Sermons on Deuteronomy, Sermons · Sermon 164
On Munday the vj. of Aprill, 1556. The CLXIIII. Sermon which is the first vppon the nine & twentith Chapter.
THese bee the wordes of the couenant which the Lorde God commaunded Moses to enter into with the children of Israel in the lande of Moab: ouer and besides the couenant which he had made with them in Horeb.
2 And Moses called all Israel, and saide vntounto them: you hauehave seene all that the Lorde hath done before your eyes in the land of Egypt, to Pharao, and to all his seruants, and to all his Countrie.
3 The great trials which thine eyes hauehave seene, and the great signes and wonders.
4 And yet the Lord hath not giuen you a heart to vnderstand, eyes to see, and eares to heare, vntounto this present day.
WHen GOD hath once shewed his wil vntounto mē it ought to suffice for euer. For what would wee more, when wee vnderstand yt we ought to walke in the obedience of our God: euen of him who hath formed and created vsus; to whome wee belong, and who hath so dearely bought vsus? Needs then must men be wonderfully vnthankful, whē they can forget that which God hath taught them. And that is the cause why it is so often times tolde vsus that wee must not turne away from the trueth when it is once knowen vntounto vsus. But we see howe God was faine to ratifie his Law againe the second time, to the end it might be receiued, yea euen of that verie people whom he had chosen; and yet we see that at that time the Iewes ought to hauehave beene sufficiently reclaimed to obey God: for hee had brought them lowe with long affliction, and surely it is a thing that ought to make men ye more pliable to learn, when they hauehave bin beaten with the scourges of God and their pride bin long punished in them, so as they hauehave beene driuen to flie vntounto God to pray him to take compassion of their miseries. It may well seeme that this should make them as gentle and meeke as lambes. The people of Israel were in that case, but they did foorthwith forget the miseries which they had suffered, they kicked against their God, and they coulde not finde in their harts to receiue the yoke that was laide vponupon their necke. Therefore we hauehave here a faire lookingglasse of the naughtinesse and frowardnes of our nature: for this is not written to this ende onelyonly that we should blame the Iewes: but much rather that wee shoulde consider that we our selues doe nothing differ from them, vntill God hauehave reformed vsus by his holy spirite. Here then in ye person of the Iewes, God sheweth vsus what we are of purpose to humble vsus.
Therefore he saith, that God commaunded Moses to make a couenant the seconde time with the children of Israel in the Land of Moab, yea ouer & besides that couenaunt which hee made in Horeb, where the law was first deliuered. It is certaine yt Gods declaring of his law was to the intent that euerie man shoulde remember this lesson both night and day, and for that cause was the law set downe in writing. For it is not ynough for vsus to hauehave had God speake once; but the fathers must also teach their children, and euerie man must exercise himselfe in that which he hath heard, yt he may frame himselfe thereafter frō day to day, & bee the better edified. Gods intent then was yt this people shoulde bee dayly furthered, and for that purpose also were the Priests ordained. For I hauehave tolde you for what purpose our Lord had chosen them from among the people: It was not for the ceremonies of the Temple onelyonly: but (as it is touched in the Prophet Malachy) it was to sowe good and profitable doctrine throughout all the whole lande:Mal. 2.7. and to that ende also were they dispersed euerie where, that the people might be retayned in the purity of Religion, and in obedience to the lawe. But the question here concerneth the solemne couenant. When God published his law in Horeb, we vnderstand that the lightnings did flie foorth,Exod. 19.16 Exod. 20.18 that there was a sounde of trumpets, that the heauen moued, that the mountaine flamed, that mens minds were afraide, and to bee short, that God there shewed his presence with such maiestie, as all men must needes know that obedience was due vntounto him. Marke heere the solemnitie that was kept to make the Lawe autenticall. I hauehave saide that this ought to suffice vsus to the ende of the worlde. Shoulde wee then looke to hauehave him to doe it againe the seconde time? Seeing that God hath fully certified vsus that the lawe proceeded from him, and yt it is not a doctrine of mans deuising, but Gods owne vnchaungeable wil, and the rule that hee meant to hauehave kept without breaking, not onelyonly of them that lyued at that time, but also from age to age so long as the world should laste; seeing (I say) that God did so shew forth his power to his creatures, ought not the rememberance of such a deede preuaile to rule vsus, without any opening of our lippes against the doctrine conteined in the Lawe? Yes surely. Needes them must it be that the people were verie leawd, yea and very rebellious, seeing they coulde so soone forget that which God had ordained to cause his lawe to bee receiued with all reuerence.
And that is the cause why it is saide, besides the couenant that was made in Horeb. Here Moses reprooueth those that shoulde teach their children and posteritie, vpbraiding them that they had forgotten God, and not profited themselues by the woonders which they sawe at the publishing of the lawe, but compelled God to renue it againe at the ende of fourtie yeeres, as though they had not knowen whence the lawe came, but had cast doubtes of it still, and woulde make none account thereof, vnlesse they were subdued againe by maine force, and fetched home againe by God like a sort of stray cattell. That was a token of great malice. But let vsus marke howe God hath turned the euill vntounto good, by making it to serue to our saluation. For by this meane wee bee the better confirmed in the doctrine of the Lawe. If it had beene published but onelyonly once in Horeb, it ought to hauehave beene more than ynough to vsus. And seeing that God gaue forth his voice in the aire, insomuch that if a beast had come neere the mountaine,Exod. 19.13▪ it should hauehave dyed; and men heard dreadfull things and all their wits were troubled; the reciting of these thinges vntounto vsus ought to make vsus to cast downe our eyes, and to yeelde our selues pliable to receiue that which is contained in the Lawe of God. But nowe seeing it is saide that God began againe, and that there was a double confirmation, whereby the lawe was ratified anewe, and God auowed himselfe to bee the author thereof, and no mortal man: ought not the hearing of such thinges, to assure vsus so much the more to stay vponupon the doctrine thereof without any replying? If we doe it not, double condemnation will lye vponupon vsus. And thus we do see that the rebellion of the Iewes profiteth vsus by that which fell out vponupon it, inasmuch as it was an occasion that God did yet better confirme the authoritie of his lawe.
Nowe let vsus consider whereat Moses doeth beginne. He saith: The Lorde hath wrought dreadfull woonders before your eyes in the Lande of Egypt, there were tentations to trie you: you knowe what hee did vntounto Pharao and to all his subiectes: ye… notwithstanding▪ you hauehave not considered any of all those things; you hauehave had neither wit, nor eares, nor eyes, you hauehave bin deafe and blind, senseles & beastly, and so ye see how al gods myracles hauehave nothing auailed you, because of your dulnes. Iustly hath Moses begun here with vpbraiding, and iustly doth hee blame ye people for that they had not bin more attentiue to vnderstande and to marke the testimonies that God gaue them: yea verely. Whereunto tendeth that, but vntounto this which hee addeth for a conclusion, My will was that you shoulde hauehave knowen that I am the euerlasting your God? Lo howe God declared that his intent was to reforme his people, as if he should hauehave said, hold ye to me: know ye that seing I hauehave taken ye charge of you, your life shalbe happy, & I will hauehave care of you: therfore honor me, put all your trust in me, settle your affection vponupon me, & glorifie me in al your life. That was gods purpose, when he shewed his wonderful power in deliuering ye people of Israel out of the bondage of Egypt. Seeing then that all this profited them not, must it not needs be that they were too too froward, in burying so many testimonies of Gods presence, specially seeing it was for their welfare and felicitie to hauehave yeelded themselues in subiection vntounto God? Seeing then that they were so wildheaded, and would not by any meane bee reclaymed. it is a signe of too diuelish malice. It is al one as if Moses shold say thus: Look to your selues: For there is no excuse why you should be thus deafe, blind, and senselesse. Whereas God hath wrought so mightily in the land of Egypt for your deliuerance, it was to the ende that you should be stablished in the trust of his goodnesse and power, and bee stayed vppon the mightie strength which hee shewed vntounto you in so excellent maner: But you hauehave doone no such thing: and therefore yee be more than guiltie, because nothing hath hindered you to knowe your God, which hath thus shewed himselfe vntounto you, but your owne vnthankfulnesse in refusing al maner of vnderstanding.
In deede it seemeth at the first shew, yt Moses doth in this place diminish the fault of the people, by saying, God hath not giuen you eares to heare euen to this day, neither eyes to see, nor minde to vnderstand. For hee sheweth that it was not in the peoples power to hauehave either reason or vnderstanding, vntill the same were giuen them from aboue. Nowe if men bee so brutish that they cannot bee taught, vntill God call them vntounto him; what can they say, but yt they are to be pitied, and that he ought not to condemne them for the same? It seemeth therefore that Moses went about here to cloake the iniquitie of the people, in saying, that it was long of GOD. For it was in Gods power to hauehave inlightened that people if hee had would, but he did it not. And he sayth precisely, God hath giuen thee neither eyes nor eares. Whereby hee sheweth that it is a singular gift of God, to bee able to beholde his workes and to discerne aright of them, that wee may be instructed by them. If we be destitute of the spirite of God, then are we altogether brutishe: insomuch that although God speake, yet we heare him not: and although he stretch forth his mightie hand, yet we perceiue it not a whit. Shold not this serue mē for some excuse of their ignorance? And in very deede, they that woulde washe their handes, wil alwayes say, Why? If I hauehave libertie to doe well, I am to be blamed if I discharge not my selfe: but of whom is it long that I hauehave it not, but of God who depriueth me of his grace? Thus doe men pleade their cause, and it seemeth to them that they be iustified and acquited, so they can declare that it lyeth not in them to doe wel, vntil God do assist thē. And so saith Moses. But yet is all maner of excuse taken away, insomuch that although men be not able to attaine to well doing, no nor (which more is) to conceiue one only good thought towards it: yet shal they stil abide condemned before God, neither can they hauehave any colour of excuse for their infirmitie, or of the faultinesse which is in their nature. Moses (as I hauehave already declared) doth here plead the cause of God against ye people. The people therefore must rest in their cōdēnation, & be shut out frō al maner of shifts. And what saith he to thē? The Lord hath not giuen thee eyes to see, yea euen to this people that is depriued of the grace of God: and yet are condē ned here neuerthelesse. Let vsus therefore marke it well, that the vices which bee in vsus, serue not to discharge vsus, so as God shoulde not alwayes hauehave his right to reproue vsus, yea and also to condemne vsus, if we folowe not his trueth when it is offered vntounto vsus. For the better vnderstanding whereof, let vsus consider that this is not spoken of the Iewes onelyonly, but generally of all meu. For through the offence of Adam, we be so alienated from God, that al our powers be corrupted and faultie. By the powers of the soule I meane the vnderstanding, reason, will and iudgement: All these thinges are vtterly peruerted by Adams turning away from GOD. And for proofe thereof, the reason and wisedome which the first man had, were not in himselfe, sauing in that hee was fashioned after the Image of God: and therefore as soone as hee was separated from his creator, who is the fountaine of all goodnesse, hee coulde not but be depriued of all the graces that GOD had earst bestowed on him. Yee see then howe Adam did so banish himselfe from the kingdome of GOD, that in stead of the spirituall riches wherewith hee was first endowed, there is nothing in him now but al manner of wretchednesse. For the heritage which wee hauehave from him is to bee altogether sequestred from Gods grace. In deed there doe yet still remaine in vsus certaine prints of them: to the intent wee shoulde not be like the brute beastes, I meane euen by nature. Although the Paynims bee not reformed by the spirit of GOD, yet are they not as Oxen, Asses, or Dogges. Wee therefore doe still beare some marke of that Image of God which was imprinted in the first man: howbeit that wee hauehave corrupted it altogether. For although that wee can iudge betwixt good and euill, yet is not that able to leade vsus to perfection of true doctrine; neither is it able to make vsus to knowe our God, to honour him syncerely as we ought: but whereas wee hauehave a certaine seede of knowledge that there is a GOD, wee bee dazeled in our thoughtes, and forge vaine dotages to our selues. Thence come all the idolatries, that euer were in the worlde. For albeit that men doe very well vnderstand that there is a certaine diuine maiestie which ought to be honored, yet are they not able to attaine thereunto: but doe beguile themselues with certaine imaginations, notwithstanding the light which is in them: whereby they shewe, that because of sinne, they be bereft of all good vnderstanding, so as they bee not able to sette one foote forewarde to march one steppe in the right way. To be shorte, all the vnderstanding and reason which wee hauehave, serueth but to make vsus so much the more vnexcusable;Rom. 1.20. for wee cannot pleade ignorance.
Nowe then wee perceiue that there is no vnderstanding in men that they shoulde say they knowe GOD, though hee hauehave opened himselfe vntounto them. Therefore sayth Saint Paul that the naturall man is not able to vnderstand the thinges which belong to the spirit.1. Cor. 2.14. Hee saith not, that men be so frowarde that they wil not vnderstand: but hee saith that they cannot at all: the power or abilitie thereof is not in vsus. And why? Because of the corruption that is crept into vsus through the sinne of Adam. Nowe then like as our will is frowarde, so is our vnderstanding darkened, so as we neither discerne ne deeme as were requisite for our saluation. Whereas wee knowe both the good and the euill, wee encline to the euill rather than to the good. What causeth that? Because wee bee captiues vnderunder the seruitude of sinne, and the diuell who is Prince of this worlde,2. Cor. 4.4. reigneth ouer vsus, vntill wee be deliuered out of his bands and Tyranny, through the grace of our Lorde Iesus Christ. And like as the will is frowarde in vsus, euen so is our spirite wrapped in much ignorance, so that God must inlighten vsus by a speciall grace, or else we shall neuer iudge of his word or works, as becommeth vsus. Now therfore we see here, that God doth so accuse the Iewes, as that by that meane he sheweth vntounto vsus, that we be all deafe, blinde and senselesse. We must marke these three thinges; that vntill God giuegive vsus eyes, eares, and spirite or heart, we can not but goe cleane contrarie to his will. Seeing it is so, let vsus learne not to come with a foolish presumption, thinking ourselues meete to bee admitted to the knowing of Gods secretes: but rather let vsus referre ourselues vntounto him, that when his word is pronounced vntounto vsus, it may please him to giuegive vsus the spirite to receiue it: and to worke before our eyes, that we may be so inlightened as we may fare the better for his workes, by taking hold of his maiestie and glorie, and by stooping vntounto him. I speake aswel of his word as of his workes: and not without cause. For when we come to heare Gods worde, we see that many doe returne from it as they came to it, and beare nothing away; or if they can rehearse aught, yet are they neuer a whit edifyed thereby. Whence commeth that? Euen of this, that GOD giueth eyes and eares to whome hee thinketh good. Therefore, let vsus not imagin that we be sufficient and capable to discerne well, when wee hauehave bin onelyonly taught, but let vsus referre our selues vntounto GOD, knowing that all light, all reason, all skil, and all discretion proceede from his spirite. In deede wee vse that kinde of praying before our Sermons: but yet there are very many which doe vse it but as a ceremony, and are not touched with it at all. But looke how often wee desire God to inlighten vsus with his holy spirite; so oft doe wee make solemne protestation, that wee come thither as wretches that are blinde, deafe, and altogether blockish, vntil God hauehave reformed vsus, & drawen vsus to himselfe. Then lyke as GOD speaketh vntounto vsus outwardly by the mouth of men whome hee hath appointed: euen so must he also speake inwardly by his holy spirit. Truely it is a grace that is not to be despised, when as wee hauehave the pure doctrine vttered vntounto vsus: but yet shall it not auaile vsus, vntill GOD hath also touched our heartes and our mindes.
If wee will be edifyed in the word of God, we must bee drawen with this inwarde grace when wee be taught at the mouth of a mortall man. For lyke as the sunne yeeldeth light, and yet the blinde see neuer the more for it: Euen so the worde of God is preached vntounto vsus without edifying, vnlesse our Lord giuegive vsus eyes wherewith to behold his countenance as it shineth forth in the person of our Lorde Iesus Christ. So much for that poynt.
Now as concerning the workes of God, it is a like. We doe continually eate the bread which hee giueth vsus: wee take our fill of his benefites; but yet for all that wee resorte not vntounto him, neither doe wee any way thinke to come neere him, vntill hee hauehave giuen vsus wisedome and discretion, that so being nourished by his goodnesse, wee may yeelde him thankes, for that hee hath a fatherly care ouer vsus. Lykewise wee see the punishmentes and corrections which hee sendeth vppon the wicked, wee be blockish, and passe them ouer, vntill hee hauehave wakened vsus and made vsus to vnderstand, that it is for our sinnes, that hee hath his hand so stretched out. To bee shorte, whether GOD speake gently to drawe vsus vntounto him; or whether hee correct vsus, and shewe vsus some token of roughnesse, to make vsus to stoope: yet all this serueth to no purpose, vntil God giuegive vsus eyes to see, eares to heare, and heart to vnderstand. Are wee thus reproued? Let vsus learne to mislyke of our selues, and let vsus not counterfeite those that kicke against God, as if their sinnes should serue them for a buckler: let vsus beware of such blasphemies. For wel may wee reply and say, I cannot tell what to doe, my nature is so corrupted in Adam: and I am thereby disfurnished of all manner of power to attaine vntounto goodnesse: but when wee hauehave well debated our cause, it is certaine that wee shall continue still in our condemnation. And why? For the euill commeth of vsus. Is it not enough for a man that hee may bee his owne witnesse, and needeth not to hauehave any inditement preferred against him by otherfolkes, nor any information against him? If a man enter into himselfe, although he bee a slaue vntounto sinne, and be altogether compacted of naughtinesse; and is not any way able to attaine vntounto goodnesse: yet is it so, that of his owne proper motion, and of his owne free will (as they terme it,) hee is alwayes drawen vntounto euill, howbeit, hee is not forced thereunto. It is certaine that it is not possible for him to doe good: and yet neuerthelesse the sinne which hee committeth proceedeth not from any where else, than of his owne inclination: his will is so. Now seeing it is proued that we sinne not otherwise than of our own freewill; is not that enough to stop our mouthes? To what purpose serueth it vsus to spurne against God, seeing that wee must needes come to this condemnation? Therefore on the one side let vsus learne to magnifie the grace of GOD towarde vsus; and therewithall cast downe our eyes, for that wee can doe nothing else but sinne against him.
Sith wee see such dulnesse in vsus, that the workes of God doe passe before our eyes, and wee perceiue them not: let vsus sigh and say; Alas, must it not needs be that we bee very frowarde, seeing that God sheweth vsus here, howe familiarly he offereth himselfe, and that his power is open vntounto vsus, and yet notwithstanding we remaine worse than wilde beastes. After that manner ought wee to lament; and seeing that God doeth vsus to vnderstand, (as I hauehave sayd afore) that the punishementes which he sendeth vsus; be for our warning: if we profite not our selues thereby, let vsus impute it to our owne hardheartednesse & say, needs must I be too too wicked seeing that God calleth me to his schole, & driueth me thither wt his rod, & yet his word profiteth me nothing, but I continue still in my wilfulnesse: what a dealing is yt. Although then yt we…e both deaf & blinde; yet let vsus learn always to giuegive glory to God by condemning our selues willingly for yt werefort not vntounto him, and for yt we vse not the meanes better which he profereth vntounto vsus to bring vsus backe againe into the way of saluation. Thus much for one poynt.
Nowe on the other parte, when God hath shewed vsus the fauor to make vsus see his works to our benefite: let vsus also looke vppon his very face in the doctrine of the Gospell, that we may bee transfigured into the same, and let vsus magnifie such goodnesse, assuring our selues that wee attaine not vntounto faith by our owne power or policie, as who shoulde say, we were able men, and had well marked Gods woorkes, and well considered of them. Nay let vsus acknowledge that all this commeth of him, and that otherwise wee should hauehave remained still in our beastly ignoraunce, as we see many doe.
There is yet more, for when we see that God worketh in vsus, and that in the meane while hee suffereth a great many others to remaine deaf & blinde; yt same ought to leade vsus to a far greater consideration of his goodnes, to ye end wee may perceiue ourselues to be so much ye more beholding & bound vntounto him. Dauid did acknowledge yt whē he was wel tamed through Gods chastisements, it was a special gift, & likewise when God did reforme him by his holy spirit. And when he speaketh of the vnderstanding that he hath of the secretes of God, and of all the doctrine of saluation, hee attributeth the same to the holy Ghost: shewing that it behoued him to proceed alwayes in profiting more and more. And therefore he hath his recourse to the heauenly grace, confessing that there is not so much as one drop of knowledge in him, but by the gift of God. And when he is to treate of his obedience towardes God: he sayth that it is the worke of God to opē his eares,… 7. and to subdue him throughly vntounto him. We see then by this, how he by his owne example teacheth vsus to doe our homage vntounto God for all manner of wisedome and discretion, for all the light of faith which he hath giuen vsus, and for all the good affection and desire that we hauehave to worship him. But as I hauehave sayd heretofore, when God dealeth not alike with all men, but whilest he draweth vsus vntounto him, he leaueth others in their vnbeleefe; therein hee magnifyeth his goodnesse yet the more. And when we say that God giueth not men the hart to vnderstand, or that he doth giuegive it them: our meaning is that he draweth some & letteth othersome alone, according to his owne choosing of them,Act. 13.45. as it is sayd in S. Luke. Yee see how S. Paul preached▪ and yet all beleeued not his doctrine, neither were they wonne to the knowledge of Iesus Christ. And what is the cause thereof? whence commeth this diuersitie? Euen of this, that God calleth and draweth those vntounto him whome hee hath chosen, as S. Paul treateth as well in the viii. Cap. to the Rom. as hee doth more at large in the … but he deriueth this argument from the calling;Rom. 8. & 4. namely that after God hath chosen men, he consequently called them vntounto him▪ Lykewise doth he aswel in the first to the Ephesians,Ephe. 1.15. as in other places, where hee sheweth that God doth then testifie that he hath chosen and adopted vsus for his childrē, when it pleaseth him to drawe vsus vntounto him through his goodnesse. That is the thing which we hauehave in effect to remember. When we heared Moses in this place reproue the people of Israel, that they vnderstood not the miracles of God, and yet saith: That God had giuen them neither eyes, neither eares, nor heart.
Now if it be demaunded why Moses voutsafed not to expresse the cause why God gaue not his spirite vntounto the said people; (for it seemeth that he might in one word more grieuously hauehave condemned the people, if hee had sayd: Thou hast not harkened, thou hast not discerned:) There are two causes thereof. The one is to doe the people to vnderstand that they were so froward, that although God had wrought a million of miracles mo than they had seene already; yet had it bin vnpossible that they shoulde hauehave bin conuerted by the same. When men see that they be so leawdly disposed and froward, that although God should create a hundred worlds before their eyes, yet woulde it stand them in no stead: ought they not to bee the more ashamed of themselues? Yes surely. And again let vsus mark farther, that Moses meant to exhort the people to pray vntounto God, for that in deed is the onelyonly remedy, when we find so grosse and so excessiue: brutishnesse in vsus, that wee forget all manner of good doctrine, and all manner of admonitions which God hath giuē vsus, yea euen when he stretcheth out his hand effectually to make vsus to feel his power. Whē we hauehave buryed al these things, let vsus resorte to the remedy, which is, that wee pray vntounto him to giuegive vsus wisedome and discretion to iudge better hereafter. Moses therefore did ame at those two ends, as if he should say, Wretched people, looke to your selues: for to presume any thing of your own wisedome, or of your vertues, what were it? Sith experience doth shewe that you bee altogether giuen to euil, & that although God work neuer so mightily in your presence, yet it serueth you to no purpose. Therfore acknowledge your selues to be starke blind, and no better than wretched brute beastes. Forget all your glorying, put away al ouerwening, & flatter not your selues, as if you had this or yt: For you hauehave power to do nothing but euil. So much for yt point. Secondarily again he sayeth vntounto thē, Go to, what is to be done? As for to inforce your selues, you be not able, for all your indeuoring is but vntounto wickednes. But wil you thē yeld your selues wholy vntounto God? Knowe yee that it is his office to open mens eyes and eares. Therefore confesse your faultes, and desire him to prouide for you, and to reforme your mindes in such wise, as yee may from henceforth well consider his workes, and that hauing considered them, ye may be edifyed in his feare and obedience, so as you may hauehave eares to receiue the doctrine which is offered vntounto you in his name. That is it whereat Moses amed. Thus wee see that they which giuegive themselues to ouermuch curiositie, doe peruert the doctrine of God, and falsly abuse it. When it is preached that in stead of freewill (as they terme it,) men hauehave but a cursed and a corrupt will, and are so blinde, that all their reason is but brutishnesse, and that they cannot attaine to the doctrine of saluation, vntil they bee haled thereunto: they fall to making of erroneous disputations. But the meaning of the holy Ghost is much differing from them. For it is to humble men, that they may learne to mislyke of themselues, yea and vtterly to condemne themselues, when it is declared vntounto thē that they can doe nothing. And furthermore wee be prouoked to pray, seeing that God must bee faine to worke in vsus. And when we feele our feeblenesse and infirmitie, wee bee driuen to resorte vntounto him and to desire him to keepe vsus vnderunder his obedience, forsomuch as it pleased him once to elect vsus. Let vsus therefore take heede that wee doe not wilfully wander either this way or that way: but as often as it is tolde vsus, that we hauehave not yet bin taught of the holy ghost, nor bin reformed by him: let vsus sigh, at the beholding of our naughtinesse which ceaseth not to make vsus euer guiltie. And thereupon let vsus resorte to our God, and pray him to hauehave pitie vppon vsus, and to prouide remedie for all our faultes, and to giuegive vsus henceforth both eares, eyes, and heart, to see, heare, and to vnderstand the thinges which he telleth vsus.
Now then forasmuch as we hauehave here an instruction in the person of the people of Israel: let vsus acknowledge our vnthankfulnesse. True it is yt God hath so wrought, as there is none of vsus which can excuse himselfe, that he hath not bin instructed sufficiently at some time of his lyfe, to walke in the feare of God. In very trueth, we saw not the giuing of the law in Horeb, we heard not ye thunderclappes, wee saw not the lightenings, neither heard we the Trumpets sound: but yet doth God dayly worke in such maner, as he leaueth not himself without witnes, yea euē though there were none other thing than yt hee causeth the Sunne to shine,Act. 14.17. and sendeth vsus rayne and faire weather: as S. Paul sayth in the Actes. Behold, ye heauen & the earth, & the thinges which we see are witnesses vntounto God. And yet for all yt, God ceaseth not to doe notable actes & worthy of memory, which ought to waken vsus although we were neuer so blockish. Had a man liued but onelyonly fifteene yeres in this worlde, it were time long enough to make him knowe Gods wonderfull workes. But when we hauehave continued here a fortie or fiftie yeres and more, and God in that time hath renewed the memory of his workes, one while comforting vsus, and another while chastising vsus: insomuch that we are forced to perceiue his power so many wayes, and to knowe yt he hath deliuered vsus from so many and so apparant daungers, & that he hath reached vsus his hand to pluck vsus, (as it were) out of the bottome of the graue, yea euen when we were as good as drowned in death; if wee notwithstanding such instructions, doe stil remaine deafe and blinde; shall we not bee condemned by this text? Yes truly. And let vsus not in this case say, O the time yt I remained in papistrie; I was thē a blind wretch, but yet I sinned not: let vsus beware of such shifts: for they wil serue vsus to no purpose. But let vsus vnderstand, that we be alwayes to bee condemned for our ignorance, for they yt sinne without lawe, shall perish without the lawe, as S. Paul saith in the second to the Romanes.Rom. 2.1…. For in whom is the fault yt we see not the thinges which God sheweth openly vntounto vsus, but in our owne naughtines? After that maner therefore must we condemne our selues, when we can not learne by any of the meanes which God deliuereth vntounto vsus, as when he would drawe vsus to his knowledge, & that wee shoulde be inlightened to knowe him to bee our God & father, & that his louelove might bee imprinted in our hearts, to ye end we should come vntounto him freely, & with a pure & rightmeaning mind.
But yet this acknowledging of ourselues to be guiltie, and this condemning of our selues for it, is not all yt we hauehave to doe: but we must also seeke the remedie by praying vntounto God to play yt phisition in curing all our diseases. And forasmuch as he doth now send vsus to our Lord Iesus Christ, vntounto whom he hath giuen this charge & office; let vsus commend our selues vntounto him. It is sayd in the Prophet Esay,Isa. 42.… that Christ at his comming into the world should make the blind to see, the deafe to heare, the lame to go vpright, and that he should ease the dead. All these thinges hath he done visibly, as is to be seene throughout all the historie of the Gospel. But S. Matthew telleth vsus that ye same tendeth to a higher purpose.Matt. 8.1… For in healing the bodily diseases, he sheweth himself to be the spiritual phisition of our soules, and saith that the same was done to the end that the saying which was spoken by the Prophet Esay should be accomplished, namely, that he did beare our infirmities. Now it is certaine that the Prophet spake not there neither of the feuer, nor of the burning agewe,Isa. 53.… nor of any other disease that appertained to the body: he speaketh of the diseases of our soules. Seeing it is so, let vsus then conclude that it is the peculiar office of Iesus Christ to giuegive sight to the blind, and to giuegive hearing to the deafe. And forsomuch as he hath the spirit of wisedome and discretion in all fulnesse, we must come directly to him to be instructed.Isa. 11.… Wherefore let vsus not doubt but that God is foreward and ready to receiue vsus. In consideration whereof let vsus giuegive this honor to Iesus Christ, to acknowledge him to be the light of the worlde, and the Phisition of all our spirituall diseases, & that he wil worke toward vsus,Iohn. … according as his father hath charged him. And to the intent wee should not bee discouraged. Moses doth expresly vse this word; to day, or this day. In deede he dooth reproue the people, for sleeping so long a while. What, saith he? It is now fortie yeres ago since ye law was published & you deliuered out of ye land of Egypt: and in al these fortie yeeres, hath God preuailed any thing with you? Ye hauehave had a tabernacle, wherein to doe sacrifice dayly; a nūber of miracles hauehave bin added thereto, yee hauehave bin fedde with Manna from heauen, you hauehave drunke of the water that issued out of the harde Rock: and yet for al that, you hauehave continued stil lyke beastes, yea and much woorse: so as it may well seeme that yee hauehave made a diuelish conspiracie, to cast off all the instructions that God gaue you; and lykewise all the chasticementes, and punishmentes which hee hath sent vppon you. Moses therefore dooth iustly blame the people for continuing so long in their beastlynesse. But yet hee ceaseth not to encourage them to returne vntounto God, saying: VntoUnto this day. As if hee shoulde say: your GOD calleth you againe vntounto him. For albeit that you hauehave perseuered in your beastlynesse and ignorance; yet is he at this day ready to enlighten you, whensoeuer you come to seeke in him the remedy that hee hath shewed you. The thing then which wee must doe, is, that hauing confessed out faultes past, wee doubt not, but that our Lorde Iesus Christ will reach vsus his hand, and bee ready to reforme vsus. Let vsus take heed therefore, that wee shut not the gate, lyke folke that will needes throw themselues wilfully into hell, but let vsus commit our selues to our God. And seeing he setteth his worde before vsus, let vsus pray that it bee not lyke the seede that falleth among the stones,Luke. 8.6. and among the thornes: but that he will so manure vsus by his holy spirite, as we may be edifyed and established in his feare and obedience, and that he will so worke for vsus, as wee may hauehave occasion to prayse him in all our lyfe, and the very infidels may knowe that hee dwelleth among vsus
Nowe let vsus fall downe before the Maiestie of our good God, with acknowledgement of our faultes: beseeching him to voutsafe so to touch vsus with them, as we may vnderstand that there is nothing in vsus but damnation: and that in the meane while wee may not seeke any starting-holes; but come offer our selues before him as our Iudge: and perceauing how wee be altogether accursed, and hauehave none other remedie, but that hee through his infinite goodnes doe recouer vsus and bring vsus home againe vntounto him. And that it may please him to reclayme vsus, hauing obteyned pardon of our trespasses, we may become newe creatures through the meanes of our Lorde Iesus Christ, seeing hee hath expresly sent him of purpose to replenishe vsus with all manner of spirituall good things. Therefore let not vsus hinder him to finish his worke in vsus, nor shut the gate against his grace: but rather set it open with all lowlynesse and feare. That it may please him to bestowe this grace not onelyonly vppon vsus, but also vppon all people and nations of the earth, &c.