Sermons on Deuteronomy, Sermons · Sermon 168
On Friday the x. of Aprill, 1556. The CLXVIII. Sermon which is the fifth vponupon the nine and twentith Chapter.
22 Thus will the generation to come, …ay, namelie your children which shall succede after you and the straunger which shall come from a farre lande, when they see the plagues of this lande, and the diseases of it wherewith the Lord shall hauehave smitten it.
23 The brimstone and sault wherewith hee shall hauehave burned all his lande, so as it shall not bee sowed, nor yeelde fruite, nor hauehave anie grasse growing thereon, as in the ouerthrowe of Sodome and Gomorrah, Adam and Seboim, which the Lord destroyed in his wrath and displeasure.
24 Then shall all Nations say, wherefore hath the Lorde doone this to this Lande? O how fierce is his great wrath?
25 And it shall bee aunswered, because they forsooke the couenaunt of the Lorde GOD of their fathers, which hee made with them, when hee brought them out of the land of Egypt.
26 For they went and serued other gods, and bowed themselues before the the same gods whome they knewe not, neither hadde they doone them anie good.
27 Therefore is the wrath of the Lorde kindled against this land, to bring vponupon it all the curses written in this booke.
28 And the Lorde hath rooted them out of their lande, in wrath, anger, and great indignation, and he hath throwne them out into an other land as it appeareth at this day.
29 The secretes of the Lord our God be reuealed vntounto vsus, and to our children for euer, to the intent we should do all the wordes of this law.
MOses proceedeth here still with the matter which wee beganne yesterday, namely, to declare howe detestable our rebellion is vntounto God, when he hath once taught vsus by his worde, and can not winne vsus, but wee turne heade to the contrarie. For it had beene enough to hauehave declared in one worde, that none shoulde remayne vnpunished: howbeit forasmuch as men doe not so quickely consider the vengeaunce of God to be mooued therewith to the quicke, therefore Moses addeth threateninges vponupon threatnings, declaring that the punishmentes shall bee so greeuous, that euerie man shall bee abashed at it: according also as the Prophet Ieremie vseth this phrase of speach,…. 3. saying yt al mens eares shal …ingle at the hearing of the straunge thinges which God shall hauehave wrought in Ierusalem & the lande of Iudah. For if God chastise vsus after the common order, wee regarde it not, we take it to be but haphazard, or else we doe linger til ye plague be past; but as for submitting ourselues to God, it is no part of our care. That is ye cause why Moses doeth in this place inhaunce the plagues which God woulde sende vppon that lande, to the intent that the people might bee the better instructed, and euerie man looke to himselfe, and vnderstand that if they tempted Gods patience, they must needes fall into this so horrible extremitie. In which respect hee saith, That the generations to come, and those also which shoulde resort thither from farre countries, shall inquire thereof as people abashed. By which woordes hee doeth vsus to vnderstande, that the punishmentes which God woulde sende vppon the rebelles, shoulde be straunge, such as should make all folke astonished, and amased at the sight of them, and to say, this is a matter that hath not beene woont to be; it must needes be that the hande of God hath gone this way. Nowe wee see the meaning of Moses. And herein wee hauehave to condemne our slowenesse, seeing that God must be faine to describe thinges vntounto vsus, as it were in a painted table, the cause whereof is for that wee bee not plyable to receyue the admonishmentes which hee giueth vsus. We thinke our selues able folke: but in so doing wee doe all of vsus beguile our selues with selfesoothing, vntill our Lorde doe as it were beate it into our braynes by force, that if wee proceede on to offende him, wee shall not escape his hande, yea, and that wee shall be handled with such rigour as shall make all them to tremble which see but the tracts thereof: so that not onelyonly wee that receyue the strokes, shall be confounded, but they also which come from farre shall confesse, that it was the vengeance of God, which was not without cause, and that it must needes bee, that wee did committe ouer greeuous and hainous offences, seeing that God is thus inflamed against vsus.
Moreouer Moses sheweth that God will no more spare a whole country, than one man: least they should shroude themselues vnderunder the multitudes of people that giuegive themselues to wickednesse, and thinke thereby to scape the better cheape before God. It is expressely saide that if anie man sinne hee shall be punished:Ezech. 18.4. and if a whole lande be faultie, God will wrappe them all likewise into one fardell. Therefore let vsus not bleare our eyes wilfully as wee see the Papistes doe, who vaunt themselues this day, because ye number of such as are inclined to their superstitions is not small. They boast them of their great multitude, making it their buckler against both God and men. And thereupon they doe despise vsus, and it seemeth to them, that they may of good right condemne the pure and true religion. But contrariwise God telleth vsus, that when a whole land hath forsaken the right way, that rebellion of theirs shal not go vnpunished, albeit that the multitude of them which be faultie, be neuer so great. Finallie wee must beware that we followe not one an other to do euill: for if a blinde body doe leade the way, hee shal fal into the ditch, and likewise they that followe him: hee shall not exempt them by his fal. We must therefore vnderstand, that when God calleth vsus, wee must sticke vntounto his voyce, and obey it: and if all the worlde fall away, and euerie man goe astray, yet must not we ground our selues vponupon the examples that wee see, as if wee woulde say, It is lawfull for mee, for manie hauehave this custome. We may not make that a law, but we must stand stedfast in ye obedience of our God. This is the thing which we hauehave to remē ber concerning this place, where Moses speaketh not of euerie man particularly, but of the whole lande, vsing the comparison of Sodome and Gomorrah, of Adama and Zeboim: according to the cōmon maner of the holy scripture, where the Prophets doe put men in mind of the dreadfull punishment which God sent vppon those cities. And indeed S. Iude saith in his Epistle, that it is as it were a myrrour of the fire that is prepared for the wicked,Iud. 7. yt wee might alwayes behold howe God is Iudge of the world. Therefore it is not without cause, that Moses speaketh here of Sodom & Gomorrah: as if he should say, albeit that God do always punish sin, yet the examples thereof be not alwayes so notable, as in that ouerthrow of Sodom & Gomorrah, and of the townes neere vntounto them. For there it was his will to shew by one deed that he was not a partie to be dalied withall: and therefore it was his wil that the remembrance therof should continue, and that euerie man should walke warely. When men speake of Sodom & Gomorrah, they ought to consider that he which ouerthrew them with lightening and tempest, is at this day liuing in heauen, & that he hath not changed his purpose nor giuen ouer his office, but that his maiestie is accompanied with his iustice and power. Therfore let vsus not tempt him: but if hee vse patience toward vsus, let vsus vnderstand that when hee hath long delaied, we must come to reckening: and if the punishment be not now visible vponupon vsus, as it was then vponupon the said townes, yet wil the time come that we shall perishe. That in effect is the thing that Moses ment to signifie in this place.
We hauehave here a generall instruction, which is, y• for asmuch as God hath euermore punished the worlde, it shoulde therefore be the more to our reproch, if wee profited not thereby, in acknowledging our selues so much the more guilty according to the saying of S. Paul who giueth ye verie same rule,1. Cor. 10.6. & 11. in the tenth chapter of the first to the Corinthians, namely that when God punisheth mens stubbornnes, couetousnes, vnbeleefe, superstition, fornication, and such like sins: his so doing is a liuelie image of his iudgement. Let vsus beware that when God teacheth vsus at other mens cost, wee profit in that schoole. For if we become hardhearted, it shall be made manifest vntounto vsus at the last day, that it was long of nobody but of our selues, that wee were not reduced into the way of saluation, because we would needs wilfully misse it, as if we had cōspired with Satan, to our owne destruction. Therefore doth he also say,Col. 3.6. that the vengeaunce of God is wont to come vponupon all misbeleeuers: as if he shoulde say, let vsus not tarrie till God strike vsus, but seeing we do perceiue him to be Iudge of the world, let yt touch vsus, & let eueryevery of vsus bestir himselfe to repentance. Moses hauing spoken so, addeth this further declaration, and saith that they which come from far countries, & the childrē also that shold be born after ye euent of such a punishmēt: shal al inquire of it as astonished, saying: What meaneth this? And now he addeth for a cōfirmation, yt the shame therof shal remain vponupon them yt be so afflicted: wherby he sheweth, that they shal not yet escape, after that God hath taken them out of the world, but that they shall beare the marke of infamie, insomuch that euen the blind shal condemne them, and eueryevery man despise thē euen when their carkesses be rotten and brought to nothing, and yt the remembrance of them shal be odious to the world. For men will say, It is because they forgot the God of their fathers, which had brought them out of the lande of Egypt, and turned to strange Gods whō they neuer knew. That is one point which we hauehave to note in this place.
And by the way Moses doth vsus to vnderstand, that if the Iewes be not pliable afore hand, it shal come to passe that afterwarde other men shalbe taught to beware by their great destruction whether they will or no. And that is well worthie to be marked. Whensoeuer God reproueth vsus, we couer our sinnes, and although we hauehave no great colour so to doe, yet doe wee euermore take leaues to hide vsus, after the example of our father Adam.… 17. To be short, wee bee so shamelesse, that wee will rather alleadge friuolous excuses, than yeelde to condemne our selues. God doeth threaten vsus, but we do make none account thereof; wee offende notwithstanding, whereby we shewe our rebelliousnesse. If wee be asked, Goe too, doe you perceiue the hand of God? O say we, I wot not wherfore I am afflicted. Thus do men euermore goe backward: and in steede of appeaching themselues, they fal to disputing and cauelling to escape as they may. To be short, we will neuer come willingly to the acknowledging of our sins. What doth God then, when he seeth vsus to bee so vntractable? Hee teacheth others. Forasmuch as it is but labour lost to apply himselfe to vsus, & because we be as logs of wood, hardharted and wilful in wickednes: the exāple of vsus is a good instruction to others, which come to read ye it is the vengeance of God, & so do acknowledge it in our persons: & in the meane while, we be shut out from all remedie: for wee had not the power in time and place, to receiue the correctiō that God sent vsus. Thus ye see what we hauehave to note in this place, where Moses saith: that they wil say: It is not a matter any whit darke nor anie more to bee doubted of, that they which bee stubborne hearted against GOD and hauehave vsed contention to make them selues innocent, may very wel wrie their mouthes: but yet will GOD stirre vp tongues to discouer their iniquities, and they must become a common prouerbe, and hauehave their doings blased abroad; as who shold say, god hath punished thē on this wise, bicause they forgot him. After he had deliuered thē by his incredible power, and wrought so many wonders for their safetie, they laid al this vnderunder foote, & turned thēselues vntounto strange gods. And hereby we be taught that when God giueth vsus yet meanes to returne vntounto him, we must not draw back, leeing yt we shall gaine nothing thereby. And moreouer, sith it is his wil to teach vsus at other folkes cost, let vsus consider what is happened vntounto the Iewes, (according as S. Paul also leadeth vsus thither:) for they were the adopted people of God when wee were yet but as rotten.… God had left our fathers in their confusion, when in the mean while the family of Abrahā was chosen & aduā ced to ye heritage of saluation. Now then, if they being ye first borne, were so grieuously punished, shold it not make our haires to stand vp on end, seeing yt in comparison of thē we be as children borne before their time? In deed we hauehave beene graffed in their place: but yet they were ye naturall oliue, they were the branches proceeding of ye same roote, which was dedicated in the person of Abrahā. But we for our part were vnholy. Now if we succeed in their place, thinke we y• God wil spare vsus, if we folow their iniquities? We see how he hath dealt wt them, & it is a dreadful matter. Therefore let vsus learne to profit thereby, & not tary till our Lorde make vsus as it were a lookingglasse, ye others may be taught by vsus to our confusion. Thus ye see how we ought to put this place in practise.
Now Moses doeth here expressely accuse the Iewes, to ye intent to take away from thē al startingholes; saying: They forgot the God of their fathers & him that had deliuered them out of the land of Egypt, and set them free from that hard bondage. By saying, The GOD of their fathers, he meaneth that they were reuolted without cause. Which complaynt the Prophete Ieremie doeth also vse.Ier. 2.10. Go (saith he) ouer the sea, goe throughout al the countries of the worlde, see how constant the heathen are, they chaunge not their Gods, & yet they be but Idols; men did deuise of their owne fansies, yt such a religion was to bee had, & they sticke to it, shewing great constancie & stedfastnes, albeit that it hauehave no foundation. But I am the true God, & you hauehave knowen me to be so by experience, & yet notwithstāding you be euermore fickle to hauehave some noueltie, you cannot bee stayed nor restrained in my seruice: & is not yt to great an vnthankfulnes? So thē Moses telleth them here, that they hauehave forsaken the God of their fathers. Yet notwithstanding, it is not to be inferred hereupon, that because our fathers hauehave helde some euill trade of life, therefore wee must follow the same, for the Papistes & Turkes hauehave that defence common amongst them, namely, that it is nowe a long while since they hauehave behaued themselues after that manner. The Turkes say: What? It is eight hundred yeres ago since that Mahomet brought vsus to his law, and it hath bin kept euer since, our fathers hauehave deliuered it vntounto vsus from hand to hande. The Papistes also doe alledge their holy Councels; and the Traditions of auncient lawes: but (as I hauehave alreadie touched) it is not enough for vsus that our fathers hauehave deliuered vsus such a religiō as they thought good. But Moseses speaking here of fathers, doeth separate Abraham, Isaac, and Iacob, from the worlde, because God did sanctifie them. Those bee the fathers that deserued to bee of dignitie and reputation aboue worldlie men: for God did ordeyne thē to be followed that other men might become like vntounto them. That is the thing which Moses regarded.Ezec. 20.18. For in deede wee see that Ezechiel blamed the people for following the lawes and righteousnesse of their fathers: it might seeme at the firste showe, that here is some contrarietie. God on the one side condemneth the Iewes, for that they followed not their fathers; and afterwarde hee condemneth them, for that they followed them too much. Yea but those fathers did differ verie much. For in this place the fathers bee they whome GOD hath exalted to credite, to whome also hee willeth vsus to sticke, that is to say, the holie Patriaches. They therefore shoulde drawe after them all their generations that there might bee a true vnion of faith, and one accorde, to prooue that they be the children of Abrahā: but in steed of these, they folowed their bastarde fathers, as S. Steuen telleth thē, saying, You hauehave alwaies resisted the holy Ghost,Act. 7.51. as your fathers did: and againe, bee not a stubborne and frowarde generation, as your fathers were, which prouoked God to wrath in the wildernes: they were full of bitternesse. Therefore we must hauehave this difference of fathers. And if we meane now to worship the true God in such sort as is requisite, we must hauehave the holy Patriarches to guide vsus, so as we may protest that we be ioyned with them in true vnitie of faith. Also we must hauehave the Apostles, which bee called the fathers of the Church. For when wee followe that rule, wee cannot faile. And therewithall let vsus beware that we mingle not our selues with them yt are growen out of kind from the true fathers, as the Papistes doe, who sticke stoutly to them. For they which were backesliders, which forsooke the pure doctrine of the Gospel, which also peruerted and corrupted the religion of our auncient fathers: those be the verie fathers of the Papistes, which hauehave falsely vsurped that title. Let vsus therefore beware of such a mingling, without any discretion. Marke that for a speciall point. Finally, forasmuch as God hath at all times beene reueiled vntounto them that hauehave shewed vsus the way of saluation, let that suffice vsus: and let it serue to confirme our faith, that we be not hindered in the submitting of our selues vntounto him to whome we owe all manner of obedience: nor become so fickleheaded as to turne from that which hath beene taught vsus from the beginning: for wee hauehave the lawe, which beareth vsus witnesse, that the religion which we hold at this day, hath beene alwayes among the Patriarches, and that it was then ratified when the people were brought out of Egypt. And we hauehave the Gospel, which is a whole and a ful confirmation vntounto vsus, and the finishing vp of the lawe, from whence we must drawe all thinges, if we intende that God shall allowe of our religion.
Nowe secondly GOD speaketh of the deliuerance of his people, that by their owne experience they might bee conuicted of their transgressions, I hauehave (saith he) brought them out of ye land of Egypt. Here did they feele the grace of God, and like as it was manifested to them by effect, euen so should they hauehave acknowledged that they were so much ye more bound vntounto him. Nowe then if they turne away, are they not double faultie? Yes truely. Thereby we hauehave yet to marke another warning; which is, to note well the giftes and benefites which God bestoweth on vsus, that the same may holde vsus in awe, and make vsus to yeelde ourselues so much the more vntounto him: and not to bee wauering. Howesoeuer Satan intice vsus, let vsus euer holde our owne still, and say, What? Our God thinketh it not enough to giuegive vsus his worde, but ouer and besides that, he maketh vsus to vnderstand ye power of his hande, by succouring vsus so manie wayes: we knowe that he neuer fayled those that serue him. Nowe then shoulde not the same be sufficient to prouoke vsus also to serue him? On the otherside, if wee doe forget the benefites which we hauehave receyued of God, we must not thinke that he will suffer them to be buried, he will surely put vsus throughly in minde of them, euen to our vtter confusion: according as we see how he speaketh here of the Iewes.
And nowe on the contrarie part he blameth them for that, That they bee turned away after straunge gods, which they hauehave not knowen, and which had done them no good. This is generally incident to all Idolaters. For notwithstanding that there be a kinde of wilfull opinion in them; yet are they at no certaintie. Like as the Papistes, which can not say that they bee assured of their religion, all is grounded vponupon a supposition. True it is, that they play the madde men: for when they bee tolde of their foolishnesse, they rage and storme and thinke that men do them the greatest wrong in the worlde, when they make any gainesaying to that which they imagine to bee good: and yet howsoeuer they fare, they hauehave but a supposall. For all their saying is, Our fathers taught vsus so: it is the order of our holie mother the Church: this hath nowe beene receyued of olde. Verie well, shall God bee outfaced with that? Shall his trueth, which wee ought to admitte to bee vnfallible, bee made voyde vnlesse wee bee grounded vppon custome and authorities of men? Nay, without that, there is nothing in men but vanities and lies. Hereby then wee must learne not to thinke that straunge which the Scripture speaketh, namelie that wee must fashion our selues after our fathers, howbeit those fathers which hauehave followed the trueth of God and none other. To bee short, wee shall finde that there is no certeyntie in them that followe not the lawe, & that none but the children of God can talke of it vppon knowledge,1. Iob. 5.2… according as Saint Iohn sayth in his Canonicall Epistle. Soothly it is not for vsus to bee taught by coniectures of men, when the worde of God is laide before vsus: for it is good reason that God shoulde hauehave so greate authoritie ouer vsus, as that when hee saith the worde, we shoulde wholy sticke to it, and seeke no farther: but yet is there alwayes a true knowledge in faith, and not a wauering opinion. Contrariwise, all they that serue GOD after their owne deuotion, doe but imagine, and serue gods whome they know not. The Papistes say, that the Virgin Marie is their aduocate, euerie one hath his patron, such as hee hath deuised of his owne heade; doe they vnderstande that GOD hath giuen them these offices? HaueHave they any Testimonies thereof? None; but they thinke so. When I goe on Pilgrimage or cause a masse to bee sung, or founde such a yeares minde: O that is goodly seruing of God. What? HaueHave you authoritie for all these thinges, that they be pleasing to God, and that hee alloweth them? O no sir, but our intent is good. Yea, but that is not enough to binde God: for hee must bee serued according to his owne will: and hee will none of all those things. To bee short, examine all that the Idolaters doe, and yee shall finde that they be rauished and puffed vp with a wauering opinion. Thereupon they sooth themselues exceedingly: but yet are they neuer assured of their case. Therefore it is not without cause that Moses reprooueth the Iewes, for following the gods which they knew not. And indeede howe shall a man knowe that which is not: for there is no knowledge, but the truth: and there is nothing but lies in all that men doe deuise, without the worde of God.
Againe hee saith yet further that the Idoles whome they serued, had doone them no good. Trulie the wretched misbeleeuers doe beare them selues in hande, that the Idoles whome they serue, hauehave doone them much good: as we see the Papistes doe, saying: Lo, wee finde it good to goe to s…ich a Saint, for there is such a miracle as sheweth that this deuotion is not vnprofitable: after which manner wee see the Idolaters to hauehave doone at all times. When we serued the Queene of heauē (say they in Ieremie) we had our fill of meate and drinke,….18. there was plentie of all manner of good thinges. Lo howe Satan blindeth these wretches, and God doeth suffer them to bee fedde with vaine flatteries, and to please themselues with their owne superstitions, to their condemnation. Neuerthelesse, that which is spoken by the Prophet Isay, shall bee alwayes true, namely, that Idoles hauehave no power to doe either good nor euill:…. …49. for they bee nothing. Therefore let vsus learne first of all to sticke vntounto the word, whereby God teacheth vsus, and let vsus followe our fathers, that is to say, those whome hee hath allowed and chosen, and set foorth for our example to the intent that wee shoulde imitate them. The verie point whereat wee must beginne, for the hauing of a pure religion, both certaine and infallible, is the said doctrine: and secondly that we be confirmed by the gratious giftes and benefits which God bestowed vponupon the olde fathers, yea and euen by those also whereof wee our selues hauehave had proofe in our own persons. Let these things induce vsus so much the more to giuegive our selues ouer vntounto him: and therewithall let vsus stande in awe of his threateninges, and likewise of his punishments, which we see executed vponupon all ye wicked that hauehave forsaken him. That in effect is that which we hauehave to remember vppon this place.
Nowe for conclusion Moses addeth: The secretes belong to the Lorde our God, and the things reueiled befor vsus and our children for euer, to the end we shoulde doe the thinges that are written in this booke. This text is taken diuerse wayes: Some doe expounde it, that the secretes of our God bee reueiled vntounto vsus, and to our children: and that is a verie profitable doctrine; for it is saide, that the lawe conteineth wonders that be incomprehensible to men, vntill time that hee hath opened their eyes. Therefore Dauid prayeth thus, Lord lighten me that I may beholde the wonderfull wisedome,…. 119.18. which is in thy lawe. And indeede, we doe neuer by our naturall wit vnderstande that which is shewed by the worde of God; it exceedeth all that is in man. And that is the cause why this grace is so highlie magnified in holie Scripture, that God dealt not with any nation, as hee hath doone with the Iewes: for that hee had not reueiled vntounto them the secretes of his woorde:Deut. 4.8. but left them to walke in brutishnesse and ignorance. It is to a good purpose therefore to say, That the secretes of our God be reueiled vntounto vsus at this day, that folke might be the more mooued to be attentiue to the law, knowing that God hath vsed a speciall goodnesse towarde them to whome he hath shewed himselfe so familiarlie; as wee hauehave alreadie seene in the fourth Chapter. But albeit yt the same doctrine be verie good & profitable, yet is it somewhat strained, because of ye words: for the text is thus, The secrets belong to our God: And immediatly after there is a letter set downe, which is as much to say in our language, as, And the thinges that are reueyled belong vntounto vsus and vntounto our children. Moses maketh heere a distinction, after which manner also it was taken by the Iewes, which rested vppon the letter, and they did well therein. For we must looke diligentlie to the letter, if we wil attain to the vnderstanding of anie text: but because they did not vnderstande the true sense that was in the same letter, they hauehave forged one that is altogether straunge, and hauehave played the beastes too much, for want of hauing an eye to the naturall sense of Moses. They say in effect, that the secrete Idolatries belong vntounto GOD, and the apparant Idolatries belong vntounto vsus, and to our children; to witte, to punishe them. In deede it is true that GOD punisheth priuie faultes, for hee reserueth manie sinnes to his owne punishing. We see that Idolaters do bleare out their tongues, and make a mocke, when they hauehave rushed out into all manner of naughtinesse: for their iniquitie is not yet ripe. Yet notwithstanding, God taketh order that some crime shall come to knowledge, and bee iustly punished, that they which see it, shall be compelled to say, that it was right. This is verie true. But Moses meant not so: for that were too bare a matter for this place. The thing that he meaneth in effect is this; That God hath his secretes to himselfe, and that vntounto vsus & vntounto our childrē he hath vttered his law, which is an apparant matter: as if he should say, yt we must put a difference betweene that which is conteined in holy scripture, and that which GOD hath hidden from vsus, of which also we hauehave neyther doctrine nor Testimonie. Wee must put a difference betweene those two thinges. True it is, (as I hauehave said) that all the doctrine of holie scripture surmounteth our capacitie, and is too high for vsus, were it not that God did inlighten our mindes. Notwithstanding, howe soeuer the worlde goe with vsus, yet when God vttereth a thing vntounto vsus, then hee calleth it an open matter. Why? Because hee woulde hauehave vsus to applie our selues to the same. And thereunto hee addeth a promise, that they shall not bee disappointed; according to this saying of his by his Prophete Esay: It is not in vaine that I hauehave saide,Isa. 45.19. seeke mee; As if yee shoulde say; that all they which are desirous to be instructed in the worde of God shall knowe his will by the same, neither will hee suffer them to erre, or to bee deceiued. Thus ye see how all thinges that God hath reueiled vntounto men, are called open matters. And why? Because it is not a doctrine laide vp in huckermucker, but a matter that ought to bee knowen to all men. Nowe we vnderstande, what Moses meant. VnderUnder colour that wee must not bee too inquisitiue of Gods secretes through too much curiositie, the worlde becommeth brutishe, and is well appayed to hauehave some excuse of ignorance: the Idolaters yea euen the veriest idiotes of them can skill to say, Let Gods secretes alone. And to what end? Verilie to the intent that men should seeke for nothing. O, beware, we must not know too much. Not but what meane you by that? For as for the thinges which our Lorde hath reuealed vntounto vsus by his worde, it is good reason that they shoulde bee knowen, and that wee shoulde giuegive eare to them, and bee diligent to applie our indeuour to the same. If we passe our boundes, by beeing more inquisitiue than is lawfull for vsus, wee enter into a maze. Thus see wee as now what Moses meant to say in this place, namelie that the people should not foade their owne ignorance, as men are wont to doe. My friendes (saith hee) be well aduised; for the secret thinges belong to our God, looke what hee woulde not hauehave knowen, that hath hee reserued to himselfe. But as for the thinges that are reueiled; hee hath imparted them to vsus, & to our children for euer, to the ende that we shoulde doe the thinges that are written in this booke. Knowe yee (saith hee) that the thinges which are conteyned in his lawe, are profitable for the well ruling of our liues. And agreeably hereunto also Saint Paul saith: that all the scripture is profitable to teach,2. Tim. 3.16. to exhort, to reproue & to make the man of God perfect to all good workes. Sith the case standeth so, let vsus applie the exhortation of Moses to our owne vse. And first of all let vsus marke well, that none bee exempted for their ignoraunce, that is to say, that none shal hauehave anie excuse which hauehave disdayned to heare God when he spake vntounto them. And why? If they say, these be secret matters; I aunswere, and hath not God published them? Yes, but they be aboue our capacitie: let vsus craue the spirite of vnderstanding, and it shall bee giuen vntounto vsus. But howe soeuer it bee, let vsus not say, I am no clerke, I hauehave not beene at schoole; for beholde, the lawe is set foorth to all folke both litle and great; God woulde hauehave vsus all to bee instructed therein. Therefore they be apparant matters, which must bee knowen to vsus and to our children. And wherefore? Because it is for our profite. We shall there finde wherewith to bee edified, and wee knowe that God woulde hauehave our life to bee ruled thereby. Let vsus therefore bee diligent, in such sorte as wee presume not to passe our boundes, when wee be desirous to be taught in the schoole of God. Thus much for one point.
Neuerthelesse God reserueth his secretes to himselfe, from the which wee must absteyne with all modestie, and submit our selues thereunto. Wee may not therefore doe as manie fantasticall heades doe, which couet to knowe this and that, whereof wee hauehave no reuelation in holy scripture. Wee must holde vsus still when God hath not spoken of an vnknowen thing and which is not conteyned in holy scripture. For it is the greatest wisedome that can bee in men, not to bee inquisitiue of further thinges than God hath reueiled vntounto them, and simplie to content themselues, with yt which they are able to conceyue. They (say I) which can thus holde themselues within their compasse, be farre wiser than all they which pretende to knowe and vnderstande all thinges: and to bee ignoraunt of nothing. Nowe we see it is an excellent place, in that the things which bee conteined in holy scripture bee called open. And on the other side let vsus keepe our selues in sobrietie and temperance, to the ende that if our mindes be tossed with couetousnesse, wee may holde them as it were captiues, and not be too inquisitiue of the secretes of God more than is lawfull for vsus. This matter might be discoursed more at length but that were an endlesse thing. It sufficeth to hauehave it in a breefe summe, namely that as long as wee seeke to be instructed by the worde of God, wee cannot doe amisse. But on the otherside, when wee will needes presume aboue our power, then are we out of the way, we take that vppon vsus which God hath reserued to him selfe, the secrete thinges belong vntounto him. And for a conclusion, let vsus take an example of that which is fittest for this purpose. It is a wonderfull secrete of God and such a one as surmounteth all others, that GOD hath chosen men as seemed good to himselfe, and that before hee created the worlde, hee determined in his euerlasting purpose, whatsoeuer hee meant to doe, choosing and electing some to himselfe, and refusing the others. Well then, this is declared vsus in holy scripture, and wee ought to knowe it, notwithstanding that these mastiue dogges doe barke against vsus, as wee see howe these wretches doe murmure against this doctrine, yea and blaspheme it. What say they? It is too obscure a doctrine, wee vnderstande it not. Well admitte it bee straunge vntounto you, yet is it not to be graunted, that it shoulde therefore take no place: but howsoeuer it bee, it is God that hath saide it, and we must sticke to this saying. And if wee will needes knowe wherefore, as these pelting roges doe, who in all matters behaue themselues spitefully against God, saying, I woulde knowe what is the reason, vnlesse God is vniust. O miserable creature, whither runnest thou headlong? God sheweth that wee must rest vponupon his holy will, and wee bee not permitted to seeke anie further, but are commaunded to confesse that hee is righteous in all that hee doeth: and that hee hath compassed all thinges in iust weight and measure, so as nothing proceedeth from him, which is not wholie ordered with infinite wisedome and equitie. When we bee at that poynt, wee must sticke to it and behaue our selues soberlie. So then by this example, wee see howe men ought to behaue themselues and what mean they ought to keepe. It is not for vsus to play the doltes as the Papistes doe: but wee must vnderstand the things which God hath reueyled vntounto vsus, and then we must in likewise take heede that vnderunder colour that God hath reueiled his secretes vntounto vsus, we stie not vp into the aire, seeking to knowe this and that, and giuegive ouer our selues to fonde questions. Let vsus seeke that onelyonly, which GOD woulde hauehave vsus to knowe, and let vsus be ignoraunt of all the rest, yea and let vsus be willingly ignorant of it, knowing that our true wisedome is to be learned alonely in his schoole. And further to the intent we may turne holy scripture to our more profite, we must hauehave an eye to edification, and referre all thinges to the learning of our saluation, as we hauehave said alreadie.
Let vsus nowe fall downe before the maiestie of our good GOD with acknowledgement of our sinnes, beseeching him so to reforme vsus, as wee may not linger vntill hee sende foorth his horrible vengeance vppon vsus, but that we may preuent it; and that forasmuch as we hauehave heretofore offended him so many wayes, wee may returne vntounto him, at the least when hee prouoketh vsus thereunto, so as hee may be merciful vntounto vsus for our Lorde Iesus Christes sake; and that we may hauehave our eyes open to beholde the doctrine which he setteth before vsus, and our eares vnstopped to hearken vntounto all the counsailes & corrections which he continually and incessantlie bestoweth vponupon vsus: and that by this meanes we may be able to possesse all ye blessings which hee hath purchased for vsus, and which hee hath prepared for his children and for all them that louelove him. That it may please him to bestowe this grace not vppon vsus onelyonly, but also vppon all people and nations of the earth, &c.