Sermons on Deuteronomy, Sermons · Sermon 10
On Wednesday the xxiiij. of Aprill. 1555. The tenth Sermon vponupon the first Chapter.
42 And the Lord, &c.
43 I tolde you of it: but you woulde not heare mee, but rebelled against the commaundement of the Lord, and were presumptuous, and went vp into the hill.
44 Then the Amorrhyte which dwelt in that hill, came out against you and chased you, as bees doe, and smote you in Seir euen vntounto Horma.
45 And when ye were come backe againe, ye wept before the Lorde: but the Lord heard not your voyce, ne inclined his eares vntounto you.
46 So you abode a long time at Cades barne, as the dayes doe shewe which you hauehave taryed there.
WE sawe yesterday howe it is not lawfull for vsus to put foorth our selues, except GOD call vsus and shewe vsus the way: and that although the thing which wee take in hande, bee neuer so allowable in respect of men, yet is it nothing woorth vnlesse God bee our guide, and that wee bee sure that wee aduenture vppon nothing but by his will. Therewithall wee sawe also that we hauehave too ticklish a nature, insomuch that when any thing is to be done [that lyketh our selues,] wee bee but too forewarde, and wee cannot tarie till GOD shewe vsus his will. And that on the contrarie part, wee see what vnlustinesse is in vsus when God commaundeth vsus any thing: for then wee bee so lasie as is pitie to see, it seemeth that our legges are broken: and to bee short, wee bee starke lame. Nay (which worse is) when wee weene to doe well, wee marre all by our rashnesse. And this is confirmed yet better by that which Moses addeth. For he rehearseth what GOD had inioyned him. Thou shalt say vntounto them, Goe not vp, we fight not, for I am not with you (sayeth the Lorde,) and therefore ye shall bee ouercome. In this sentence wee see how it belongeth to God to say, Goe: and likewise to bidde vsus tarrie, when he thinketh good. And if wee hauehave not that voyce to guide vsus: we may well seeke all manner of furniture, and wee may be well ynough armed to the sight of the world: but yet shall there bee nothing but confusion in our case. Then like as wee must simply obey the thing that GOD commaundeth, and hast foreward with all speede when wee see it is his pleasure that wee should goe: so on the contrarie part, when he will hauehave vsus to sit still, let his forbidding suffice vsus, assuring our selues that he will turne all thinges vpside downe, if wee thinke to further ye matter by thrusting our selues foreward. To be short, we must yeeld God no lesse honour & reuerence, in for bearing to do things when he forbiddeth them: than in dooing and executing the things that he liketh.
And he sheweth expressely, that it shall not boote vsus to do any thing vnlesse God command it, according as it hath bene declared heretofore how it belongeth to him to fight. True it is that he will hauehave the faithfull to inforce themselues, but yet in so dooing wee must attribute all vntounto him. Therefore if he be on our side we shall bee sure of the victorie: but if he shrinke from vsus, we shall hauehave the foyle though all the world helped vsus. Then is there but this one onelyonly respect that may giuegive vsus courage: which is, that God bee at hand with vsus to succour vsus, so as wee bee sure of his assistance, and rest wholly thereupon. Neuerthelesse it is not for men to beare themselues in hand that God will aide them, further than he hath assured vsus by his promise. But it is certeine that God makes no promise to any, but to such as walke in obedience. Whosoeuer then flingeth ouer the fieldes, that is to say, whosoeuer gaddeth here and there, & resteth not simply vponupon Gods word, doeth vtterly refuse the benefite that God had promised him, & bereaueth himselfe thereof wilfully. For the receiuing of Gods word to the end we may know what to do, and be ruled by his mouth: and to trust in him, so as we be grounded vponupon his grace, and resort to him for succour at our neede, are things inseparable. He therefore that will needes dally vponupon his owne head, and trust to his owne foolish imaginations without submitting himself to God: may well say, I hope God will helpe me: but his hope hath no resemblance to the hope of ye faithfull. So then, seeing we perceiue what our owne imaginations are: let vsus looke what things God giueth vsus leaue to do▪ and what is lawfull for vsus to do by his word. And therewithall, let vsus be foreward in doing yt which he biddeth vsus, waiting for his blessing wherby he will make all to prosper. For although we see the contrarie to our vnderstanding: yet shall we ouercome all impediments by his helpe.
But howsoeuer the case stande, let vsus beare this lesson in minde, that GOD, if wee desire to bee his, doeth binde vsus by his infinite goodnesse to be guided by him: and that as we would bee shielded by his mightie power, so likewise wee must quietly suffer him to rule vsus as his lambes and sheepe, and not followe eueryevery man his owne fansie. And if this ought to bee obserued in the thinges that concerne this present life: howe much more ought it to be so in going to the kingdome of heauen? I say that euen in all our worldly affayres, we ought to doe God so much honour, as not to take too much vponupon vsus, nor to raunge here and there, without hauing first asked counsell at his mouth, (as he saieth by his Prophet Esay,…. 30.2.) and vntill he hauehave ordered al our deuises by his holy spirite. When we hauehave any businesse to doe, although it bee not of any great importaunce: yet ought wee to call vponupon God with all lowelinesse, and not to do any thing till our conscience bee throughly settled and resolued that he alloweth our doings. Now if God looke to be obeyed in small things, & which are as good as nothing: what will he doe when the matter concerneth his seruice? and when ye case concerneth so excellent a thing as is the saluation of our soules? Therefore we see herein, howe sore the wretched world is blinded, seeing they giuegive themselues to their owne follies & to mens traditions, and thinke not at all vponupon the things that God hath ordained: No: that shall be the last thing yt they will doe. And therefore it standeth vsus so much the more on hand to studie well this lesson of Moses, That God will not bee with vsus, except we come neere vntounto him, and be diligent to hearken what he will say vntounto vsus, & followe it when we hauehave done, without adding any thing to it, or diminishing any thing from it. And thus ye see in effect, what we hauehave to gather vponupon this streine.
Now herewithall Moses threateneth them, That they shall bee ouercome of their enemies, and fall before them. Whereby we be done to vnderstand, that if God bee once gone away from vsus, wee must needes perish, yea and our enemies must needes hauehave the vpper hand of vsus, according as wee see in another place,Deut. 32.3…. that God leadeth vsus [into aduersitie,] and holdeth vsus as it were fettered in it. And when our foes hauehave such power ouer vsus, it is because wee bee Gods prisoners. True it is that men aduaunce themselues ynough in their presumption, but yet for all that, God daunteth their courage when it commeth to the pinche, and holdeth their hands fast tyed, so as they cannot stirre one finger. Let vsus marke well therefore, that wee must needes fall before our enemies, if wee bee not vphelde by Gods hand. For there lyeth all our strength. Nay moreouer, though no man followe vsus, yet must wee fall before our owne shadowes, and be ouercome without any man pursuing of vsus.Le. 26.17.3… For Gods wrath of it selfe without any other helpe or meane, is able ynough to confound vsus. Neuerthelesse the diuill ceasseth not to practise to destroy vsus, and we be assailed on all sides: therfore what woulde become of vsus, if God were not our wall and bulwarke? Then if we consider well the state of our life, there is none other way for vsus, but to walke in feare and to be watchfull, that we happen not to play the loose coltes. As I saide euen now, ye see that the diuell ceasseth not, and he hath innumerable wyles to oppresse vsus withall: we knowe what force he is of, and he is not without cause termed the Prince of the world. He commeth with so great crueltie,Ioh. 12.31. & 14.30. & 16.11. & Eph. 6.12. as passeth al the force of our fleshly enemies. On the other side, this worlde is full of Ambushes against vsus. To bee short, when wee hauehave bethought vsus neuer so well of the enemies whom wee see: there are an infinite multitude of enemies [whom wee see not,] which seeke nothing but to ouerthwart vsus when we should do good. Therefore let vsus sit stil in humilitie, to the end yt being shrowded vnderunder the shadow of God, wee may be vpheld and maintained by him. Let vsus looke well to it then, that wee followe not what eueryevery of vsus thinketh good in himselfe: but submit our selues to Gods good will, as I hauehave shewed afore.
Nowe it followeth, That Moses spake vntounto the people, & that the people would not followe his aduise, but were disobediens to the mouth of God. This maner of speach hath bin expounded already heretofore. But here wee see yet more clearely, the proofe of yt which hath bin said afore: yt is to wit, that God is despised not only when he speaketh from heauen, but also when folke make none account of his word yt is preached by men. It is said expresly That the people were disobedient to the mouth of God. And how? It is not said yt God appeared in visible shape, or yt there was any voyce heard from heauen: but it was Moses y• spake: it is a man y• saith that ye people resisted the mouth of God. Now then we see that God will hauehave his word receiued wt like humilitie when he sendeth men to declare his commandemēt, as if he him selfe were among them. The doctrine that is set forth in ye name of God, ought to be of as much authoritie [in the mouth of a man,] as if all the Angels of heauen came downe to vsus, or as if God shewed his Maiestie presently before our eyes: yea & it is the thing wherein he will trie the obedience of our faith. True it is that wee ought to vse good discretion when men speake. For if wee should receiue all that is put to vsus: there should be no difference betweene ye lyers and false prophets yt seduce our soules, & the true ministers of God. But if we hauehave sure warrant that the thing which is brought vsus, proceedeth of God: (as if it should be shewed vsus by the holy scripture, yt men should not inuent any thing of their own heads, but hold themselues to the pure simplicitie of ye Law & the Gospel:) it is certaine that whosoeuer maketh any resistance in yt case, doeth not make warre against a creature, but manifestly wtstand God, who will be heard when he speaketh so by men, and serueth his turne by them as by his instruments. Therefore let vsus beare well in minde this order of Moses saying, which is, yt he himself is the speaker, & yet notwithstanding, yt the people in disobeying him disobeyed God. For why? Moses had not forged any thing of his owne braine; but shewed vntounto them how it was God yt had sent him. And therfore it is no straunge case that God should finde himselfe grieued, & that his Maiestie should be offēded, & take ye outrage to be done as to himselfe, when the message that he had sent by Moses was not receiued. In likewise is it at this day.Matt. 10.14. & 40. And for the same cause doeth our Lorde Iesus Christ auow, that if men refuse to heare the Ministers of the Gospell, he will take that wrong to bee done to himselfe. Therefore let not men make a iest of it, when GOD causeth his worde to bee preached nowe adayes, and stirreth vp men to publishe it abroade: If any man thinke to escape by saying, they bee but men with whom wee hauehave to doe, and therewithall despise the doctrine: they shall knowe in the end, that it came from heauen, and that they set themselues against God and not against mortall creatures: for he will hauehave his Maiestie to bee knowen there. Then if men take him for their souereigne Lorde, let them stoope vntounto him, and doe him homage in his doctrine. For he hath Printed his marke in such wise there, that if any man incounter the things that are conteyned in it, it is all one as if hee would put his truth vnderunder foot, wherein he hath shewed himselfe openly as in his liuely image. Looke that wee beare that poynt well in minde. For if earthly Princes reuenge the despite that is done to their cotearmours, and thinke themselues to bee misused therein: I pray you is it not much more rightfull reason that God should doe so, when men make no reckening of his worde? [Yes verily.] For this case concerneth not some painted picture or blasing of armes: but it is the image of God which appeared to vsus in substance, yea euen with such power as we ought to be transfigured into it, as saith S. Paul. That is the thing which we hauehave to marke.2. Cor. …
And therefore let such as hauehave the office of preaching Gods worde looke well to themselues that they goe soberly to worke, & that they may alwayes be able to protest, that the things which they teache are put into their mouthes by God. When they bee once sure that it is so: let them labour to make al their hearers to feele Gods power which is after a sort inclosed in his worde, that it may be receiued as it deserueth, and euerie man submit himselfe to it, and God by that meanes bee worshipped of all men, and serued with one accord. And therewithal let them defie al rebels & despisers. Whē they see ye heathenish sort fall to scoffing at the doctrine which they beare abroade: let them assure themselues that the things which they hauehave vttered, shall suffice to send all these to the bottome of Hell, which do so set themselues against them, according to this saying of Saint Paul,2. Cor. … that the Preachers of Gods word are armed with such a sword, as is able to confound all such as will not obey the doctrine. And herewithall likewise let euerie man hauehave an eye to himselfe, and when he commeth hither to be taught in the name of God, let him be prepared with such lowelines and modestie, as he may perceiue that it is God which speaketh, and be moued to bow downe his necke, to receiue his yoke patiently. And as for those that will needs play the wild beastes: let them vnderstand yt here is sentence giuen vponupon them, so as they may well plead against it, but they shall win nothing by their shiftes, bicause it is said that all such as obeyed not Moses, were disobedient to Gods owne mouth.
And nowe Moses addeth expressely, That the people were presumptuous, in that they woulde not bee at rest. And this importeth very much. For it doeth vsus to vnderstand, that there was neuer yet any vnbeliefe or stubbornnesse in men, but it was matched with loftinesse, and pride, which puffed them vp in such wise, and made them so farre out of patience with themselues, as they fell to checking against GOD, and to giuegive themselues to all euill. And that is ye cause why vnbeliefe is so behated afore God. Sometimes it will seeme to vsus to bee ouer great rigour, when GOD punisheth them so sore which cannot [finde in their hearts …o] hearken to his word. For we excuse them by ignoraunce, forasmuch as they were not well assured that it was God that spake: and in the meane time wee looke not to the euill that …urketh in couert, which God perceiueth and iudgeth: yt is to wit, that men are inwardly as full of poison as toads, and that they bee stuffed with pride, which maketh thē to moūt vp in such wise, as in effect they refuse to obey God, fora…much as they vouchsafe not to yeelde all superioritie to him. That is the cause why pride or presumption, is matched in this place with vnbeliefe. And it is ye same thing which I hauehave declared afore, namely that the true hardinesse must bee grounded in God, so as men must not attempt any thing vponupon opinion of their owne power, nor perswade themselues that they hauehave this or that: but onelyonly stand vntounto that which God promiseth vsus. If it be not so with vsus: then will our hardinesse be turned into presumptuousnesse. And in this respect ought wee to condemne mens rashnesse when they aduance themselues too much: and to commende their inuincible constancie, when they submit themselues out of hand to Gods woorde, so that hauing once his promise, they rest vponupon it as vppon a rocke despising all stumbling blockes, & keepe on their pace stil, notwithstanding any trouble or storme that can be stirred vp against them, or anie threatening or menacing of them. It will be sayd diuers times, that Gods seruantes are wilfull: because they will not swarue for any thing, nor for al ye worldly reasons that can bee alledged. This and that shall be brought in, and wee knowe that nothing is easier than to strike sayle at eueryevery blast of winde as they say. But wee see that such as purpose to serue God, doe shut their eyes against al daungers, insomuch that although all should goe to hauocke, yet will they not cease to doe the thing that is commaunded thē. Lo here a willfulnesse: yea verily, according to the opinion of the flesh: but yet in very deede it is the true hardinesse. Why so? Because it hath the good foundation. Heauen and earth are of great weight: and yet is all that houge building grounded vppon the onelyonly worde of God. In what good plight then shall a particular thing be, when it is founded vppon the same? Thus yee see what wee hauehave to gather vponupon this text, that the people was presumptuous in that they yeelded not to God, when hee commaunded them to sit still.
Now, to the ende wee may know, that when God hath once spoken, they be no threatnings to scarre babes withall as they say: he addeth for a conclusion, You went vp, and behold, the Ammorrhyte that dwelt on the hill came out before you, and chased you as waspes or Bees doe, insomuch that they smote you in mount Seir euen vntounto Horma. Hereby Moses sheweth that the people were taught after the maner of fooles, that is to say, by their owne harme. And good reason it is that when we will not beleeue Gods single word, we should pay very deere for our experience, and be made to knowe in spite of our teeth, that he will be stedfast in his purpose, and bring the thing to passe that he hath spoken. And hereby wee bee warned not to prouoke Gods wrath, nor to tempt him. So soone then as he speaketh, let vsus stand in awe: for it is a part of fayth as is shewed by the example of Noe in the eleuenth chapter to the Hebrewes.…b. 11.7. It is sayd there, that Noe beheld the flud at such time as men made great chere in the world. How so? for God had told him that the world should perish, and hee contented himselfe therewith. And therefore let vsus not tary till God arme himselfe and vtter his power against vsus: but as soone as he hath spoken, let vsus be afraide, that we may preuent his wrath: and then shall we be taught as wee ought to be, to our welfare. But if we bee hardheaded, and thinke that all that euer is sayde is but a mockerie: wee shall finde to our confusion, that God hath an effectuall worde, and that his hand and his tongue goe together, so as all that euer commeth from him shall be found to bee certaine and infallible.
Also wee hauehave to marke this similitude that Moses setteth downe here: namely that the Ammorrhytes came out lyke Bees. For wee knowe that when Bees are angrye, they sting men: and they regard not whether men be too strong for them, but they fly vppon them with such choler and furie, as they cannot but be astonished. They seke to sting their eyes: so as there is not the hardiest of them, but he is put to his shiftes, and is faine to runne away from those little pretie fowles. Moses then hath vsed this similitude, to shewe that the enemies had Lyons hearts, because God had incouraged them. For it belongeth to him onelyonly to strengthen men. When it pleaseth him to defend vsus, though our enemies were as mad as might be, yet should they shrinke away, and be dismayed at a thing of nothing. But else, if there were but little children against vsus, GOD would so strēgthen them, as we should not know where to become, but bee discomfited before them. Therefore let vsus not hauehave an eye to the strength of men, nor to their furniture. For our Lord will stirre vp folke against vsus, that coulde doe nothing afore, and in whom there was no lykelyhoode at all: and wee shall be so combred to withstand them, that to our seeming, all the world is against vsus: and moreouer wee shall be so dismayed, and GOD shall so bereaue vsus of all sense and reason, that euen a visor shall be enough to scarre vsus out of our wittes. Thus yee see what wee hauehave to consider in this similitude which Moses hath set downe here in the text.
Finally he sayth that the people being so discomfited, fell to weeping, but God heard not their cry, and so they taryed in Cades Barne according to the time that they abode there. Some supply it here wt these wordes, according to the time that you abode in other places, and they say that they abode there nyneteene yeeres. But that cannot be prooued by the holy scripture, & the makers of that glose were the Iewes, who hauehave turned all the holy scripture topsiteruie, with their dreames and dotages. The meaning of Moses is farre otherwise. For his intent is to put the people in minde of their long abiding at Cades Barne, because God helde them there as it were at a baye: and to make them cal to remembrance and consider the better that his pulling down of their pride after that manner, and his causing of them to feele that they ought not to raunge abroad at randon when God shutteth the gate against thē by forbidding them, was a iust punishment frō heaven. Moses then intendeth here to stablish the people the better in ye knowledge which they ought to hauehave had long agoe concerning Gods iustice, to the ende that the same may humble them, & touche them the better with repentance. That is the playne meaning of the text.
Now wee see here first of all, that men recoyle a hundred paces backe, when they weene to goe forewarde but one, at leastewise beyonde the will of God. This people was neere their enemies, they did but put themselues in a readinesse, and as soone as they were armed, they gaue charge vppon them. They needed not to retyre for the matter, that is to say, they needed not to remoue: for wee see how they be chased, and not onelyonly beaten downe there in the same place: but that God also dryueth them before the winde, as chaffe or dust is driuen. Ye see then here is a fayre lookingglasse to shewe vsus that when men presume to make themselues redoubted, they doe no sooner set one foote foreward, but God plucketh them an hundred leagues backe, and that to their great confusion. What is to be done then? Obedience must alwayes be as a cresset vntounto vsus to shew vsus the way, so as we may first and formost knowe what God hath appointed, and thereupon take courage to goe, when we be sure that he guideth our footesteppes. For thereupon wee may boldely conclude, that the ende thereof shall bee good, and that there shall followe nothing of it but prosperitie. But contrariwise, if wee will needes be leaping out, when God will hauehave vsus sit still at home: it will coste vsus very deare. Thus yee see what wee hauehave to remember vppon this text of Moses, where hee sayth expressely that the people were chased euen vntounto Horma, and that they came vntounto Cades.
As touching the weeping that is spoken of here, it should seeme that there was some repentance in them before, and that now the same was doubled: and yet notwithstanding it is said that it was but lost time, and that the peoples weeping booted them not at all. This at the first blushe might seeme contrary to other texts of the holy scripture.2. Chr. 6.24. & Esa. 65.23 For it is sayd that as soone as sinners acknowledge their faultes and doe but sigh for them, God receiueth them to merciemercy, yea and euen preuenteth them. It is sayd that hee taryeth not till wee cry, but that he preuenteth our crying: or at leastwise that whensoeuer wee pray, he is ready to heare vsus. But here it seemeth that the people repented, and yet that God letteth them alone, so as they languishe still without faring any whitte the better for their repentance. As touching the thing that wee hauehave seene, it was set downe to shewe vsus that the people had a false repentance, as men cōmonly hauehave, soothing thēselues through hipocrysie, and bearing themselues on hand that they bee well sorie for their sinnes, when there is still some backe nooke behinde, so as they consider not the mischiefe so deepely as it were meete to be searched. True it is, that God will not suffer vsus to be plunged in [sorrowe for] our sinnes, so wee bethinke vsus of them earnestly: but all our seeking is to couer them, and to forget them quite by our good will. Now then, wee hauehave so much the more neede to pray God to worke so in vsus, as wee may not bee double hearted to flatter our selues.Iere. 13.23. & Rom. 2.5. And for the same cause the holy scripture telleth vsus, that he which knoweth not how hard it is to come to repentance, deceiueth himselfe.
The Papistes imagine, that they can helpe themselues and further themselues to repentance by their owne freewill. Loe what their ouerweening is. But let vsus vnderstand that it is a singular woorking of the holy ghost, when it pleaseth him to leade vsus to repentance. For what else is it than a renewing of the man? Is it in any mans power to create himselfe? No: but God fashioneth vsus newe againe, and therefore that prayse is to be giuen vntounto him. Againe, our wittes are vtterly dulled or rather starke blinde. God must bee faine to inlighten them. And is that in our power? Whereas there is nothing but corruption in our hartes: whereas there is nothing but secrete rebelliousnesse and malice: God must be faine to rid and clense away eueryevery whit of it.
And therefore let vsus marke well that there was no repentance in this people, although they were touched before. It might well bee a signe that God had compassion of them: but true repentance requireth not onelyonly an acknowledgement of our faultes, but also that wee shoulde be sorye for them, and that vppon the feeling of our owne euill, wee should goe vntounto GOD, referring our selues wholy vntounto him, and seeking nothing but to bee gouerned thencefoorth by him, forasmuch as we hauehave nothing but frowardnesse in our selues. But the people were not yet come to this poynt: and so wee see they were not ripe to repentance. And as touching their weeping, true it is that they had some feeling and vnderstanding: but that was not enough yet.
Furthermore let vsus marke well, that Gods refusing to heare the cry of the childrē of Israel, was not to shake them off vtterly. And there is not a text better worthie to be noted than this. For it importeth great instruction for all our whole lyfe. I say then that God harkened not to the peoples weeping, and yet notwithstanding that he did not vtterly shake them off, nor was altogether deafe to their request. And how may that be? For sometimes God heareth vsus not to outward appearance, and yet howsoeuer the case stande our prayers are not vnauaileable, but doe vsus good.
As for example: When a man hath played the vnthrift, GOD plucketh him backe, (there are examples enowe to be seene thereof commonly:) and when another hath bin giuen to gluttonie and excesse: another hath bin a whormonger or a drunkard, and another hath bin a blasphemer: very wel, God seeing men become such beastes, subdueth them by force, hee sendeth them afflictions which laste not for a day or a monethmonth only, but linger vponupon them a long time: whereupon the one sorte take the bridle in their teeth, and chawe vppon it with fretting and chasing against God, continue still sturdy and stubborne in their sinnes: the other sorte graunt that they hauehave offended, and are sorie for it before God, beseching him to vouchsafe to moderate his rigor, & to asswage ye paines which they indure. And yet in the meane while, their miserie abateth not, but they continew at the same stay that they were at before. It should seeme then yt their prayers are lost, & that God gaue deafe eare vntounto them. Now although such folke pray hartily: yet let vsus marke that Gods hearing of them is not to outward appearance. And why? Because he knoweth that it is good for them to be so vnderunder his rod still. Euen so was it with this people: it was to their benefite for them to be put in minde of their lewde dealings eueryevery minute of an houre. But yet for all that, he fayleth not to hauehave compassion of them: for he giueth them patience, and afterwarde maketh their afflictions to doe them good: insomuch that although they were irksome to them, yet did they stand them in stead of medicines. Ye see then that God doth sometimes heare vsus, and yet notwithstanding it appeareth not so to any mans thinking, yea and euen wee our selues may suppose that wee hauehave lost our time. True it is that God will surely reiect the yellings of the wicked when they cry out vntounto him, and that he will laugh at their weepings: and it is not to bee marueiled at. And yet in so doing he fayleth not to accomplishe his promise, which is, that he will heare all them that cry vntounto him.… 22.27. & Chr. 7.14. And why? For this promise belongeth to none but such as cry vntounto God rightly, and come not to him with windlasses and feining, according to this expresse saying of the psalme,…. 145.18 that God is neere to all such as call vponupon him, yea, as call vponupon him in trueth. Then if wee will be heard at Gods hand, wee must first and formost hauehave our affections clensed. And therefore his reiecting of the hipocrites when they cry vntounto him, is no counterworking against his promise: For they bee vncleane. In deede they houle, and they will not stick to say, alas my God, they will make lamentation enough: but forasmuch as they seeke not God of a desire to come vntounto him, but in stead of comming to him, would recoyle backe from him if it were possible: their crying out, my God, is as though they were vppon the racke. Now then, this howling of theirs is brutish, and hath no affinitie with faith to doe them good withall. But the thing that I tolde you of euen now, hath another maner of thing in it: that is to wit, that [diuers times] God will not heare vsus to deliuer vsus from the bodily punishmentes that he sendeth vsus: and yet in the meane while he ceaseth not to be mercifull and well minded towardes vsus. And therefore let vsus beare in minde, that when our Lord sendeth vsus anie diseases, so as one is striken with pouertie, another is smitten after another fashion, and eueryevery man hath his griefe: if we pray vntounto him, and the miserie is as though it were tyed to our shoulders, and he maketh no countenaunce to heare vsus: it is not to be sayd therefore that God letteth vsus alone therin, to driue vsus to despaire. But if wee beare the aduersitie patiently which hee sendeth, let vsus looke to be deliuered of it in the ende: and in the meane while let it suffice vsus to be comforted by his holy spirit, and let vsus hope that he will not suffer vsus to be tempted aboue that which we be able to beare.…. 10.13 Thus ye see how God heard not the peoples cry, and yet that they which hauehave sought him with a true and rightmeaning heart, hauehave not lost their labor. God shewed not by outward deed, that he heard them, and yet in the meane while he made their bodily punishment to serue to the welfare of their soules: insomuch that albeit they lingered there by the space of fortie yeeres: yet were they not disinherited of ye kingdom of heauen. Wheras they were disappointed of the land that was promised them: therein they felt Gods wrath: but yet did they ouercome that temptation through fayth: I meane them that came againe into the right way, and grew not hard hearted as the most part did, which did nothing else but chafe vponupon the bit, as we hauehave seene afore. And herein wee see, that if we hauehave true repentance of our sinnes, we shall finde that God is not vnmindefull of our requestes, though he heare vsus not so soone as wee would: and that yet notwithstanding our repentance must keepe vsus still vnderunder, so as although that (to our seeming) the gate vntounto Gods goodnesse is shut against vsus, and he will not admit vsus in: yet neuerthelesse, our prayers shall not be in vaine. For God will shewe in the end, that he was not deaf to our requests, but that he heard them to giuegive vsus such asswagement of our afflictions, as he knew to be meete and expedient for our welfare.
And finally let vsus marke wel that if God hauehave punished vsus, yea & that the affliction hath indured a long time: ye remēbraunce thereof must bee well printed in our mindes, that we become not lyke those which forget Gods chastisementes wtin a day or twaine. And yt is ye cause why Moses sayth to ye people, According to the dayes which you hauehave taryed there. As if he should say, yee ought to beare it well in remembraunce. For it seemed to you that ye should neuer hauehave come soone enough into the lande of blessing: but God made you to retyre from it, & it ought to hauehave bin yet longer time ere ye had come there. Thinke vppon it, & consider how it was Gods hand yt held yee there as it were shut vp in close prison. Now then, although God hauehave deliuered you from it: yet must you beare it in mind stil, according as we see how king Ezechias speaketh thereof in his song,Esai. 38.15. saying yt he will bethinke him of the yeeres past with heauinesse and griefe of heart, and call to minde ye chastisementes that he had receiued at Gods hand, thereby to holde himselfe in awe, yt hee fall not backe againe into the same faultes for which he had bin punished. Thus ye se how wee ought to thinke vppon the corrections that God shall hauehave sent vsus, that we may profite our selues by them. And therefore let vsus not resemble this people that are spoken of here: but whē soeuer we be chastised at Gods hand, let our sorrowing be in such sorte, as we may hauehave wherewith to comfort our selues in his grace. And therwithall let vsus holde our selues thenceforth in his obedience, neuer to prouoke him as wee had done before.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to touch vsus with them more and more, in such wise as wee may not only aske him forgiuenesse for our trāsgressing of his commaundementes so many wayes: but also desire to be reformed by his holy spirit, that by his power wee may fight against al our owne lusts, and against al the temptations of the world, and quietly goe through with our calling, vntill such time as being deliuered from all fighting, wee be receiued into the heauenly rest that is promised vsus. And so let vsus al say, Almightie God heauenly father, &c.