Sermons on Deuteronomy, Sermons · Sermon 184
On Fryday the v. of Iune, 1556. The CLXXXIIII. Sermon which is the seuenth vponupon the two & thirtith Chapter.
23 I will heape euilles vppon them, and I will bestowe mine arrowes vppon them.
24 They shalbe burnt with hunger, and consumed with heate and with bitter destruction. Also I will sende them the teeth of beastes, with the venime of Serpentes that traile in the dust.
25 The sword shal rob them of their children without, and in their chambers shalbe fearefulnesse vponupon the young woman and the mayde, the sucking child and the man with the hore head.
26 I hauehave saide I will scatter them abroade, and make the remembraunce of them to cease from among men.
27 Were it not that I feared the disdayne of the enemie, least peraduenture their aduersaries should wax straunge and say: Our hande is high, and it is not the Lorde that hath done all this thing.
WE sawe yesterday howe Moses hauing spoken of Gods vengeaunce to the people of Israel shewed how dreadful the same is, because men are not so moued at ye first as were requisite, at leastwise to consider their own naughtines, & to be displeased at it, yt they might humble themselues & be ashamed thereof before God. For inasmuch as men are slowe vntounto that, our Lorde sheweth yt his threatning of them is not in sport, and therefore that it is not for thē to fall asleepe at it and to take their ease, but rather to trēble and quake. Now pursuing the same matter, Moses addeth That he will sende vponupon that people all the euilles that can bee deuised, that hee will let fly his arrowes at them to the vtter consuming of them, that he wil arme the wilde beastes against them, that hee will sende venemous serpentes among them, which though they glyde in the dust, shall neuerthelesse without fayle fasten vponupon thē with their teeth, that they shalbe starued for hunger, that he will sende them burning diseases, enemyes without doores, and feare within doores, and that he will not spare their babes nor their olde men, nor any thing else. It might seeme at the first sight, that GOD were ouerrigorous. For seeing that God had chosen the ofspring of Abraham from among the whole world, and his adopting of them was not grounded vppon any desert or worthinesse, but vppon the freegoodnes of Gods owne will: shoulde he hauehave vsed so great sternnesse against those wretched creatures, though they had right greeuously offended him? Why did hee not rather spare them, and make the grace auailable which he had bestowed vponupon them afore? Nay, we hauehave seene already the long sufferaunce which God had vsed towards them. And when men doe heape vp hoords of wrath a long time together after that fashiō by their abusing of Gods goodnesse, as who shoulde say they were minded to spite God wilfullie, and to defie him, to see the worst that hee can doe vntounto them: it is good reason, that for their wilfull and stubborne hardening of their heartes, God should make them to feele that hee will not hauehave his gentlenesse so scorned, and finally turned cleane contrarie to his intent. Againe, after as God vttereth his fauour towardes vsus, so must it bee the deerelyer solde vntounto vsus, if wee abuse it. Nowe he calleth the Church his house,…. 3.15. and he taketh and admitteth vsus for his children. Therefore if hee be dishonoured among vsus, ought it not to greeue him worse (as I hauehave declared afore) than if those which belong not vntounto him (in comparison) at all, had offended him a thousand times?
Then let vsus vnderstande that God did iustlie shewe himselfe so rigorous against the children of Israell, and let vsus applie this doctrine to our selues because wee be succeeded in their roome. We hauehave seene alreadie heretofore, howe God hath cut them off, and graffed vsus in, in their steade, to the intent wee shoulde bee partakers of the adoption that belonged vntounto them. Nowe if God hauehave not pardoned them, what will hee doe to vsus?… 11.…1. For we be not of more worthinesse than they, neither is our state more excellent than theirs. Therefore let vsus see that we liue warely, and that we make the grace effectuall which we hauehave receiued at Gods hand, so as he may bee glorifyed thereby, and our saluation more and more furthered and confirmed by meane thereof. Thus ye see in effect what wee hauehave to gather vponupon this text.
And whereas it is saide that God will heape euill vponupon them, and shoote out all his arrowes against them: let vsus marke yt here Moses meant to doe vsus to vnderstand, that God hath mo sorts & means of punishing men than one, insomuch that when they think themselues to be escaped, then are they newe to beginne againe. And this is verie worthie to bee noted. For wee see what the negligence of them is which hauehave doone amisse. True it is that if they perceiue any token of Gods anger, they will be abashed at it at the first, but if they feele no further thā threatnings they shake their eares and make a mocke at it. But if God scarre them a litle; as soone as it is ouer, they thinke themselues quite rid of it. As for example, if there bee any noise of war, such as hauehave misbehaued themselues and led a wicked and loose life, wil begin to shudder at it. But as soone as the same is ceased, they be the same men they were afore. Likewise is it with them concerning famine, and all other afflictions whatsoeuer. If a man be stricken with a disease and pressed with the hande of God, hee wil play the holie man for the time▪ but as soone as hee is releeued, by and by he beginnes to set vp his bristles lustilier than afore. Yee see then at what point we bee. As soone as God withdrawes his hande, we beare our selues in hande that we bee quite and cleane discharged, and that there bee no mo meanes wherewith to punish vsus. But contrariwise it is saide here, that if Gods shooting of one arrow hauehave not woūded vsus to death, it makes no matter: for hee will shoote agayne, and in the ende so deale with vsus, that wee shall find by proofe that it had beene for our behoofe to hauehave considered at the first, that he hath infinite meanes and incomprehensible to vsus, wherwith to take vengeance of our sins. That is the cause then why he saith that he wil heape vp euill vppon them, as he will adde hereafter; saying: Are not these thinges laide vp in my treasures?Deu. 32.34. And there this matter shall bee treated of more at large. And by this worde Arrowe, he betokeneth al the weapons of his wrath, the which he setteth downe more particularly by and by after, saying that He will sende wilde beastes to deuoure all, hee will send Serpentes to consume men with their stinginges; hee will sende enemies with the sword abroade; and hee will sende terrour at home. Heere GOD alledgeth some examples of the thing which hee had spoken, to wit, that when wee be escaped from warre, famine shall catch vsus, and if God spare vsus from famine, yet shall that nothing boote vsus, for he will hauehave other weapons to pursue vsus withall. And herewithall wee bee warned further that all creatures are in Gods hande, and that hee imployeth them to what vse hee liketh best. As for example, if hee list to hauehave the wilde beastes to serue for our benefite, they must needes doe it. For hee leadeth them by his secrete moouing in such wise, as they cannot but execute that which hee inioyneth. And on the contrarie part, whensoeuer it pleaseth him to arme the beastes: they must needes become our enemies, and wee cannot withstande them. For vntill such time as we bee at one with him, it is certaine that wee hauehave still the worse ende of the staffe. Secondlie hee addeth the trayling serpents. Although wee despise these little beastes, such as the Serpents are which trayle in the dust as Moses saith expreslie here: yet wil God make the mischeefe of them to attaine euen to our heades. For albeit that the biting of a Serpent bee but on ones heele or his foote: yet the venime of it striketh vp through his whole bodie. The like is to bee saide of diseases. For vnderunder one kinde hee comprehendeth here all, when hee sayth, That hee will sende bitter heates, and that the same shall destroy men. So then let vsus marke (according to that which I hauehave treated of heretofore) that when wee bee vexed by men, the same happeneth not without the ordinaunce of God. Such thinges are Gods chastisementes whereby hee calleth vsus to the considering of our sinnes, and whereby hee summoneth vsus before him, not onelyonly to indite vsus of them, but also to the ende wee should doe it our selues aforehand, and euerie of vsus play the iudge in condemning our selues, that by that meane wee might obtayne fauour at his hande. But if we will needs bee selfewilled, then are they as euidences aforehande to condemne vsus with, and wee must not imagine that wee can further our case by replyinges. And whensoeuer wee bee so visited, if wee yeelde not GOD the honour to confesse that he is righteous in so doing: surelie the mischeefe shall bee doubled, and still increased vntill it hauehave consumed vsus. Therefore although wee be troubled by men: yet let vsus vnderstande that GOD serueth his owne purpose by them as by instrumentes, and that wee must hauehave recourse to him, and that if he were not prouoked against vsus, wee should bee vnderunder his protection, and hee woulde not giuegive our enemies the bridle after that fashion. Let vsus assure our selues that when sickenesse commeth vponupon vsus, it is to bee accounted as the hande of GOD, and that his sending of it, is to visite vsus, and to make vsus to turne againe vntounto him. As much is to bee thought of the rest. For it is not to bee thought, that the creatures are led at all aduenture, that GOD shoulde not bee serued by them, and that they shoulde not bee at his disposition. It is for heathenish and faithlesse folkes so to thinke. But in acknowledging that GOD is the maker of heauen and earth, we professe therewithal that al things are at his commaundement, that all thinges are disposed by his appoyntment, and that nothing commeth to passe but by his iustice. That then is the thing which wee hauehave to beare in minde in his text when Moses saith that God will arme the enemie without, and sende feare within. Whereby hee meaneth that their needeth no more but a shadowe to fray vsus, accordinglie as hath beene declared in the eight and tweentith Chapter.Deut. 28.66 If GOD list to stirre vp great troubles and stormes against vsus, he will doe it and it is meere that hee shoulde bee the ouerruler of all. But when hee intendeth to consume vsus: then must our life needes hang as vppon a twyned threed, so as at euening wee shall sorowfully say, Who will cause me to see to morrowe morning? And (when night is gone) wee shall bee still in the same greefe of minde, wee shall bee as men besides themselues and much woorse. The thing then which this word Feare or terror importeth, is that God wil make men to be alwayes as it were besides themselues when they will not yeelde to his corrections to come to amendement, so as they shall bee wounded in their heartes, without his stirring vp of anie enemies, or his sending of anie inconuenience vntounto them; and they shall not knowe why nor wherefore, but that their owne shadowe troubleth them and maketh them at their wittes ende. Therefore if wee intende to inioy the greatest and most desirable benefite in the worlde, that is to say, to liue in peace and rest: let vsus learne that wee must not prouoke our God to make him our enemie. For as long as wee prouoke his wrath, all thinges must needes goe against vsus. That is the thing which wee hauehave to gather vppon this place. And we must not thinke that wee hauehave profited anie whit, when wee hauehave put God out of our minde, or when wee hauehave turned our backes vppon him for a time, as these skorners doe which in such times doe take their pleasure in sporting with GOD at the full. Therefore let not vsus deale so hardheartedlie: for there is not a worse thing than to hauehave rocked our consciences asleepe after such a fashion, that wee hauehave no more remorse nor heartbiting in vsus. But let vsus set our mindes to hauehave peace with God, that is to say to resort vntounto him in such wise, as we may feele him to bee our father and seeke to stay our selues vppon his goodnes, that our so doing may keepe vsus in rest. Thus yee see in effect howe wee hauehave to applie this worde Feare or Terrour, wherewith Moses threateneth here the transgressors of Gods law, and such as stand against him to the vttermost.
He saith further that God will destroy euen the sucking babes, and the olde men which are alreadie gray headed, so as hee will not spare, neither sex nor age nor anie thing else; for hee speaketh of young folke and of maydes that are to bee maried. Nowe (as I sayde afore) wee must not thinke it straunge that God shoulde vse such seueritie: but wee must call to minde the vnreformable stubbornesse which was in the people afore. For wee knowe that Moses wrate this song to shewe the people their malicious and frowarde nature, yea and vtterlie vnamendable: in so much that when God had by all meanes vttered his goodnesse and merciemercy towardes them, they drewe all to the worst, and shewed themselues too too vnthankefull, shrinking continually away from him, and marring themselues with superstition and Idolatrie, so as the Prophetes streyning themselues to the vttermost, coulde not bring them backe againe into the right way. Is it then anie woonder that GOD after so long wayting shoulde vse so great extremitie as wee see? No. For after that GOD had winked at them, their iniquitie came to the full growth, according to the fore alledged text of Genesis which saith,Gen. 15.16. that the wickednesse of the Amorrhites was not yet full growen: but within fourehundred yeares afterwarde, they shoulde bee vtterly rooted out. And why was that? For it was too much that those people were hardened alreadie in the time of Abraham. But when as at the ende of fourehundred yeares more, they were become yet worse, and ceased not to increase still the great heape of Gods vengeaunce: was it not meete that hee should then make them to pay the whole arrearages (as they say?) And seeing that the children of Israel comming into the same place and hauing so fayre a lookingglasse before their eyes, in those Nations whome OOD had vtterlie destroyed; did neuerthelesse giuegive ouer themselues to the same superstitions, and thereby defiled the lande, which God had appointed to his owne seruice: was it not meete that they also should be made an example to others? Nowe this ought to serue vsus. For wee be in possession of the inheritance which God promised to the children of Abraham: I meane not the land which they dwelt in, but the inheritāce which was betokened by that land as by a gage and figure. Gods will therefore is that we nowe shoulde bee his householde, and that we should bee gathered together into his Church and flocke, vntil he take vsus into his kingdome. Nowe if in steede of honouring him, and of yeelding him his due seruice, we become vnrulie folke, giuen ouer to all leawdnesse, and moreouer doe match the same with wilfull stubbornesse, so as there is no meane to bring vsus backe into the way of saluation: thinke wee that our Lorde will not bee reuenged of such vnthankefulnesse.
Furthermore let vsus not thinke it straunge, that the young babes are here spoken of. For as touching maides that are to bee maryed, young men, and olde folkes: if a nation bee corrupted, and the mischeefe hauehave once ouerflowed his bankes (as they say:) they also must needes bee infected as well as the rest, and the worlde sees it is so. For when olde men are once saped in naughtinesse, and inured by custome to offend God: they wil rather hauehave their skinnes plucked off from their backs a thousand times if they had so many skinnes, than once to be reclaimed. For they become so blockish, or els so inraged, that their is no way to deale with thē. As for young folke, we see they be as it were set on fire to make war against God. Againe, wheresoeuer wickednesse reigneth, and all thinges are peruerted: there the young women become as wilde as Roes, so as there remayneth not anie honestie, and much lesse anie feare of God in them. This is apparant to all men. And therefore it is not to bee woondred at, though God doe threaten both young and old. But as touching little babes, that may seeme the more crueltie, because they hauehave not offended like the others. For will God punish the guiltlesse? Doth hee not say by his Prophet Ezechiel, that the parties which hauehave sinned shal beare their owne punishment,…. 1….20. and that the Childe shall not bee punished for his father? Yes, but we must marke that God hath a reason of his iudgementes, though it bee vnknowen to vsus. Wee then may thinke some chastisements of Gods to be ouerrigorous, but yet doeth he knowe why he doth so, and it becommeth vsus to reuerence the things with all humilitie, which are incomprehensible to vsus. For what a thing were it if wee should measure all Gods workes by our wit? Can wee attaine to them? Howe farre extendeth our vnderstanding? Let vsus consider howe weake and small it is, and what rudenesse is in vsus. But on the other side, what are the iudgementes of God? Euen a deepe gulfe vnpossible to be gaged:… 11.33. … 33. …. 11.34. they be vncomprehensible as saith the scripture. Agayne, whom did he euer cal to counsel? Therefore let vsus content our selues with the thinges which God hath opened vntounto vsus, and be mindfull of the thing which wee hauehave seene not long since,Deut. 29.29 namely that the secrete thinges belong to our God, and that the thinges which are in his Law belong to vsus and to our children: that is to say, yt we must hold vsus to the measure which God giueth vsus, and not be inquisitiue without ende & more than is lawfull for vsus to know, but receiue the doctrine which hee giueth vsus, assuring our selues that the same is sufficient for our saluation. Also let vsus bethinke vsus howe it is saide in Iob,Iob. 9.10. that we see the brimmes of Gods workes, but we can neuer attaine to the bottome of thē. Therefore whereas the scripture speaketh nowe and then of some executions which God doeth: although the same may seeme to vsus ouerrigorous, yet must wee bridle our selues and imprison our wits to honour God with such reuerence as he deserueth. Let that serue for one poynt.
Furthermore as concerning that which is said here of Babes, let vsus marke that if God listed to rende vp the whole worlde by the rootes, hee coulde doe it, yea and that right iustlie. For euen from our verie birth, we bring nothing but wrath and cursednesse. If God take young babes out of the worlde, yea and damne them: yet is there no rigour in so doing: for wee be all forlorne afore hande by nature. In this case therefore it behooueth vsus to cast downe our heades and our eyes, and not presume to stande in contention with God by reasoning the matter with him, nor to control him as though he did wrong or iniurie to little infantes in taking them out of the worlde. For (as I saide) hee may not onelyonly smite them with death, but also sende them to euerlasting damnation, because wee bee all cursed in Adam. Now then, when he hath withdrawen his grace from a whole Nation, and all of them are become reprobates: then must his wrath needes extende as well to the young infantes as to their fathers, according to this saying, that God casteth backe the wickednesse of the fathers,Ier. 32.18. into the bosomes and lappes of their children. Not that the children be punished being guiltlesse: for God knoweth that they bee not so. Yea, but we perceiue not that they hauehave offended. As who woulde say, that wee were able to perceiue as much as God knoweth. HaueHave wee as sharpe a sight as hee? [No.] So then, although wee take little babes to bee faultlesse: yet notwithstanding there is a naughtinesse inclosed in them, and the seede of sinne is sufficient to condemne them before God. Wherefore let vsus marke, that although hee root out young babes; yet in so doing he cannot be blamed of crueltie: but he executeth a iudgement which surmounteth the capacitie and measure of mans wit, whereat wee may well wonder, but yet must wee confesse it to bee rightfull, as it is indeede. Wee see howe it fell out both in Sodome and in other places where it was his will to hauehave all destroyed.Gen. 19.24. When anie such thing happeneth, let vsus vnderstande that GODS intent is to make vsus to cast downe our eyes. For if it befall so to the greene tree,Luk. 23.31. what shall be doone to the drie? Behold the litle Infants whom we imagine to bee innocent and faultlesse: and yet wee see that Gods vengeaunce wrappeth them in with the elder sorte, and with those that hauehave greatlie offended. Righteous is GOD in so doing. What shall wee say to it, but onelie that wee ought to quake at it? For there is none of vsus all which hath not deserued a hundred times as much. If GOD spare vsus, are we not the more bounde to his goodnesse? And againe, if it pleased him to deale with vsus according to our misdeedes, shoulde wee not be afraide that we shal bee much more roughlie handled, than wee see little babes are? Yes surelie. So then, insteede of contending as manie doe, and of entering into curious questions euen with diuelishe malapeartnesse to controll GOD, as I hauehave saide afore: let vsus learne to be lowlie, in such wise that hauing giuen glorie vntounto GOD by confessing that he is euer righteous and soothfast, and let vsus also hauehave an eye to that wee hauehave seene, that so we may impute it to his free mercifulnesse that hee beareth with vsus, and also bee the more incouraged to returne to him, so as wee may no more abuse the long time of his patience. Thus yee see what wee hauehave to remember vppon this text, where GOD saith that hee will destroy euen the little sucking babes.
Nowe hee addeth yet further, I had saide or determined to roote out this people, but that I feared the prouoking of the enemie, least the Aduersarie might hauehave beene estraunged, and hauehave said, Our hand is high, and it is not the Lorde that hath doone all this. In this text our Lorde sheweth that hee is so farre off from vsing any vnmeasurable rigour against his people: that hee hath rather yet another respect not to roote them vtterly out, namelie least the Infidels should hauehave occasion to blaspheme him. That is the meaning of Moses. They will complaine and say that GOD ought not to handle his people after that fashion, but that hee ought to vse greater kindnesse and gentlenesse towardes them. Yea, saith hee, pleade on your case: but yet shal yee winne nothing by it. For if God had respected no further matter than you, hee had rooted you long agoe out of the worlde, and the remembrance of you had beene quite and cleane abolished long ere this. What letted him then? Not that you were not worthie to hauehave perished, for you hauehave not ceased to prouoke his wrath by dooing euill: but for that hee had a respect to your enemies, that is to say, to the Infidels. And why? For if God shoulde hauehave rooted out that people, whom he had choosen: forasmuch as the renowne thereof was spread ouer all the worlde, and the deliuering of them out of Egypt was as a woonderfull miracle, and the Israelites themselues professed themselues continually to bee the worshippers of the God which had taken them out of the deepe gulfe: shoulde not his destroying of them hauehave opened the mouthes of the wicked to skoffe at the Religion which was held in Iurie, and to hauehave saide, Where is nowe the God which maintained them so long time, as they themselues hauehave reported? Either hee is falne asleepe, or else he hath lost his wittes, for he succoureth them not any more. After that manner woulde the Infidels hauehave rayled at God if hee had not euer reserued and kept still some seede of that people, to shewe that his couenaunt was not quite and cleane disanulled, but that it stoode still in full force. That is the verie meaning of this saying where wee reade, I had determined to root them, yea and to scatter thē abroade eueriwhere. For the worde betokeneth such a scattering or rending asunder, as if one shoulde dismember a mans bodie, and cast the peeces thereof abroade here and there, so as nothing were left whole. Therefore, I had rooted them out [saith hee,] yea and that in such wise as they shoulde neuer hauehave beene spoken of anie more among men, but that I feared the prouocation of the enemie. Nowe the thing that is rehearsed here, is read of in Exodus.Exod. 32.9.10.11.12.1… 14. And so it shoulde seeme that God was restrayned by Moses from doing the thing which hee speaketh of here. For hee giueth the sentence, and addeth. Let me doe it, as though Moses had set himselfe against him. And yet for all that, it is verie certaine that God had determined aforehande to pardon his people: but yet it was his will that Moses shoulde make intercession for them, yea euen Moses, in asmuch as he was there & made supplicatiō in the name of our Lord Iesus Christ, and the people knew that they coulde not hauehave scaped except God had hearde the prayers of Moses.
But howesoeuer the case stoode, this text sheweth vsus that God altered not his purpose: for hee is not variable, neither repealed hee his sentence, though hee saide, I will yet againe pardon this people for thy sake. For the thing which hee had determined in his owne minde, was performed, and yet notwithstanding it was his will that Moses shoulde steppe in as a mediator. And when God heareth vsus, it is not for that we make him to chaunge his minde: but it pleaseth him to declare the thing to vsus which hee had determined to doe, to the end that our faith shoulde bee exercised, and wee knowe, that no pray, is no labour lost or vnprofitable, for the fruite sheweth the contrarie. That is the cause then why hee graunteth those thinges at our request, which hee had determined in his euerlasting purpose afore. Yet notwithstanding we see in effect, that if God had not beene minded to stoppe the mouthes of all the wicked, and vnbeleeuing sort, he had destroyed that people. And that was done to correct ye ouerweening of such as were euer ready to grudge against God. For such is the maner of men, that they neuer want replies: but as soone as God scourgeth them, by and by they stand in contention with him. And if he presse them double; then they not onelie grunt at it, but also spewe out their blasphemies against him. But here our Lorde sheweth, that whē men hauehave cast forth al their rage after that fashion, yet it shall bee prooued to their faces, that hee notwithstanding hath dealt ouergentlie with them, accordingly as it is certayne that euen at this day, if God had not a further consideration than onelyonly of vsus, we deserue well to be wiped out of the worlde. For notwithstanding that wee hauehave receiued his worde, what doe we fare the better for it? We professe the hauing of the Gospell, and wee can well say that the Papistes are Idolaters, straungers from God, and men giuen ouer to all euill. And why? For they be blinde and walke in the darke. But yet for all that, wee that hauehave the cleare light of life, howe doe we order our doinges? If we be compared with the Papistes, shall a man finde vsus better than them? Nay, wee are so much more blame worthie than they, because that for all our teaching yet wee despise God of a certayne malicious and determinate purpose. Sith it is so, if God had not a further respect than to vsus, surelie wee shoulde bee consumed out of hand. But for asmuch as the Papistes woulde by and by set open their throates to scoffe at God and the pure Religion, therefore hee maintaineth vsus still. Wherefore let vsus not boast that wee hauehave helde out vntounto this time by our owne power: but let vsus consider that God woulde not hauehave his name blasphemed, nor make the trueth of his Gospell to bee a iestingstocke for men to scoffe at: and let that bee a meane to humble vsus yet better. Wee see then that this doctrine belongeth vntounto vsus, and that Moses spake it not onelyonly to the people of Israell, but also to all such as shoulde professe the seruice of God, and hauehave the pure doctrine of his worde: insomuch that if they play the naughtipackes, and prouoke Gods vengeaunce against them, and God neuerthelesse doe beare with them; it is not for their faire eyes (as they say,) nor for that they hauehave deserued it: but because our Lord will not giuegive such loose and vnbridled libertie to them that seeke occasion thereof.
And it is saide expressely, That God feared the prouocation of the enemie, least hee shoulde estraunge himselfe, and say, My hande is high, and it is not the Lorde that hath doone this thing. By this worde Prouocation, hee meaneth the pride that is in men, accordinglie also as hee doeth in the eight Psalme, where it is saide that God is glorifyed by the mouthes of sucklinges,…. 3… in which place expresse mention is made of the enemie and of ye auenger, because the vnbeleeuers are alwayes so proude and presumptuous, that there is nothing with them but crueltie & thundering. So likewise in this text it is saide that God feared to prouoke the enemie, that is to wit, least the Infidels shoulde proceede to such wickednesse as to scoffe at the Law and at the true Religion. God then preuented them. And wee must not imagine that God was afraide of men: for hee coulde well hauehave prouided for it by some other meane. Is it not hee that hath made mens tongues? And how can they then stirre to speak one worde, if he listed to restrayne them? Could they moue to vtter one syllable? It should seeme then that the thing which Moses speaketh here is needlesse, namely that God shoulde bee afrayde to prouoke his enemies: for hee coulde wel hauehave remedied the matter if hee had would. I hauehave tolde you oftentimes alreadie, that God is spoken of after the manner of men. Therefore when God prouideth for a thing by anie worldlie meane, and such as is common among vsus: it is not for that hee is tyed vntounto it, & cannot of his infinite power doe otherwise: but because it pleaseth him so to doe. Thus are wee doone to vnderstande in fewe wordes, that when it pleaseth God to serue his owne turne by the inferiour meanes which hee hath ordeyned in this worlde; it is not for that hee cannot doe what he listeth of himselfe and without any other helpe: but for that it is his will to keepe that order. As for example. Hee coulde well susteine vsus without breade, wine, or water: and yet notwithstanding hee vseth those meanes. And why so? Euen because it pleaseth him. If we be sicke, he can well heale vsus without any medicine: and yet will hee hauehave vsus to vse medicines. In the time of warre he coulde wel represse all our enemies without our stirring of anie finger towards it; but yet hath hee ordeyned other meanes. Ye see then after what manner this text is to bee vnderstoode, where it is saide that God was afraide to prouoke the enemie: not that hee was vnable to let them or to withstande them if hee had would; or that hee was vnable to hauehave stopped the mouthes of the Infidels; but because hee sawe men so malicious, that their whole desire is to hauehave full libertie to speake euill of his maiestie. Which thing he perceyning, intendeth to remedie it. And by what meanes? Euen by such as hee himselfe likes best of. Not that hee doeth it of necessitie (as I saide afore) or by anie constraynt: but that his good pleasure is so. And therefore God coulde well roote vsus out of the worlde at this day: and on the otherside hee coulde well make the Papistes dumbe, and altogether senselesse, or else hee coulde make them blockes or stones, or else he could vtterlie ouerwhelme them, so as his name should not bee blasphemed by them: and therewithall hee coulde raise vp a newe people which should glorifie him in his iust destroying and consuming of vsus. God coulde well doe all these thinges: but yet for all that hee holdeth still such order in his workes, as hee hath determined vppon in himselfe. That is the cause why on the one side hee spareth vsus, and on the other side giueth not occasion to the Papistes to blaspheme his holy name if hee shoulde vse extreeme rigour agaynst vsus.
And by the way, here wee bee put in minde of the nature of man. Indeede God speaketh of the aduersarie and enemie: but yet vnderunder them, he comprehendeth all such as hauehave not beene taught by his worde to yeeld themselues teachable vntounto him. And what manner of disposition attributeth hee vntounto them? That they estrange themselues: that is to say, that without inquiring or considering of Gods vengeaunce wherein he ought to be glorified, they turne it into a slaunder and say, It is not God that did it. Let vsus marke well then, that if wee bee let alone to our owne nature, and that God guide vsus not by his worde and spirite, to giuegive vsus the true soundnesse of vnderstanding, discretion, and skill: although hee worke after such a fashion as his righteousnesse, power, and wisedome may so appeare, that wee must needes be conuicted by it: yet we shal not cease to cast foorth blasphemie against him. And why? For wee shall bee as witlesse beastes. And this saying: For feare least the enemie shoulde estraunge himselfe, is to bee well weyed. For thereby God meaneth, that men insteede of applying their wittes to the beholding of the thinges which hee sheweth them, do wrappe themselues in ignorance wilfully. Nowe it is certayne that although wee be blinde wretches, and that although by reason of Adams sinne wee bee bereft of iudgement, reason, and vnderstanding: yet there is malice still in vsus, so as our whole seeking is to bee ignoraunt of the thinges which our Lorde woulde hauehave vsus to knowe. Therefore whensoeuer men doe make a cloke of their ignorance, they shall euermore bee conuicted to hauehave refused the knowledge of those thinges which might hauehave beene well knowen vntounto them, if they had set their minds vppon them. And that is the verie cause why Saint Iude in his Epistle speaking of these heathenish folke which despise GOD, and are grosse and dulheaded as folke that hauehave no knowledge at all;Iude. 10. saith that they knowe not the thinges which they shoulde know, because they hauehave no list to knowe them. Then is it a cursed kinde of cloking, whensoeuer men make not their benefite of Gods workes, but applie them cleane contrarie to his meaning.
Now looke what is said here concerning the Infidels, the same belongeth likewise vntounto vsus. And were it not that GOD bringeth the light vntounto vsus, or vsus vntounto the light, and opened our eyes to see the thinges which hee sheweth vsus: surely we should not onelyonly continue stil blind, but also it shoulde cause vsus to become worse and worse, accordingly as it is saide here, that the Infidels shoulde hauehave blasphemed GOD, saying, Our hande is high, and it is not God that hath doone this. On the one side then we let God alone as though he had done nothing: and on ye other side wee become so proude as to put ourselues in his roome. For men content not themselues with their robbing of God of his power, & with their defacing of his maiestie: but they will also needs deck thēselues with his feathers, & make themselues verie Idols, and hauehave men to belieue them to hauehave beene the doers of the thinges which are peculiar to GOD. So then, seeing there is such mad pride in vsus, and so grosse selfe weening: wee ought to bee the more warned to yeelde our selues vntounto GOD, and to pray him not onelyonly to shew vsus his workes wherein his glorie may shine foorth and appeare: but also to open our eyes that wee may see them, in giuing vsus skill and discretion by his holy spirit, so as we may learne with humilitie to honour him: and that when we hauehave confessed his iustice, goodnes, and merciemercy, we may consider howe much we be bounde vntounto him, and that when hee punisheth other men, we may be drawen to repentaunce by their meanes, and vnderstande that he beareth with vsus, because he might well confounde vsus out of hande, were it not that he intended to vse fauour and goodnes towardes vsus, to the ende wee shoulde bee the more inflamed to honor him, and to dedicate our selues to him in the name of our Lord Iesus Christ.
Nowe let vsus pray vntounto him to vouchsafe to hauehave pitie vppon vsus, and not to call vsus to account for the great number of misdeeds whereof wee be guiltie, because wee knowe well that if hee listed to deale rigorously with vsus, we should needes be confounded, yea and vtterly perishe: and that although hee had not wayted for vsus so long time, yet he had iust cause to hauehave destroyed vsus as often as wee prouoked him to wrath: wherfore although we hauehave offended him without end or measure, yet notwithstanding seeing hee hath shewed himselfe so kindhearted a father towardes vsus alreadie, it may please him to continue his merciemercy and fauour, and therewithall to reforme vsus so by his holy spirit, that being guided and gouerned by him, our whole seeking may be to frame ourselues to ye obeying of him, suffering our selues to be ruled by his word, and seeking nought else but to please him in all respects. That it may please him to graunt this grace, not onelyonly to vsus but also to all people and Nations of the earth, &c.