Sermons on Deuteronomy, Sermons · Sermon 165
On Tewsday the vij. of April, 1556. The CLXV. Sermon which is the second vponupon the nine and twentith Chapter.
5 And I lead you for the space of fourtie yeeres through the wildernesse, and your garments waxed not olde vponupon you, neither did thy shoes weare vnderunder thy feete.
6 Also you hauehave not eaten any bread, nor drunke either wyne or beere: that you might know that I am the Lorde your God.
7 And so you came into this place: And Sehon the King of Hesebon, and Og the King of Basan came forth against vsus to battell, and we vanquished them.
8 And wee hauehave taken their lande, and giuen it in possession to the Rubenites and Gadites, and to halfe the Tribe of Manasses.
PRoceeding with the matter that was begunne yesterday. Moses dooth here declare vntounto the people, that they were too dulheaded in that they considered not the goodnesse of God, which they had seene, and inioyed by the space of fortie yeres. If God should nourish a man but the space of a three or foure dayes, without one morsell of bread; it would seeme to bee aboue the ordinary course of nature. But behold, here was an infinite multitude of people nourished with a kind of meate that had not bin common. God made it to raine downe Manna frō heauen, and the people were fedde with it; for they had alwayes so much as was needefull, and this miracle was so visible, that it could not bee called in doubt. Yet notwithstanding, the people continued still hard hearted, howbeit, not for want of knowing that they receaued that food from God. If the Iewes had bin asked that question, there was none of them which woulde not hauehave answered thereunto saying,Exod. 16.15 & 17.6. Since the time that wee came into the wildernesse, God hath had pitie of vsus, and susteyned vsus; we shoulde hauehave dyed through miseries and hunger, had he not caused Manna to raine downe from heauen.Num. 20.11. Also he caused water to issue out of the Rocke, that wee might hauehave whereof to drinke. EueryEvery one would in deede hauehave confessed this. But yet notwithstanding they ceased not to murmure against Moses and Aaron, neither ceased they to hauehave longinges after their owne lustes, saying that the Manna was nothing toothsome,Numb. 11.6. and therefore they coulde not lyke of it. Then fell they to fornication, and sedition, and gaue ouer themselues to idolatrie and much filthines.Numb. 25.1. Thus dooth it appeare that this people forgate GOD. The matter therefore consisteth not altogether in the hauing of some sleight knowledge; but it must bee applyed to the right vse, that is to say, that GOD bee honored among vsus, that wee doe him homage for the benefites that hee bestoweth on vsus, and thereby beginne to put our trust in him, and to hauehave recourse vntounto him. Let vsus marke then, that whereas Moses in this place reproueth the Iewes▪ for not knowing the fauour which GOD had done vntounto them when bee fedde them with Manna in the wildernesse: hee meaneth not that they had giuen forth in speech, that the Manna came not to them through the goodnesse of God: but that they still continued dulheaded, whatsoeuer they did confesse; for that they despised their God, and turned away from his worde, and shut their eyes, euen knowing the thinges as altogether apparant.
But as it was touched yesterday, albeit that Moses doe here speake to the Iewes; yet dooth it also concerne vsus. So then wee be condemned here before God, if wee profit not our selues by all the benefites which wee receiue at his hand, as wee may thereby bee induced and prouoked to honor and serue him, and to resort for refuge to his goodnesse, in such wise as wee …ander not in our vaine and fraile hopes, ne stay vppon this present worlde, ne presume any thing vppon the creatures. Now therefore let eueryevery of vsus looke into himselfe; howe doe wee make the giftes of GOD auaileable, by yeelding our selues pliable to serue him? Nay it seemeth rather that when he hath made vsus fat, wee take occasion thereby to kicke against him: as it is said hereafter in the song of Moses.Deut. 32.15. In the meane while it appeareth that wee vnderstand nothing that may auaile vsus, to leade vsus in the right way. For whence commeth so much couetousnesse wherewith men be caryed away, so that some are vnsauable in their greedinesse, some doe burne in their ambition to attaine to credit, some lyke brute beastes doe seeke to fil their bellie, and other some are caryed headlong to filthinesse and fornication? Thus are wee all lyke sheepe strayed from GOD. And whereof commeth this, but that wee neuer taste of his goodnesse, neither doe wee vnderstand it a whitte, where as notwithstanding, all our wits should bee applyed thereto? When the worlde caryeth vsus thus away, we make it manifest that wee hauehave smally profited by receiuing the benefites which God with his owne hand hath bestowed vppon vsus. Forasmuch therefore as this people was at that time blamed by Moses for the vnthankfulnesse which you see here: let vsus in these dayes cast down our eyes and confesse, that although God hath mightily wrought toward vsus, yet doe we continue as doted, and all our senses bee as it were, dazeled by Sathan: Insomuch that our eyes are blinde, & our eares deafe, and wee hauehave no vnderstanding nor reason. If a man reply, alledging that God hath not done any such miracle amongest vsus as hee did amongest the Iewes when hee nourished them with Manna from heauen, let vsus mark wel that which is sayd by our Lorde Iesus Christ in the sixt chapter of Iohn:Iohn. 6.… for the Iewes at that time did take occasion to despise the doctrine of the Gospel, for that our Lorde Iesus seemed not comparable to Moses▪ because hee also had not led the people through the wildernesse. But it is declared there, that hee hath brought vsus a meate much more pretious, and of more estimation than the Manna: and that it is no excuse for vsus, to say hee made no Manna to fall downe from heauen. And why so? For the sonne of GOD is content not onelyonly to feede our bodies, but bringeth vsus also the spiritual food to nourish our soules: which is not such a kinde of meate as Moses did giuegive. For although the Prophet,Psal. 78.25. (to magnifie the grace of God) doth say that it was the bread of Angels, wherewith the people of olde time were fedde: yet is it nothing comparable to this foode which wee hauehave at this day. For what else is our life than the sonne of GOD whose will it is that wee should bee fedde with his owne substance? Seeing then that wee liue in our Lord Iesus Christ, and that hee is giuen vntounto vsus. so as at this day wee are become fellowes with Angels, and bee partakers of his bodie, and bee made his members: there is no excuse for vsus if we doe not acknowledge so excellent and inestimable a benefit, to bee altogether enflamed with the louelove of our GOD, to bee brought to his feare, and to trust stedfastly in him. And therefore let vsus marke well the comparison that is made here betwixt the meat wherewith the fathers were fedde in the wildernesse, and the foode that is giuen vsus at this day by our Lorde Iesus Christ.
Hauing spoken thus of the Manna, Moses addeth: That the people did neither eate bread, nor drinke wine, or any other liquor that could make them drunken. That is to say, any mingled drinke, whereof much is made in the East countries, for there they hauehave excellent fruites, insomuch that they make drinke of Dates and of such lyke thinges and all the compounded drinkes which they make, they call by one common name, Sicera. Nowe Moses sayth that there was no such kinde of drinke vsed among the people: but that the water which issued out of the Rock flowed out eueryevery where▪ and accompanied them by the way, in such sorte that they were compassed about with the maruaylous goodnes of God, by reason whereof they were driuen of necessitie to acknowledge that hee had stretched foorth his hande, as if he shoulde hauehave put the meate into their mouthes. That was the meaning of Moses. And this serued to make them to hauehave the better vnderstanding of the grosse brutishnes which was in them, in that they gaue not God his due glorie. In deede when the earth bringeth foorth corne for our foode, the same ought to suffice to make vsus to perceiue that God sheweth himselfe a father to vsus. But because wee bee accustomed to it, our heartes are hardened by it, and wee see that men bee not prouoked to yeelde thankes vntounto God, when thinges followe all after one common rate. For this cause ought this circumstance to bee well weyed, according to this saying of Moses which wee hauehave seene heeretofore. When thou art come into the lande:…. 17. albeit that thou shalt there eate bread; yet when thou hast tilled the earth, and that it hath yeelded thee her encrease; remember that thou wast nourished with Manna, and say not; It is mine owne skill or mine owne hande that hath gotten mee this foode. Looke thou beare still in mynde that thy God nourished thee after a strange manner for the space of fourtie yeares, to the ende it shoulde remayne with thee for a perpetuall remembrance, and that thou shouldest acknowledge it thus: The same God that fedde mee in the wildernes, is hee that hath giuen mee this lande, and which maketh it to yeelde fruite, that I may bee nourished thereby. Let vsus marke well therefore howe it is not without cause, that Moses sayeth: Thou hast ea…en no bread, nor drunke wine nor other drinke, and yet wast thou fedde. Nowe a man woulde thinke at the first sight, that it were impossible for a man to liue without ordinarie foode, because wee woulde alwayes tye the grace and power of GOD to these naturall meanes, wherewith hee is serued. It seemeth to vsus that God cannot worke, but according to our vnderstanding, and experience. But on the contrary side it is sayde here, that the people hauing not a morsell of bread to eate, did not sayle for all that to liue in wildernesse. And why? For God hath meanes incomprehensible whereby to susteyne his creatures, as hee shewed manifestly at that tyme. In so much that if neede required, God would rather turne the stones into bread, than forsake his people. Also he could as well feede them with milke as with bread. To bee short, let vsus marke, that the power which proceedeth from the Spirite of GOD is the onelyonly thing that mayntaineth and preserueth vsus in our state:… 104.30 as it is sayde in the hundred and fourth Psalme. Is not bread a dead or insensible thing? Howe then coulde wee receiue life thereby, but that it is Gods pleasure? Thus doeth Moses here put the people in mynde of the miracle of the Manna, in such sort as hee had reported it afore. For if the people had incontinently founde Manna in the wildernesse, they woulde hauehave thought that the place had brought it foorth: but they pyned a whyle, and murmured against God. Then came the Manna, a verie vncouth and strange thing. Whereby the people were conuinced, that God had regard of their necessitie. And when the Manna was fallen, eueryevery man gathered his quantitie, and they distributed it all among them, so as nothing remayned, neither wanted there a grayne of the wonted measure. Whereby it appeareth, that the feeding of seuen hundred thousande persons with the Manna, yea and that in such certeine & foreappoynted measure as if a man shoulde say, eueryevery man shall hauehave as much as hee needeth, came not of haphazarde. On the other side, there fell none vppon the Sabboth day, but on the day before fell double quantitie. Wee see therefore that God distributed his Manna, like as when a mans children come about their father for their foode, and hee giueth eueryevery of them his pittance in due measure and proportion. Againe, if they keepe the Manna beyonde the Saboth day, it rotted: so as they coulde not keepe it longer than was appoynted by God, to receiue thereof any sustenance and nourishment. Wee see then that God vttered his power so many wayes, as the people ought not to hauehave douted, but that they were fedde by myracle, and beyonde the common course of nature. That is the thing which Moses declareth heere, in saying, Thou diddest not eate any bread.
But let vsus consider well the reason which hee addeth here, That thou mightest knowe that I am the Lorde thy God. Here the people bee reprooued not onelyonly of ouershameful leawdnesse and stubbornnesse, but also of vtter vnthankfulnes. If God vtter his heauenly power, so as it shewe it selfe apparant vntounto vsus; wee bee touched and mooued with feare, to yeelde him reuerence: but yet by the way wee may alledge that hee maketh vsus afrayde, and that wee bee astonished at his glory, which is the cause why wee are not able to yeeld him the honor that he deserueth: but when God ioyneth both in one, that is to say, when on the one side hee maketh vsus to vnderstand his infinite and inestimable power, and on the other side draweth vsus vntounto him gently & with fatherly goodnesse, thereby shewing and witnessing the louelove that he beareth vntounto vsus: then is there no more excuse, we bee dubble condemned. For (as I sayde afore) the glorie of God, ought to make vsus to stoope, and to yeelde our selues pliable vntounto him; and his goodnes ought to allure vsus vntounto him. So that vnlesse we be too much blockish, we must needs be throughly moued to louelove our God. Now then if there be neither louelove nor feare in vsus after that God hath ministred al meanes & occasions of them both vntounto vsus, is it not an vtter condemning of vsus? That is the thing which Moses meant, saying, It is a wonder that you do not otherwise knowe your God; yt is to say, That I am the Lord who hauehave shewed my selfe to bee your father & redeemer, in that I hauehave taken you into my keeping and protection, and hauehave not fayled you in any thing.
Nowe this that is heere spoken of Manna, wee must apply to all the benefites of Gods hande. What then is the thing which he intendeth in shewing himself thus bountiful towards vsus? On the one side hee woulde that wee should acknowledge him to bee our onelyonly God, and that hee hath in himselfe the fulnesse of all good things, and that hee is our father, and that wee shoulde not gadde here and there as men commonly doe, who swaruing aside and fleeting too and fro, doe dayly forge to themselues newe gods. They will easily confesse that there is one soueraigne GOD; but yet for all that, they cannot fynde in their heartes to rest wholly vppon him, they hang alwayes in dout and wauering, with what is this God? What maner of one is hee? Yee see here howe the intent of our God is to withdrawe vsus from all outleaping imaginations, and to plant in vsus a welgrounded and settled determination, that wee might say, O Lorde, thou art hee which made both heauen and earth; thou hast all thinges in thy power, and vnderunder thy dominion; it is to thee that all honour is due; vntounto thee belongeth all power. Thus much for that poynt.
Nowe must wee proceede to the second; which is, that wee so acknowledge him to bee our father that, wee assure our selues of his louelove, and that hee hath care of our saluation. For if wee bee at no further poynt, than to acknowledge him to bee God; it doeth but leaue vsus alwayes in feare: and in verie deede the maiestie of God doeth of it selfe terrifie vsus: insomuch that when as wee shoulde drawe neere vntounto him, wee deuise to flee away, vntill the time that hee doeth assure vsus of his fatherly goodnesse. The chiefe poynt therefore is, that hauing attributed all power and strength vntounto him, wee vnderstande also that hee hath chosen and admitted vsus for his people, and that hee will so holde vsus in his custodie as wee may bee able to say, that our life is altogether blessed, for so much as hee hath seperated vsus from the rest of the worlde, and giuen vsus priuiledge to call vppon him, and to hauehave our recourse vntounto him, and to trust assuredly that hee will neuer forget vsus, but that hee will furnishe vsus with all thinges that bee requisite not onelyonly for this earthly life, but also for our euerlasting saluation. That then is the true knowledge of God; and if wee proceede not to that poynt, then are wee deafe, blynde, and senselesse. Let vsus euermore conclude, that vntill wee hauehave learned to honour our God; to submitte our selues wholly vntounto him; to doe homage to his maiestie; and to repose all our contentment and rest in his gracious goodnesse and fatherly louelove; so as wee stay our selues altogether thereuppon, assuring our selues that our saluation is sure in him: if wee bee not at that poynt, it is a token that wee knowe nothing, and that wee bee still miserable beastes. Wee may well say this and that; but to what ende? All is but confusion. That is the thing which wee hauehave to remember concerning this Text.
Nowe, that this doctrine might bee of the more authoritie, Moses speaketh in the name of GOD, howbeit that it is hee himselfe that speaketh; wherein there seemeth some contrarietie and loosenesse of matter. For hee sayeth, I hauehave lead you through the Wildernesse, wee hauehave discomfited Sehon king of Hesebon, and Og king of Bazan. Thus doeth Moses followe this sentence, as it were by a threed, and sayeth: I hauehave nourished you in the wildernesse, and yet it was GOD that did it. Meant he to vsurpe the honour that partayned to GOD alone when hee sayeth, We did discomfite those kings? Surely the matter is all one in that Moses speaketh in his owne person, and in the meane while bringeth in GOD speaking also: this doeth rather giuegive vsus a profitable admonition, to wit, that although GOD speake to vsus by the mouthes of mortall men, whome hee ordayneth for that purpose; yet must not wee therefore diminish the authoritie of his worde. Let vsus therefore honour God, and yeeld obedience to his worde, when it is declared vntounto vsus by men, as if wee sawe him present among vsus. That is the thing which Moses meant. In very deede, hee did acknowledge himselfe to bee a frayle man, and hee exempted not himselfe from the rest of Adams children, hee was a member of the Church. But yet for all that, forasmuch as hee was ordeyned to bee a minister of GOD, and was to carry the worde in his name: hee meant to authorise the woorde, to the ende that it shoulde not bee lightly regarded, not despised, vnderunder pretence that hee which speaketh it is a creature. The thing then in effect, which wee hauehave to beare in mynde touching this place, is that when wee reade the thinges that were written by Moses, and by the Prophets, and Apostles, thereby wee vnderstande that GOD did rayse vp men to bee as instrumentes and woorking tooles of his holy Spirite: and yet notwithstanding that hee will not hauehave our faith turned away from him vnderunder that pretence, but rather that wee shoulde take holde of his power and maiestie by his worde, and to yeelde due obedience thereunto. Thus shoulde wee practise this place.
Nowe after this, Moses addeth; That their garmentes and apparell were not worne with oldnesse, nor their shoes appaired for the space of fourtie yeres. This serueth to aggrauate the peoples vnthankfulnesse, to the ende they shoulde acknowledge themselues the more guiltie, for not hauing acknowledged the goodnesse of GOD which had appeared so many wayes. Let vsus then consider well, that the more GOD doeth multiply his benefites towardes vsus, and the greater diuersitie that there is of them, hee vsing it as a meane to instructe vsus after many fashions: so much the greater and more heynous is the offence, if wee profite not thereby.
True it is, that notwithstanding, although God giuegive vsus a taste of his goodnesse and power, but in some one only thing, yet is that ynough to condemne vsus, if wee bee not edified thereby. But when GOD multiplyeth his goodnesse by vttering his power to our eyes, to our eares, to our handes, and to our feete, so as the faulte is onelyonly in the hardnesse of our heartes, that wee bee not exercised in his benefites; it maketh our sinne so much the greater. Wherefore let vsus beare well in mynde the meaning of Moses, that wee may the better doe our endeuour to consider howe many wayes God hath made vsus beholding vntounto him, and howe greate the diuersitie of his gracious doings is towards vsus, as in deede the number of them is infinite. Let this (I say) the more inforce vsus to sharpen our wittes, that wee bee not dulheaded. Whilest God sheweth himselfe to bee neere vsus, let vsus not goe farre from him, vnderunder colour that wee bee turned away alreadie: but let vsus gather our wittes to vsus, and consider wel howe he worketh towardes vsus. And notwithstanding that our garmentes at this day bee not preserued after that miraculous manner; yet let vsus not omit to confesse alwayes that wee be cloathed through the free fauour of GOD, and that if hee did not furnish vsus with woll and all other thinges that serue to couer vsus withall, there woulde bee such a want, as wee shoulde dye of penurie and wretchednesse, and there woulde bee no meane to helpe it. Let vsus acknowledge this (I say) and let vsus profit our selues better thereby, than wee are wont to do.
Nowe Moses addeth more ouer, that when the people came into the lande which was promised them, then Og king of Bazan, and Sehon king of Hesebon came foorth and gaue them battell, and were discomfited by the people. Moses doeth heere againe lay foorth the goodnesse of God, such as hee had shewed it to that people. Yet therewithall hee reprooueth them still for their leawdnesse, and vnthankfulnesse. This meeting of them came to passe contrary to the expectation of the people: for they did not looke that Og and Sehon shoulde hauehave shewed themselues enimies: but rather that they woulde hauehave suffered the people to passe. These then were newe enemies that prepared themselues on the soudeine; whereat the people became abashed. And in very deede they had deserued to bee quite destroyed: for there was too shameful distrust to bee seene in them. When worde was brought them that it behooued them to goe to battell; beholde they were discomfited before they came at their enemies; & they considered not the power of this promise, namely, I will fight for you,…. 23.20 …. 14.9 you shall stande still, and winne the victorie by my power. Although that God had offered to bee their captayne and guyde in the warre, and had giuen them so good proofe aforehande, as they ought not to hauehave douted at all: yet were they in such perplexitie, that all was forlorne and past hope of recouerie with them.
Nowe we knowe that if men winne one battell, their heartes bee commonly puft vp, and they take better courage to goe forwarde: and that contrariwise, if they bee repulsed, then their heartes quayle. To the ende therefore that the Iewes shoulde not bee at that poynt, it behooued God to prouide a remedie for it, and in deede so did hee of his inestimable goodnesse. Insomuch that Moses nowe vpbrayding them with it, sayeth, That ouer and besides that God had fedde them fourtie yeares in the wildernesse, without bread or wine; hee had also fought against their enimies; and it was the handy woorke of God, that they had vanquished the two kinges, which came foorth against them, and had conquered their countryes, and settled there the two trybes of Ruben and Gad and the halfe Trybe of Manasses. By meanes whereof one quarter of their people or thereaboutes were prouyded of a sufficient portion to dwell vppon. Sith it is so, ought they not to hauehave beene wakened, though they had beene asleepe afore? Ought not this victorie to hauehave giuen them both courage and skill howe to honour their God, who had so shewed him selfe towardes them, and to hauehave caused them to put their trust in him, seeing his grace had beene so visible? But seeing they continue still in their stubbornnesse, doeth it not appeare that they bee vtterly past hope of recouerie? Therefore as nowe wee see the meaning of Moses. And heereuppon let vsus learne, that wee must acknowledge the goodnesse of God, not onelyonly in that hee doeth preserue and nourish vsus; but also in that he doeth set himselfe against our enemies, and suffereth vsus not to bee made a pray. When wee be in this wise defended by God; and that hee is our buckler and our fortresse; wee ought to magnifie his mightie power in that behalfe, and to acknowledge him to bee our God and father, and to yeelde him the prayse that is due vntounto him.
True it is that wee hauehave no such victories as Moses speaketh of: howbeit, if we did wel consider the hatred that a great many beare toward vsus, and how eager they be to deuoure vsus and swallowe vsus vp: wee coulde not but confesse that they bee brydled by some secrete working of GOD, seeing wee bee preserued all this whyle, euen without the power of man, and without any vanquishing of them with our owne handes. This is a marueylous goodnesse; which it woulde behooue vsus to perceiue, and which wee doe very slenderly acknowledge. Nowe there are also ghostly enimies, against whome wee bee defended. For what shoulde become of vsus, if GOD shoulde not fight against Sathan, and against all the powers of hell? There needeth no greate fighting against vsus; (as wee see too much by experience) any one temptation bee it neuer so light, maketh vsus by and by to slip away. And what woulde then become of vsus when wee bee assayled on all sides, and when the diuell inforceth him selfe to the vttermost to entrappe vsus? If GOD did not helpe vsus then, what woulde become of vsus? Now then, let vsus hauehave our wittes better wakened than wee hauehave had them heeretofore, that wee may perfectly perceiue howe many wayes GOD sheweth him selfe to bee our protectour, and that it bee not cast in our teethe, that wee bee deafe and blynde, and vtterly bereft of discretion and reason.
Nowe in the ende Moses addeth; Therefore keepe the wordes of this couenant, to doe them, that thou maist prosper: and that in all things which thou doest, all may goe well with thee. Here wee perceiue, first that which was more largely spoken of yesterday: to wit, that whereas Moses had declared vntounto the people, that God had not giuen them eyes, nor eares, nor reason: his so dooing was not to make them carelesse, or to rocke them asleepe, or to diminish the faulte whereof they were guiltie, but rather to driue them to seeke remedie where it was to be found. After that manner therefore must wee expound the doctrine that is contained in the holy scripture touching the fauour which God sheweth vsus, in that hee vouchsafeth to enlighten vsus, & to refourme our heartes to the obeying of him, that hee may drawe vsus vntounto him. True it is that many scorners will profite but little by this doctrine, and that they will rather take occasion by it to blaspheme God, and to say: Very well, if I cannot doe aught that is auaylable, let God blame himselfe. For seeing that hee hath not giuen mee the grace to doe better, what shal I doe? If I inforce my selfe to no purpose: to whome shoulde the fault bee imputed? There bee very many dogges, that doe thus barke against God. There bee others that fall fast a sleepe in their rechelessenesse, saying: Seeing it is so, I will keepe on my course still. If God lift to amende mee, let him doe it: I can doe nothing, it is but labour lost for mee to goe about it. Thus doe the wicked falsely abuse the doctrine of God.
Moreouer there bee some that hauehave their eares so tickelish, that they cannot abide that wee shoulde syncerely and plainly preache that thing which is manifestly declared in the Scriptures; to wit, that it is the peculiar office of God, to inlighten vsus, to giuegive vsus eyes and reason, and to drawe vsus vntounto him: and that otherwise wee bee so vntowarde, that wee cannot applye our eares, or eyes to any thing else than to euill, but are holden in the bondage of Sathan, so as wee bee not able to stirre one finger,Ephes. 2.1. 2. Cor. 3.5. nor to hauehave one good thought▪ vnlesse it bee giuen vsus from aboue. When wee speake thus, there bee some that are ouer dayntie, which woulde fayne that this doctrine were buryed. And wherefore is it, that they profite so little thereby, and that they doe thus kicke against the Spirit of God? Is it not wisedome ynough for vsus to declare that which wee must vnderstande by the holy Scripture? We heare what speach God vseth; namely, that in man there is no goodnesse, nor vnderstanding of the trueth; that hee is so corrupted through sinne, that all the light which wee suppose our selues to hauehave is but meere ignorance: that our lustes bee rebellious against God, that wee bee so dull, as we vnderstande not what is profitable for our saluation; but doe drawe cleane backewarde. Let vsus speake simply on that manner, seeing that God doeth so teach vsus. But yet let vsus vnderstande, to what ende this doctrine must bee referred. It is not to the ende that men shoulde passe their boundes, or not consider what they are; & that they shoulde be past shame & mocke God, as though they were not guiltie of euil: but rather that knowing themselues to bee men, (that is to say wretched creatures, vnprofitable to any good, and that this serueth not to make them carelesse so as euerie man might say, I can doe nothing, let God worke if he wil) they should flee to him for refuge, knowing that it is his proper office, to remedie our sinnes, and defaultes. And therefore Saint Paule sayeth,Phil. 2.12. Let vsus followe our saluation, euen with feare and carefuluesse. And why? Because God giueth the will, and the power to performe according to his owne free goodnesse. Loe howe Saint Paule sayeth, that it belongeth to GOD to reforme our heartes, that wee may will well: for of ourselues we are not able to attaine thereunto, but are altogether giuen to euill, vntill GOD doe prepare vsus. HaueHave wee once a good will? That is not all, for GOD must also giuegive vsus the power to doe it. His doing therof then is, not for that he is bound thereunto, not for that we on our part be readie thereto, or hauehave any disposition or desert in vsus: but of his owne free goodnesse. Thereupon Saint Paule sayeth, O is it meete that euerie man should take his ease, and bee carelesse? Nay, clean contrariwise he exhorteth vsus to performe our saluation with feare and carefulnesse. And seeing that wee can doe nothing, but it belongeth to God to giuegive vsus the good that we want: lette the same teache vsus to stoope, and to call vppon our GOD, and to seeke all our welfare in him. For otherwise, in what case were wee? Wee shoulde bee quickly surprised of Satan. That then is the thing which Moses meaneth in that hee addeth for a conclusion, Keepe this commaundement. And whence then proceedeth this conclusion? Euen of this, that God had not yet giuen thē eyes and eares, and that hee had not giuen them an heart to vnderstande. Moses maketh an argument thereupon, and telleth the people that they must bethinke themselues to returne vntounto God, and to giuegive ouer them selues vntounto him; and then shoulde they bee wel assured that God woulde so worke, that as many as sought him in lowlinesse, should bee gouerned by his holy Spirite.
Moreouer, let vsus mark wel, yt where it is sayd, Thou shalt keepe the wordes of this couenant for to doe thē: Gods so saying vntounto vsus is not to ye intent we shoulde but only be talkers of the things which wee hauehave learned in his schoole, but also that wee shoulde endeuour to practise the doctrine which wee hauehave heard. Therefore, let not our resorting to heare the worde bee to learne onelyonly to talke thereof: but let vsus also vnderstande, that it must refourme our life, so as wee may shewe by our deedes that wee hauehave not lost our time, and that the labour also which is taken for to teache vsus, hath not beene bestowed in waste. After that manner ought wee to keepe the wordes of this couenant. And hee sayeth moreouer, All the wordes, to the intent wee shoulde put the more indeuour thereunto. For wee take some worde at a glaunce, and thinke that to bee sufficient. But God will hauehave vsus to giuegive so attentiue eare, as nothing may escape vsus; and in verie deede there is nothing superfluous in his doctrine. Is it meete then that when God doeth teach vsus, wee shoulde hauehave our eares otherwise occupyed, or wandering hither and thither? The thing which we hauehave to remember (as hath beene declared more at large alreadie) is not that God woulde hauehave vsus to learne but some little piece, and to bee able to talke of it, and so to let it slippe away againe: but that wee shoulde in all poyntes and in all respects be wel aduised to yeeld him obedience. True it is, that this shall neuer bee doone perfectly, so long as wee bee in this worlde. Hee doeth no more but shewe vsus the ende whereunto it behooueth vsus to tende. Let vsus enforce our selues thereunto as much as is possible for vsus; and if God doe supply our infirmities, wee bee so much the more bounde vntounto him, for that hee beareth with vsus. But yet howsoever the case stande, let vsus not flatter our selues, nor fall asleepe, vnderunder colour that wee bee weake yea and vtterly vnprofitable; but rather let that prouoke vsus to goe farther, specially seeing wee knowe, that GOD hath not …et downe one piece of his lawe for one man, and another for another, but will hauehave vsus all to bee all of one faith.
As touching this worde where it is sayde, That thou maist prosper, or else that thou maist goe …right in all that thou doest. For this phrase of speeche signifieth two things, as is to bee seene through all other textes of the Scripture. For sometime it signifieth to walke wisely, or to behaue a mannes selfe discretely; and some times it signifieth to prosper: and both these may bee verie well agreeing to that which Moses treateth of in this place. For it was first of all declared heere aboue, that when men will needes bee wise in their owne conceites, and forge vntounto themselues any newe rules to liue by, then they bee blynde wretches, and doe nothing but wander from the right way. In deede there is a shewe of reason when men giuegive themselues ouer to their owne brayne, and saye, I fynde it good. They may well please themselues, and also pretende some proofe of the pelting trashe which they hauehave inuented; according as Saint Paul sayeth, that the traditions of men hauehave in them a kinde of wisedome,…. 23. yea, and a kynde of gloriousnesse, which is counted wisedome in the opinion of the worlde; and yet eueryevery whit of it is but meere deceyt. For whatsoeuer is counted high and excellent in the sight of men,Luke 16.15. is abhomination in heauen, as it is sayde in Luke: and so also hath Iesus Christ the soueraigne Iudge pronounced sentence thereof. Seeing then that the case standeth so: let vsus consider that wee cannot walke wisely, nor our life bee well ordered, vnlesse it bee wholly and throughly conformable to the will of our God, so as wee gad not in and out at all aduenture, nor imagine that wee may doe what wee list, but onelyonly giuegive eare to that which God sayeth, and holde vsus to the same, without swaruing eyther to the right hande or to the left. This I saye is our wisedome and our reason: namely, that wee yeeld our selues teachable vntounto God, and attempt not any thing of our owne motion and rashnesse: but holde our selues contented to obey God ordinance. And thereof also commeth all manner of prosperitie. For although men beare themselues in hande, that they gayne much by following their owne imaginations and deuises; and that God also doe often times permit them to hauehave aduancement and furtherance for a …e, o… purpose to blinde them: yet doeth it fall out, that our end is euermore accursed, when wee followe our owne deuyces, and giuegive the raynes of libertie to our lustes.
God (as I hauehave sayde afore) doeth in deede suffer the backeslyders to hauehave successe in their doings; but surely they see not howe it is the iust vengeance of God, and that Sathan doeth carrye them away, because they flatter themselues, whereuppon when they hauehave all things at will, they despise GOD and become vnrefourmable. I confesse it commeth so to passe: but woe to them which for a time hauehave any such prosperitie: for their … must needes be turned to weeping and gnashing of teeth, as it is in like wise accursed before God.Luk. 6.28. Will wee then hauehave a true and a continuall happinesse, and that God blesse all our labours and all that wee goe about? Let vsus then continue in that which is spoken in this place, namely to submit our selues wholly vntounto God … and to attempt nothing but that which hee giueth vsus leaue to doe. For when the worlde deemeth vsus most miserable, and our case seemes to goe altogither backewarde, and that GOD tryeth our patience many wayes, so as wee bee at the poynt to creepe out of the way into holes: then doth God make it manifest that there is none other happinesse but to sticke vntounto him, and to yeelde obedience vntounto his worde. This is the thing that Moses meant, according to that which wee sawe heere before, namely, that our Lorde promised his blessing to the people,Deut. 28.1. if they holde them selues vnderunder the yoke that hee had layde vppon their necke. Let vsus therefore marke it well, that Satan must needes scatter vsus, as often as wee thinke to bee of abilitie of our selues. For when wee shake off our God, and prouoke his wrath; then must hee make it apparant vntounto vsus, that all happinesse lyeth onelyonly in him; and then when wee be gone away from him, there remayneth nothing but al manner of miserie; and although hee shewe it vsus not at the first dash, yet shall it appeare in the end. Let vsus therefore giuegive place to our faith, that wee may alwayes sticke fast to that which is declared heere.
Now let vsus fall downe before the maiestie of our good God, with acknowledgement of our sinnes, beseeching him to vouchsafe to touch vsus more and more to the quicke; that being beaten downe with true repentance, wee may wholy repaire vntounto him, seeking to bee gouerned by his holy spirite: and that hee so refourme vsus as we may no more liue after our wicked affectiōs, but that all manner gainstryuing may bee quite displaced in vsus: and that therewithall he make vsus to feele the power of his grace, so as wee may stay vsus altogither vponupon the same, and not cease to call vppon him, as vponupon our father & sauiour, in the name of our Lorde Iesus Christ, albeit that wee bee vnworthie, because there are so many things in vsus, to make vsus as straungers vntounto him. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and nations of the earth, &c.