than beastly blindnesse which was in them. And this vpbrayding of them is to bee marked well. For wee knowe it is the hyghest poynt of condemnation, when GOD wynneth nothing at our handes by chastising vsus, but his scourges become vnprofitable, as if a man shoulde smire with a hammer vponupon a stithy or Anuile. Therefore when GOD looseth his labour after that fashion in correcting vsus; it is a token that our diseases are vtterly vncurable. And that is the cause why that in the first Chapter of Esay,Esa. 1.5. hee playeth the sorowfull father, saying: Alas, what a thing is this? From the crowne of the head to the sole of the foote, there is not any sounde part in this people. I see they bee the same they were afore, they bee no whyt amended; and must I needes hauehave bestowed my labour in vayne? Wee see whereunto this tendeth: to wit, GOD sheweth that men are become starke diuels when they consider not that his correcting of them is to bring them to amendment. Nowe then if wee chafe vponupon the bitte when God sendeth vsus such warnings: surely wee bee vtterly vnreformable. Therefore let vsus bethinke our selues better, and as soone as God lifteth vp his finger and maketh vsus to perceyue his displeasure; let our sinnes come before our eyes, and let vsus thinke vppon them with vtter mislyking of them, and returne againe vntounto him. The thing then whereof wee bee warned in this text, is that wee shoulde better regard GODS scourges, and not kicke against the pricke: for wee shall gaine nothing thereby. Wee hauehave heard what is sayde in the Lawe, as I hauehave alleaged heeretofore, and as we hauehave read it in the eyght and twentith Chapter:Deut. 28. & Psal. 18.28. that is to wit, that if wee march stoutly against GOD, hee also will strike crossely and ouerthwartly vponupon vsus. So then, let vsus marke well the warnings which we heare. When there commeth a dearth of vittelles, let vsus not thinke that God sittes asleepe in heauen. It is hee that tryeth vsus, to the intent wee should thinke vponupon our sinnes, and stand the more vponupon our garde, knowing that they bee the Roddes wherewith he chastiseth vsus. And hee doeth it not without cause; but of purpose to humble vsus, and to further our saluation continually, vntill hee hauehave brought vsus to it throughly. Therefore let vsus learne to bee brought backe continually to the knoweledge of our vices and sinnes, when God calleth and exhorteth vsus thereto. And for the bringing thereof to passe, let vsus take good heede to ye afflictions which we suffer, assuring ourselues that they ought to serue for our instruction.
And after this, Moses addeth further, that their mightie one is not as ours: that is to say, The Idols which the heathen worship, are not lyke to our God. And that it is so, they themselues are the Iudges. This place hath commonly beene expounded, as though Moses had complayned that the enemies of the Israelites had sō surprysed them, and so vexed them as no man might succour them: but it is cleane contrarie. For Moses declareth that if God were not against his people, they should not bee so scourged by their enemies: as if he should say, yee must not loke at your owne strength nor yet at your enemies, but consider that for as much as ye hauehave fought against your GOD, and prouoked his vengeance against you by your offences: all these troubles which you do now indure, are of his stirring vp against you, and your enemies hauehave not any whit of strength, but of his gift. Thinke not therefore that they should hauehave such power, vnlesse hee had solde you, and that hee himselfe held yee in captiuitie, and had deliuered you into the hands of your enemies. And for proofe therof, is he like their ydols? Strength standeth not in men, but it commeth from heauen. Now then do not the heathen deserue to be depriued of all ayd, when they worship their ydols and dead things? But you now doe worship the liuing God, hee hath shewed that he will keepe you in his tuition, and that then you shall be safe against all the world. Seeing then that your God is not lyke the ydols of the heathen; howe could you bee ouercome by them, if God did not afflict you, giuegive you ouer, and forsake you? And that it is so (sayeth he,) euen our enemies are Iudges. That is to say, the heathen perceiue and finde by experience the power of our God, so as they must needs spite of their teeth confesse, that our God hath all power in himselfe, and that their owne ydols are nothing. True it is that they abyde still in their ignorance and beastlinesse, but yet howsoeuer they bee disposed they hauehave the experience thereof: and yet you consider not that. Heere Moses rebuketh the stubbornnesse of the people yet more, in that they tooke not warning by the great number of chastisements and visitations. Wee see then in effect, that when wee amend not at GODS chastisements, we must in the ende pay the arrearages: for there is so much the lesse excuse in vsus. If God did lay the brydle in our neckes and warned vsus not of our misdoings, but rather dazeled our eyes by blindfolding vsus in such fort as wee might not see one whitte: yet shoulde not all that discharge vsus, but yet shoulde not our sinne bee so heynous, so as it myght seeme to men that there were some little excuse for vsus: but he goeth about to bring vsus home to himselfe, hee sheweth vsus that wee hauehave liued amisse, hee draweth vsus to repentaunce, and wee proceede on still, as though wee had determined to resist his hande.… Nowe it is sayde, Humble your selues vnderunder his myghtie hande. When GOD shaketh his hande ouer vsus, it is good reason that wee shoulde stoope and relent vntounto him, offering to him the sacrifice which hee requireth, that is to say,… ….19. the sacrifice of a sorowefull heart. If wee doe not so, but stand out still with harde and stiffe neckes; so as although GOD proceede in calling vsus to him, yet wee continewe still the same wee were afore; and notwithstanding his rehearsing of one selfesame lesson to vsus, yet wee stande still at one staye: at length wee must needes come to account for it. That is the thing which Moses meant in this text.
What remayneth then to doe? Beholde, to all such as walke in the feare of GOD, and rest vppon the trust of his goodnesse, and flee to him for refuge; he promiseth prosperitie in all things, so as they shall not want any thing so long as they be so vnderunder his protection. But on the other side, what can the ydolles of all the heathen in the worlde doe, or of all such as hauehave peruerted the true Religion? Shall they bee fauoured of God? No not a whit as in respect of themselues, sauing that hee will punishe vsus by their handes. Therefore when wee see men so aduaunced aboue vsus, and to hauehave the better hande of vsus, so as they may tread vsus vnderunder foote and deuour vsus: let vsus assure our selues that God persecuteth vsus, and that it is he with whom we hauehave to deale. Because wee hauehave warred against him with our vices: he also nowe after long tarying for our amēdment, is faine to shew vsus and to make vsus feele to our cost, that for as much as he is our Iudge, he cannot abyde that his grace should be so despised and scorned. To bee short, whensoeuer wee bee afflicted, let vsus enter into the thing which Moses telleth vsus heere, and consider thus with our selues: Notwithstanding that our God hauehave promised vsus that wee shall finde good succour continually at his hand, yet doe wee now see the cleane contrarie. And of whom is that long? Are not wee our selues to blame for it? Yes: For it is certaine that GOD foadeth not his seruauntes with vayne hope; nay hee alwayes goeth beyond their hope when they imbrace his promises as they ought. Wee must conclude then, that by our sinnes wee hauehave forsaken and put from vsus the succours which hee had promised vsus,Exod. 32.25 and by meanes whereof (as Moses sayeth in another place) wee bee stripped quite and cleane out of that good couerture wherein our welfare consisted. For in Exodus Moses speaking of the ydolatry which the people had committed in making the Calfe of golde, sayeth that they had stripped themselues naked: as if he should say, that the onelyonly shadowe of God is ynough for our safetie, and that wee neede not to bee afraide so long as GOD broodeth vsus vnderunder his wings. But as soone as we fall to sin, we vncouer ourselues, laying ourselues open for a pray to Sathan, and to all mischeefe. So then, we must conclude, that when our Lord doeth so set himselfe against vsus, it is bycause of our sinnes. For why? His power is not abated, as saith the prophet Esay.Esa. 59.… Wherefore consume we so away in our miseries? Is it that God hath deafe eares & heareth not them yt call vppon him? Or yt his arme is broken so as he cannot help them as he did at ye first? No no: but bicause our sinnes hauehave cast a barre between him & vsus, & we be not worthy to come at him to feele his helpe as afore.
Besides this, Moses by way of comparison toucheth the children of Israel yet neerer the quicke in that hee sayeth, That their enemyes were Iudges thereof. And thereby he meaneth that euen beastes myght perceyue it (as it is said in the prouerb,) and that blindfolke myght iudge of it by groping. Nowe who were the enemyes of the children of Israel at that time, but the Infidels which had not any sparke of lyght, euen such as were sotted in their superstitions? And howe coulde they then iudge of Gods power? Euen by the apparantnes therof, which was so great that it needed not any great reason to conceiue it. So then, in effect Moses sayeth heere that God had so manifested his power in sauing his people, as that not onelyonly they which were inlightened by the holy ghost, but also euen the brutishest in the world might perceiue it. And in deed, what myracles wrought God in deliuering his people out of the lande of Egypt, and in leading them through the wildernesse? Neede we any great sharpenesse of wit to conceiue so wonderfull power, which may rauish our wittes to be astonished at it? No: but for as much as God hath shewed himselfe so openly: both great and small and euen the grossest in the world must needes perceiue, that it is God. So then, whensoeuer the word is matched with experience, & God giueth vsus as it were spectacles to help vsus, so as if our eyes be weake or dimmed, his word may bee a guide to shew vsus how to discerne his power towards vsus: surely there will be no excuse for vsus. For euen the Heathen must needes be Iudges or witnesses thereof, so as wee cannot aleage, Yea it is true that God hath done it, and we ought in deede to discerne it, but alas, wee perceiued it not, for he dealt after such a darke fashion, as wee could not attaine thereto. Now, God telleth vsus that if we were not so malicious as to shut our eyes, to stop our eares, & to dull all our senses when he sheweth vsus ye tokens of his goodnes and mercy: we should feele them with our handes, though wee had no eyes to see them withall. And on the contrarie part, when he teacheth vsus, if we were not wilfully blind, that is to say, are contented to bee ignoraunt of the things which ought to bee best knowen vntounto vsus, it could not be but that vnlesse we continued, & that through our owne vnthankfulnesse, wrapped vp in ignoraunce, it could not bee I say, but that verie blind folkes themselues should be sufficient witnesses against vsus, neither neede we to seeke any further startingholes in this behalfe, for it shall be in vaine. After that our Lord hath drawen vsus to him as well by his goodnesse as by his chastisements, and we come not to him, nor persist to liue in his feare: then shall we come to the point to hauehave it cast in our teeth, and euen the ignorantest in the world, the Infidels which neuer tasted of Gods truth, must rise vp to beare witnesse against vsus, and to condemne vsus, and to cut off occasion of all excuses. Lo at what point we shall be then. But this is saide vntounto vsus to the intent we should not tarie to bee condemned after that fashion. Then seeing that our Lord maketh his woord knowen in these dayes, euen to such as are bewitched by Sathan: & seeing that vntounto vsus he giueth his word, not onelyonly as a lamp, but also as a bright shining sunne to giuegive vsus light, and wee bee put in minde eueryevery minute of an houre to thinke vponupon him, to benefite our selues by his works, and to take such warning by them as may confirme our trust in his goodnesse, and bring vsus to his obedience: let vsus on our side apply our mindes wholly that way, and eueryevery of vsus put his indeuour thereto, and giuegive another maner of iudgement vppon such as hauehave despised God, and scorned his goodnes. Let vsus (I say) become their Iudges, according to that which is said,1. Cor. 6.2. that being the members of Iesus Christ, wee shall iudge the whole world. The way then for vsus to put this text in vre, is not to tarie till our Lord hauehave condemned vsus by the testimonie of the vnbeleeuers, but to be so well disposed to walke vnderunder his obedience, as our whole indeuour may be to frame our selues to that which he sheweth vsus, and eueryevery of vsus to make his profite in such wise thereof, as our Lord Iesus may acknowledge & auow vsus to be members of his body, and we may boast our selues to bee his, when it commeth to the last day.
Now let vsus fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him to vouchsafe to hauehave pitie vppon vsus his sillie creatures, and that although we hauehave deserued to bee cast off by him, yet notwithstanding he wil not deale with vsus according to our desertes, but rather shew foorth the treasures of his goodnesse, and for our Lorde Iesus Christes sake receiue vsus into fauour, not only to pardon our faults past, but also to bring vsus home againe to himselfe, and to reforme vsus in such wise vntounto his will, as all our whole lyfe may bee conformed to his righteousnesse. That it may please him to graunt this grace not onelyonly to vsus but also to all people and Nations of the earth, &c.