Sermons on Deuteronomy, Sermons · Sermon 175
On Munday the iiij. of May, 1556. The CLXXV. Sermon which is the third vponupon the one & thirtith Chapter.
14 Then the Lorde said vntounto Moses: Behold the dayes of thy death be at hand. Call Iosuah, and stand both of you at the Tabernacle of the Congregation that I may giuegive him his charge. So Moses and Iosuah went and stoode at the Tabernacle of the congregation.
15 Then appeared the Lord at the Tabernacle in a clowdie pillar: and the clowdy pillar rested vponupon the doore of the Tabernacle.
16 And the Lord said vntounto Moses: Beholde thou goest to sleepe with thy fathers, and this people will stande vp and commit fornication with the strange gods of the lande whereinto they goe: and will forsake mee, and breake my couenant which I hauehave made with them.
17 By reason whereof my wrath shall in that day be kindled against them, and I will forsake them and hyde my face from them, that they may be a pray. Many mischiefes and troubles shall they fynde: By reason whereof they shall say at that day: Do not these mischiefes finde mee out, because my God is not with mee?
GOD hath such a care of mans welfare, that hee delayeth not the remedying of a mischiefe til the mischiefe be come: but preuenteth if aforehand, as we hauehave here a faire exāple thereof. He tarried not til the people were turned away after idols; but forasmuch as he knewe well yt it would so come to passe, hee vouchesafed to warn them of it, & made an assay to see whether any preseruatiue medicine might holde it from breaking out. God therefore ordeined this song to the intent yt the people shoulde daily hauehave in their mouth a testimonie against themselues, & yt they should by that meanes be either restrayned, if it were possible; or else bee left vtterly wt out excuse. And here we see first of al yt God did not choose this people for that they were more worthie or more righteous than other nations of ye earth. For proofe wherof, he knew very wel that they would be always inclined to euil, and not ceasse to shrinke away, but become hardharted in rebelling against him: & yet for all yt, he forbare not to deliuer them out of the land of Egypt, & to powre out all ye treasures of his infinite goodnes & merciemercy vponupon them in doing thē good. We hauehave then heere a certaine proofe, yt when God did choose the people of Israel, hee had no respect to any worthines or merites that were in them: but rather meant to glorifie his own free merciemercy, in shewing, yt although men be neuer so vnworthie to be receiued to merciemercy, yet doth he not therefore cease to shew himselfe a father towards them. But herewithal we see also (as I hauehave already sayd) that god ordeineth such remedies as hee knoweth to bee conuenient to bring them back into the right way, & delayeth not the releeuing of them till they hauehave done & are falne downe: but prouideth all the helpes aforehand which he knoweth to be meete for the leading & guiding of them, to the intent they should not swarue nor start out of the way.
Now in deede here might be a question put, whether God could not hauehave restrained yt people of Israel better, if he had would; for we knowe yt if he list to restraine mens harts by his holy spirite, he is able to do i…. And why then wrought he not so with this people? We cannot binde God to giuegive vsus such constancie, as yt we might continue in his seruice. And therfore we must not argue against him in this case, nor say that this sōg was not sufficient, & that it had bin better that God had wrought effectually by his holy spirite. For it was not his will; he left the people in their own frailtie. Howbeit wee must not say as some blasphemers do, that God mocked them, in that hee vsed such a remedie, as hee knewe to be vnsufficient: for God may wel still vphold, that he hath discharged his office towardes men, when he hath once giuen them his worde, insomuch yt although it cannot touch them to the quick, but remaineth as a dead letter vntounto them: yet neuerthelesse, they continue iustly condemned. But this woulde bee darke if it were not better declared. Let vsus marke therefore first of all, that by this song, (according to the storie therof reported by Moses,) Gods will was that the people, (before they were fallen away and estranged from the way of saluation,) shoulde hauehave a testimonie against themselues, as wee shall see more at length hereafter. But it sufficeth for this present to touche the contentes and summe of this song: which is, that God being the creator of all the worlde, chose the lyne of Abraham, whome hee adopted, and bestowed vppon them all the blessings that were possible to bee wished, and lastly brought them out of the lande of Egypt, and put them in possession of the lande which hee had promised them for their inheritance, and there fedde them fatly: notwithstanding all which things, that people rebelled against him, (as horses that bee too much pampered in the stable, and bee too fat, and therefore doe kicke against their masters) and turned away after strange Gods. And therefore that God being prouoked to anger, stirred vp strange nations to chastice them and to punish them for their rebelling after that maner: howbeit that it grieued him to deale so roughly with them, like a father that is very sory to vse rigor towards his children, after which maner we shal see yt God setteth forth himselfe like a man sore griued: [as if he should say] were not this people very far ouerseene, or had they any drop of reason & good vnderstanding, to consider their owne ende: they would not hauehave bin so turned away from me. After that manner then is the song, as we shal see. Now it was a cō mon song. God willed that it should bee in eueryevery bodies mouth both great & smal, to the end that eueryevery man should be daily called vponupon, to walke in the feare of God. And so we be warned of that which may happen vntounto vsus. God doeth first declare vntounto vsus his curse: and to what end, but that eueryevery one of vsus should keepe himselfe from it? Againe, he sheweth vsus the inconuenience wherinto we shal fall, he telleth vsus that he wil reuenge our rechlesnes, & therefore let vsus beware of it. For to what end doth he it, but that he woulde not hauehave vsus to tempt him, but rather yt it should reteine vsus in his seruice? Ye see then howe the people ought to hauehave taken warning hereby.
But now we aske whether that ought to hauehave sufficed, and whether the people had power to restrayne themselues, as it is imagined that men hauehave free wil to choose good or euil. The answer is, that it was not ynough for GOD to put his word in their mouth, but it behoued him also to imprint it in their harts by his holy spirit. We see how it is said farther in this place: Thou goest to dye, and the people after thy death will fall away, and runne a whoring after strange gods. It is God yt speaketh on this wise to Moses. Now it must needes be yt he foresaw what would come to passe, yea, but they will allege yt Gods foresight kepeth not men back frō turning vntounto God whē they list. In deed it is certaine yt the foresight of God is not ye cause that men do either good or euil, but yet god did know very wel yt this people, whatsoeuer doctrine or religion they should hauehave, would not cease to be wicked & froward: he knew very wel yt his warning of thē aforehande would not suffice to conuert them. God knewe it welynough. Wherefore then did he not prouide for it? See here how men do take vponupon them to pleade against God: but they must bee stopt with their presumption. If they alleage, Wherefore is it that God, when hee seeth men go out of course, doeth not remedie it? The aunswere therunto is this, that God is neither tyed nor bound therto: it is ynough then that they bee made thereby inexcusable. And therefore, although God doeth knowe aforehande, that wee, because of our infirmitie, shall not bee able to continue in his obedience; and that there wilbee such malice in vsus, that wee shall not ceasse to prouoke his wrath: yet is it ynough yt he doth instruct vsus by his word, & that we bee accused & condemned by him. Yea: but in deede it lyeth not in vsus to do well. Al these replyes be friuolous before God. For men cannot allege that the euil commeth from any where else [than themselues.] Although we be enclyned to sinne, & although we be altogether thereto giuen by nature; shall we say that it is by any constraint? Shall we say that the fault therof is not in vsus? It is impossible. Seeing then that our mouth is stopt in this case, we must condemne our selues & humble vsus before God. And albeit that his word serue but to make vsus guiltie, & not to change our hearts from euil to good: yet neuerthelesse, it is not superfluous, neither ought we to say that God doeth daly, or that hee doeth mocke vsus: for hee doeth the office of a teacher towarde vsus, & telleth vsus what his will is. Wherefore let vsus desire him, not onelyonly to teache vsus by the mouth of men, but also to print his worde in our heartes, and to make it preuayle, to the ende it bee not in vaine. Such request must wee make, sith wee see what is contained in the song of Moses. Moreouer we must honor the wonderfull prouidence of God, in that it is sayde vntounto vsus, that the foreseeth what shall befall vntounto men, & yet notwithstanding taketh no order for the redresse therof, as wee woulde if hee should followe our appetite. It seemeth a straunger matter at the first sight, that God shoulde say, This people wil runne a whoring, and goe and defile themselues with strange Gods. He sayth it, and yet he giueth none other remedie but a song, of purpose that this people should bee condemned by their owne mouth. And wherefore doth he not rather preuent the mischiefe? For he might do it. But (as I hauehave said alreadie) it is not for vsus to enter into disputation in this case: for surely all they that vse such arrogancie & boldnes, shall finde themselues confounded. What must wee do then? We must stoope & honor the glorie of God which is incomprehensible to vsus, & suffer our selues to be gouerned by him. And whereas he knowing mens lewdnes aforehande, doth neuerthelesse suffer them to rotte therein vntil he prouide for it: we must vnderstand that he doth it iustly, though the reason therof be vnknowen and hidden vntounto vsus. Wee in deede will euer be grunting at it, vntil we be subdued vntounto such humilitie & reuerence, as to conclude that God is iust, & that we know not what is good for vsus, except that God reueile it vntounto vsus. Nowe then if wee hauehave not this modestie and sobrietie in vsus, there wil alwayes seeme to bee some cause for vsus to grunt at: But yet must wee euer be confounded, according as it is saide in the 51. Psalme, that when men hauehave condemned God,Psal. 51.6. yet his righteousnes shall not bee a whit diminished thereby, but hee will well defende it. Seeing it is so, let vsus beware that wee enter not into such boldnesse as to reply against God, and to moue the questions which many people in the worlde at this day do mooue, like these mastife dogges which cease not to bark against God when they cannot byte him: but let vsus stand silent, when it is sayde that God doeth well knowe what shall come to passe vponupon men, & neuerthelesse bestoweth not his grace, but vppon those whome he listeth. For it is certaine that hee toucheth with repentance whome hee will, but not al. For a great number of the people are farre out of square. If wee aske howe it commeth to passe, that some hauehave continued in the pure religion, & hauehave alwayes serued God: vndoutedly it came of a speciall grace; no man prepared himself to it. As touching the others which hauehave missed, & repented: if it be asked who recouered them; it is not of men that they bee conuerted, it is the speciall gift of God. We see then how God hath wrought in some, to guyde them alwayes in the purenesse of his seruice; and that others hauehave bin receiued to merciemercy, albeit that they had offended; & that the same hath not fallen out to al indifferently. We see then that God bestoweth his grace where it seemeth good to himself, and we must not pleade against it, to say: And why doth hee not deale egally with all, as hee doeth with some? Why vseth he not like measure? We shall winne nothing by pleading so against God. Thus much wee hauehave to consider concerning this place.
Herewithal let vsus mark also what hath beene touched afore: to wit, that although the word of God, of it selfe, hath not power to reforme our harts, to lead vsus vntounto God, to heale our faults, & to bring vsus to good: yet is it certaine yt we cease not therfore to be condemned therby. For although the word of God be dayly preached vntounto vsus: yet are we neuer the better for hauing our eares beaten therewith as wee see a great many people are, who hauing bin instructed in ye Gospel, become worse therby than they were afore. And the reason is, because yt the worde of God entreth not into their harts, but through ye grace of ye holy Ghost. And this grace is not bestowed on all. They therfore which come to heare the worde, become so much the more blameworthy when they once know God, if they profite not thereby, & God must needes cast them off in a leawd mind. Let vsus mark then yt the word of God being spoken by a mortal man, without any further help than ye outward teaching therof, is not ynough: for so it shal but beat our eares: as for our harts, they shal not be touched therwt. What must then be done? We must pray God to speake vntounto vsus inwardly after a secrete manner, and to cause the voyce which soundeth in our eares, to enter like wise into our thoughtes and affections, that wee may bee touched therewith to the quicke. That is the point which we must come vntounto. Yet neuerthelesse we must not think that the word of God serueth to no purpose, whē we reade it in holy scripture, or hauehave it expounded vntounto vsus. Let vsus assure ourselues that it shall not fall to the grounde, either it must serue vsus to saluation, or else we must receiue thereby y• grieuouser condemnation. Now if we couet to hauehave this doctrine profitable to saluation, let vsus pray God to write it in our heartes; and furthermore we must beware yt we be not therby ye more guiltie. For when wee hauehave heard the will of God, and be not therein throughly certified: if afterward we continue hardened in our stubbornes, what excuse is there for vsus then? We hauehave bin wont to make a buckler of ignorance, but yt will serue the turne no more. Therefore wee must marke, yt although the only word of it selfe can not conuert men: yet doth it suffice to cast them into vtter condemnation, as those which would needes defie God wilfully. It is also sayd in this place, yt God appeared to Moses at the Tabernacle, euen in a cloudie piller. This was not done for Moses only; but rather for all the people. In deede it was very behoouefull yt Moses shold be assured of Gods guiding. For the enterprise which he vndertooke to bring the people out of the lande of Egypt, was not for a mortall creature to hauehave done [of himselfe.] It was needefull then yt they should know yt God did auow him. And therfore it was Gods will to ratifie the cōmission which he had giuen him, yt it might hauehave full authoritie among the people. After the same maner was it Gods wil to deale in giuing new cōmission to Iosuah, who was to suceeede Moses. Also it was his wil to cause this last song to be receiued without gaine speaking; & to do them to vnderstand yt it was not forged nor hāmered in ye head of a man, but y• it came frō heauen, and yt it was God that spake it. To the end therfore yt the people might be throughly assured of these thinges, he sayth, Come thou & Iosuah to the Tabernacle. And what is the cause yt God would not aswell speake to Moses in his owne Tent? It was because hee would hauehave the people to be ye more moued. For men are so slender witted & earthly, yt they hauehave neede to bee led vntounto God by visible signes. To what end serued ye Tabernacle? It was as a witnesse yt God dwelled amongst his people, as wee hauehave seene heeretofore. It is certaine yt God filleth all places with his power & essence: But yet because men are rude & grosse, it behoueth thē to hauehave some helpes to bring them vntounto him. So then, the Tabernacle serued to waken mens wits that they might vnderstand, yt in cōming thither they came neere vntounto God, as if they had beene present before his maiestie. For yt cause therfore it was said vntounto Moses & Iosuah, that they shold come to the Tabernacle of the congregation. But that is not all. For there appeared a cloudie piller, and (as we knowe) yt was a double signe or miracle, to shew vntounto the Iewes yt God was nigh vntounto thē.…. 13.21 …. 14. For in the day time there was a long thicke cloude, which was like a great piller; and in the night the cloude turned to a fire. And to what end was the piller darke, & like a cloud by day? Because the fire should not be so apparant to the people. Moreouer it was Gods will to refresh them, as if it were sayde, I hauehave my wings stretched out, to giuegive you shadowe, & to maintaine you vnderunder my protection; that if the sonne be ouer whot by day, you shalbe hidden as vnderunder me & vnderunder my leading. And by night, when al is darke, I will serue you for a light, & you shalbe guided thereby: there shalbe continually a burning fire, to shewe vntounto you yt I am waking, and that I am neuer asleepe, & that I hauehave not mine eyes shut, but that I do foresee for all your necessities. That is the cause why God appeared in such maner to the Iewes, to wit yt by day he gaue them a cloud to couer them, which was long and in forme of a great Pyller (as I hauehave said), and by night there was a burning fire, all on a length, like vntounto a train of fire ouer al ye people. And this fire serued to giuegive light to the people; as if God had shewed his hand, as who wold say, feare not: for I hauehave not forgotten you; I wot what is necessary for you. But yet it is sayd yt when Moses was called to the Tabernacle to receiue any great charge, then the cloud descended by day, like as the fire also did his office by night. Thus did God cause the cloud to descende of purpose yt the doore of the Tabernacle should be shut;Exod. 19.9. Numb. 12.5. and that was asmuch as if ye people had bin taught thus: Behold, now is Moses to be withdrawen from all ye world, God speaketh to him as it were mouth to mouth, it is not for vsus to looke to hauehave him conuersant any longer heere beneath after the maner of mortall men, there is an other respect to be had of him: God hath sequestred him, because it is his will to hauehave such familiaritie & cō municatiō with him, as we may receiue yt which he bringeth vntounto vsus, as if it came from heauen. That then is the cause why the cloud descended vponupon the Tabernacle. And this is not spoken here only, but as often as it was Gods will to authorize Moses, and to ratifie the office which he had giuen him, to ye end that the people shold wc the greater reuerence receiue ye doctrine which proceeded from him. The same in likewise was also done when Moses appointed Iosuah in his owne place to succeede him. Insomuch yt when God was about to shewe him what he had to do, the cloud appeared againe. Now these thinges ought to stande vsus in steede at this day. For God did not meane to giuegive authoritie to his law, only for that time; but to the end of the world. Therfore when we reade yt which is set downe heere concerning the cloud; it is all one as if God had set his seale to the doctrine of Moses, to the intent that we should receiue it without any replying or doubting, and thinke that it was not Moses that was the chiefe author thereof; but that he was the instrument of the holy Ghost. Thus you see howe the same miracle doeth yet at this day apply it selfe vntounto vsus, and howe we ought to be edified thereby. But by the way, we see the malice of men, in that they which hadde seene such a signe with their eyes, did yet for all that not cease to play the rebels against Moses. It is a great matter, that God shold put forth his hand as if his maiestie descended from heauen, & …estifie vntounto men yt it was he that spake, & that yet notwithstanding the people should stil continue like wilde beastes, and not vouchsafe to hearken vntounto him. Is there any reason in that? Neuerthelesse we see it in the people of Israel. Albeit yt in the time of Iosuah, there was some good gouernment; yet ceased they not to abuse ye benefits which they had receiued afore time. Indeed there was no general falling away: but yet to say that the people did behaue thēselues vprightly in ye obedience of God, it wanted a great deale thereof. Therfore we see that whatsoeuer God doth, men notwithstanding be so blinde & blockish, that they cannot find in their hearts to submit thēselues vntounto him: and if they doe, it is not with any constancy or stedfastnes. Sith we know this, let vsus cast downe our eyes, and pray to our God, that when he giueth vsus any signes to confirme vsus in the obedience of his word, & to edifie vsus in the faith, we may hauehave ye skill to profit ourselues thereby, so as he loose not his labour, nor we striue against his power: but that as soone as it sheweth it selfe, wee may be moued to honour him, & to yeede vntounto him his due glorie. Thus much hauehave we to gather vponupon this place, where it is sayd yt God hauing caused Moses and Iosuah to come vntounto the Tabernacle, did therewithall appeare in ye cloud. It is out of doubt, yt God shifteth not his place: for (as we hauehave already sayd) he filleth all places with his essence: howbeit in respect of men, it is sayd that he descended from heauen. To what end? Because that when wee perceiue his presence, it is sayd yt he is nigh vntounto vsus. Is it because that there is any change in him? No,Iames. 1.17. there is not so much as a litle shadowe, as saieth S. Iames. But let vsus consider how foolish we are, and then shall we not find it strange that the Scripture speaketh in this maner, to fashion it selfe to the weaknes of our vnderstanding. We suppose that God is farre from vsus, and yt there is a great distance betweene him & vsus. And wherfore? Because he hath told vsus yt he is in heauen. Howbeit, it is not ment that he is there shut vp, we must not imagine so: but if it were sayde that God is heere with vsus, we would tye him to the earth, yea and we would tie him vp in eueryevery corner. We see how mendeale in that behalfe, when it is tolde them yt God sheweth himselfe in Baptisme and in the supper also: they make Idols of those visible signes, & thinke that God is inclosed in them. Therefore it is sayde that he is in heauen. But yet we must not imagine it to be in power onelyonly; but wee comprehende him not in our vnderstanding. And that is the cause why the holy scripture stammereth and stutteth after our rude maner, & saith that God commeth downe, as I hauehave say dee not for yt he shifteth places touching himselfe; but it is sayd in respect of vsus. Wherfore let vsus learne to conuert to our profit all the signes yt God hath giuen vsus of his pr… sence, in such sort, as we may therby honor him as in his glory celestiall, by lifting vp our mindes aboue all the world. That is the thing which we hauehave to gather.
Now let vsus come to yt which is here recited. Behold, thy dayes are come that thou shalt dy (sayth God to Moses) thou shalt goe sleepe with thy fathers, & this people shal arise (saith he) & go a whoring after strāge Gods (or else the Gods of the strangers). When God told Moses in this wise that he must die: we perceiue thereby that he strengthened him, and that this tidinges of death was not to make him afrayd. And in deede, if we be not alwaies ready to depart the world, when it shall please God to fetch vsus, what profit receiue we of all ye doctrine that is preached vntounto vsus? What doth God purpose when we be taught in his word, but to giuegive vsus to vnderstand yt he placeth vsus in this world as in a passage, yt we must be strangers heere, that our inheritance is aboue, and yt we must be newshapen from day to day, by putting away frō vsus all our affections, & whatsoeuer else is of the old man, to the end we may come vntounto him, vntill yt he hath clothed vsus wt his heauenly glorie? Thus ye see how it is the purpose of God, to draw people from the world, & to bring thē vntounto himself. But now if we be so giuen to this present life, that God must plucke vsus away from hence as it were by force: and yt when his will is that we shall die; we be full of spite & rage and torment ourselues thereat; we shewe well that we vnderstande not what the word of God meaneth, and that we neuer had such tast thereof as was requisite. Let vsus therefore by the example of Moses, be so disposed to dye, that whensoeuer it shall please our Lorde to take vsus away from hence, we may be readie to goe, and to depart out of this prison of our bodie. If it be alleadged that wee hauehave not so much profited as Moses, and that wee bee not so farre forewarde as hee: it is out of doubt that God bestowed on him a special grace, which was not cōmon to all, & is very rare to be found. For it is no smal matter, when it is sayde, yt there neuer rose vp a Prophet in Israell,Deut. 34.1…. so great nor so excellent as he. But yet notwithstanding we hauehave the Gospell which Moses hadde not. Albeit that God gaue him largely of his spirite, more than wee hauehave; yet had not he the doctrine [of the Gospell] but in shadowe and figure: because Iesus Christ was not yet manifested: hee had the sacrifices of the lawe, as well as the rest of the people. And whereas our Lorde Iesus is come to bee our life, we know that he is now ascended vp to heauē, we know that first he was beneath in the deepe, that is to say, that he satisfied the wrath of God to the ende to redeeme vsus from eternall death. Seeing wee hauehave such an aduauntage, what excuse is there, if we bee afrayde when death is talked of vntounto vsus, and, thinke that all is lost for our part? So then, let vsus marke that to bee well learned in the gospell, it behoueth vsus to knowe, aswell what it is to di…, as what it is to liue. And howe? We must no… be tyed vntounto this present worlde, nor make account to dwell heere for euer: but wee must hauehave the one foote vp (as they say) [as folke ready to goe]. Also wee must consider howe fraile our life is, and euen in our full health wee must alwaies hauehave death before our eyes. For the performaunce whereof let vsus looke vp to the heauenly life y• is promised vntounto vsus, whereof also we hauehave so good a pawn in our Lord Iesus Christ. That is the way for vsus not to be afraid, whensoeuer God shal make vsus to vnderstand yt our end is nigh, and shew vsus that he wil take vsus vntounto him. I say it shall neither abash vsus nor make vsus afrayde, but we shalbe determined to go vntounto him with a good will: as no doubt but Moses receiued that tydinges with great ioy, [as if hee should hauehave sayde] Wel Lorde, I hauehave finished my course, I hauehave trauailed in ye world so long as I had power and strength, and now beholde I am old & drooping, but yet shall I be restored in thy saluation. Seeing then yt it is thy will to sequester me from all the troubles of this world, behold I am nowe readie: like as I hauehave continued in the world, so long as it was thy wil, euen so doe I nowe desire nothing but to yeeld my selfe vntounto thee. And for the same cause S. Paul sayeth, that the Christians turne all thinges to their owne benefite,… 1.…1. aswell death as life. For if we liue in this worlde, though it be in miserie & wretchednes, so as we be afflicted and despised, and tormented, and seeme to be as people cast away: yet doth ye same turne to our profite and aduantage. And why? For all our afflictions be blessed in our Lorde Iesus Christ, because God maketh them auailable to our saluation: according as it is sayde in the eight to the Romanes:… 1.2▪ that the thinges which seeme to hinder our felicitie, are in deede giuen vsus of GOD as helpes and furtheraunces thereof. When it commeth to death, we know that Christ Iesus had victorie thereof, and yt seeing he is rysen, we be assured yt forasmuch as we be his members, and hauehave one common life together with him, therefore wee shall not perishe. Thus doth death turne to our gaine and profite, and we hauehave cause to reioyce in all respectes.
Moreouer where it is sayd, That after the death of Moses the people will rise, there is no doubt but yt this greeued Moses. For he bare such a feruent zeale to the welfare of the people, that he forgot himselfe and said,… 32.32 Race me out of the booke of life, and let the people bee saued. See heere howe Moses was content to bee cu…te off, yea, and euen to be damned so that God would saue the people; not because that that was possible; but he was so rauished, that hee had no care of himselfe. Nowe therefore when he heard that the people would fall away from God, there is no doubt but his heart was mortally wounded. But what? Yet must hee needes heare these tydinges full of sorrowe and anguish. Heerein we see how God did exercise him euen vntounto ye end. We must not therefore suppose, that Moses discharged his du…tie, as it were with dailyaunce; but that he had terrible hartbyting, so as he was tossed too and fro, and God gaue him alwayes dreadfull grypes of minde. But yet neuerthelesse he did still continue. And therefore when we see that matters fal not out as we wold, albeit that we hauehave faithfully laboured, and it seeme that our trauaile is vnprofitable, and that Sathan will throwe downe that which we hauehave indeuored to set vp; and thinges fall out to trouble and disorder: let it not turne vsus aside from the good way: let it not repent vsus that we hauehave serued our GOD, let it content vsus that our labour is acceptable vntounto him: for although it be not so profitable vntounto men as were to be wished, yet hauehave we done such a sacrifice vntounto God as he doth receiue and accept. Yea but yet if men fare litle the better thereby, wee may be sorrie and sigh therefore. Neuerthelesse we hauehave not lost our time, because God liketh well of our dooinges. That (say I) is the thing whereby the ministers of Gods worde should cōfort themselues at this day, when they see the worlde so drunken, as we see it is, and that in steede of going forwarde, the greater part goeth backewarde; and that whereas Gods worde is so preached vntounto them, that the very walles doe ring of it: yet doe they but make a scoffe of it. When we see such thinges, let vsus resort to God and say: Alas Lorde, thou knowest wherfore thou hast employed vsus hereunto, and albeit that thy doctrine be so slenderly receiued of the worlde, yet is it alwaies a sacrifice of good sauour vntounto thee; according as Saint Paul sayth: Beholde (sayth he) it behooueth our preaching to be as the sauour of death to many people.2. Cor. 2.15. They be the missebelieuing which be hardened against God: but howsoeuer they fare; that sauour is a sweete sent to our God, forasmuch as it is his will, that his Gospell should be preached vntounto all creatures. And all the faithfull in generall ought to apply the same to their owne vse, specially when wee deale vprightly with men, and they render vsus euill for good. For then it seemeth that the thinges which we hauehave indeuoured to doe for their welfare, are taken in disdayne; and by meanes therof we cōmonly repent vsus, by reason of our frailtie. What then? We must arme ourselues with stedfastnesse in this case. And although there be neuer so great vnthankfulnesse in the world, yet must we neuer be sorry that we hauehave obeyed our God. No; but the issue is not answerable to our desire. There is no remedie. Let vsus be contented that our God alloweth our obedience. So much concerning that point.
Moreouer whereas it is sayd that the people will rise vp: God telleth of a change, that whereas they shoulde holde them quiet vnderunder the bridle which God had giuen them, they would rise vp proudly and stubbornely, & through inordinate desire seeke to shake off the yooke which was layde vponupon their necke. By the sight heereof we may learne what our owne nature is. For it is certaine that heere God ment to shewe vsus as in a glasse, what wee be, vntill such time as hee hath wrought in vsus. Nowe then, when we be taught in the doctrine of the Gospel, what is our dutie, but to hold ourselues quiet, without wrenching either hither or thither, as we be too much giuen by nature? The word of God then must hold vsus in and settle vsus, that we couet not newe changes eueryevery day & eueryevery minute of an houre: but that God may hauehave the obedience that is due vntounto him, and wee followe that which he commandeth vsus. Thus ought the word of God to preuaile in vsus, to keepe vsus quiet. But yet we see howe the children of Israell dealt in that behalfe, and howe they rose vppe, that is to say, that they changed, and could not keepe themselues in the obedience of God. At the same point are we. Therefore let vsus mistrust all our owne conceites. When so euer any thought comes in our minde, or whensoeuer we take any thing in hande; let vsus euermore suspect it, for feare least wee shake off the yoke which GOD hath layde vppon our neckes, and let vsus vnderstande that God must guide vsus to the ende. Seeing then that we be so wauering by nature: let vsus learn to submit ourselues the better to the word of God, & not to enterprise thinges of our owne heades, as who would say, I will doe this, I will doe that: for as soone as we followe our owne wit, and aduise, we become stray beastes. There is no more then for vsus to doe, but onelyonly to liue in continuall obedience. And for somuch as our Lorde hath shewed vsus howe he would hauehave vsus to walke; let vsus hold vsus thereto, & not follow our tickling lustes, to be carried too and fro by them. After that manner are we to practise this place, where it is sayde, That the people would ryse vp after the death of Moses. True it is that wee ought to hauehave our hearts alwayes lifted vppe to Godwarde: but yet must they also bee brought lowe through humilitie, and we must not lift vp ourselues with pride and presumption, t… cast away that which hath beene taught vsus.
Nowe let vsus kneele downe before the maiestie of our good God with acknowledgement of our sinnes: beseeching him to vouchsafe to receiue vsus to his merciemercy. And forasmuch as wee know we bee no better than these whom we see here condemned euen before they were borne, according as it is heere spoken of them which should succeede after the death of Moses: let vsus pray to that good God, that seeing he knoweth the vices that be in vsus, & that we bee not able to helpe it, vnlesse he worke by his holy spirite, he will therefore clense vsus from all wicked affections, and so subdue vsus vntounto him, that though we be straied away by nature, yet notwithstanding he suffer vsus not to continue still in our iniquities: but that being drawen vntounto him, as he hath once called vsus thereunto, we may continue constantly therein, and so perseuere vntounto the ende: and that in the meane while, hee will vpholde vsus because he knoweth vsus to be weake, vntill hee hath fully restored vsus by his power. That it may please him to graunt this grace, not onelyonly vntounto vsus, but also vntounto all people and Nations of the earth, &c.