Sermons on Deuteronomy, Sermons · Sermon 18
On Fryday the x. day of May. 1555. The xviij. Sermon which is the fourth vponupon the third Chapter.
26 And the Lord God was angrie with mee for your sakes, and heard mee not, but said vntounto mee, be contented, speake no more to mee of this matter.
27 Get thee vp to the top of Phasga, and lift vp thine eyes towardes the West, the North, the South and the East: and beholde with thine eyes: for thou shalt not go ouer this Iordan.
28 But charge Iosua, and strengthen him, and imbolden him: for hee shall goe ouer before the people, & put them in possession of the land which thou shalt see.
29 And so we abode in the valley against Beth-phogor.
I Told you yesterday, how it was not any fleshly lust that moued Moses to desire to goe into the promised land, but a holy zeale, to the ende that ye people might hauehave bene the better confirmed in the grace of God. And that it is so, a man may gather by this speache, where he desireth expressely to see the good Mountaine and the Libanus. For it is verie certaine, that Ierusalem & the Countrie about it, were neither the best, nor the fairest nor the fruitfullest of all Iurie. There were other soyles, which were both richer and pleasanter also. And yet doeth Moses preferre Libanus and the good Mountaine before all the rest. And no doubt but he meaneth the Mountaine Morea. Wee see then that he rested wholly vponupon the thinges that were spirituall, bicause God had reuealed vntounto him that the Temple should bee builded there, & that it was the place which God had chosen to bee worshipped and called vponupon there. That was the cause why he set all his minde vponupon it. And therefore let vsus marke, that Moses desired not to enter into that land, to fill his belly there, or to liue in delight and pleasure there: but onelyonly to stirre vp himselfe the more to knowe Gods grace, which he had tasted alreadie in spirit, and likewise to help the people by his example. Yet for all this, he is refused, howbeit not in such wise as if God had vtterly reiected him: but as in respect that hee intended to chastise him by depriuing him of a temporall benefite. And thereby we be yet more confirmed in the thing that was treated of yesterday: that is to wit, that albeit our affections be not alwaies wicked, yet they shall not alwaies be graunted vsus, when God intendeth to humble vsus, For sometimes we may hauehave offended him: and he must be faine to cut vsus off from his benefites. True it is that our saluation abydeth alwaies certaine: but as for our present state, it appaireth so farre as wee can see, insomuch that whereas God made vsus to feele his fauour most abundantly and in verie large measure: we hauehave but a small peece of it. If this befell to Moses: let not vsus thinke it straunge if God deale after the same maner with vsus.
Nowe whereas Moses saieth That he was not heard: it is to be referred to this speciall sute of his. For God doeth neuer quite shake off his faithfull ones when they call vponupon him, at leastwise generally: for he is alwayes mercifull to them,Matt. 7.7.9. and their praying to him is not in vaine. But yet for all that, he graunteth them not eueryevery particular thing that they aske of him. It may so happe that a faithfull man, shall make some request in his prayer vntounto God, (yea, for as was said yesterday, there is not a harder thing than to bridle our selues in such sort, as wee passe not our boundes:) there may some such request (I say) slip from a faithfull man, as shall bee good in it selfe, and yet notwithstanding, God shall not vouchsafe to graunt it. Then is he not heard in that behalfe: but yet shall not his prayer bee vaine and vnprofitable. For though he obteine not in that point: yet ceasseth he not to bee in Gods fauour, neither doeth God faile to regarde his necessities. So then let vsus note, that all the prayer of Moses was not reiected at Gods hand, as though he had obtained nothing at al of him: but onelyonly as touching that point, wherein it behoued him to hauehave deniall at Gods hand. That is the thing which he meant here.
But it is said expressely, That the Lord was angrie with him for the peoples sake, Deut. 1.37.as we hauehave seene alreadie heretofore. Wherein he meaneth not altogether to iustifie himselfe: but he doeth it to the end that the people should finde their owne fault, and humble themselues vntounto God. If Moses had meant to vphold that he was not in any fault, nor blame worthie: he had couertly accused God.Ezec. 18.20 For is it written, that he that sinneth shall beare his owne punishment. Then must it needes bee, that Moses was not cleare: or else that God did him wrong in punishing him for the peoples sake. But I hauehave declared heretofore, that he glorified not God as hee ought to hauehave done. In deede this appeareth not by the storie: for it should seeme there, that he did his duetie as well as could be wished: but only God is the competent iudge thereof. Although Moses could not be condemned by his wordes, nor by any outward signe: it is ynough that God findeth fault with him, and auoweth that he yeelded him not his due honour. Ye see then that Moses was faultie: and that Gods banishing of him out of the lande of promise, was for his offences sake, so as he coulde not say that he had not deserued such punishment.
Why then doeth he lay the blame vppon the people? As I saide afore, it is not to cleare himselfe, but to make the people to knowe their own euill dealing: yea and also to consider, that seeing Moses being so excellent a man, and a man chosen of God, did suffer such reproch and dishonour: they themselues ought to be the more cast downe. Thereby then the people is warned to thinke the better vppon their owne faulte. And in verie deede this offence of theirs was verie grieuous and exceeding great. For we knowe that Moses had an earnest zeale to serue God, and that it was his whole seeking. Neuerthelesse the murmuring that rose among the people for want of water, was as a tempest to carie Moses away. Beholde, Moses is as a rocke, he is wholly setled in Gods seruice: and therefore it must needes be that the peoples rising in vprore was with horrible violence, euen as if a rocke were shaken with some tempest. And so wee see that the people were vtterly destitute of all patience and as good as starke mad, and that it could not be but that the diuell possessed them, seeing that the fire of it did euen sindge Moses. Also this punishment of his sheweth how great the peoples offence was. What had Moses done? For his owne part he desireth nothing but to liue & die in glorifying God. And yet notwithstanding, God setteth a marke of infamie vponupon him for all ages to see, in restraining him out of the promised land. Sith it is so: what punishment doe the people deserue, which were the cause of the mischief and the chiefe authors thereof?
Nowe to apply this doctrine to our vse, let vsus take good heede that we driue not others to doe amisse, least the whole blame light vppon our owne neckes. Not that our thrusting of any man out of the way can quit him: for God will neuerthelesse correct him for it: but howsoeuer the world goe, we shall be guiltie of al the sinnes that wee hauehave occasioned. This ought well to bridle vsus, to the ende that no cause of stumbling proceede from vsus. And besides this, let vsus consider that if God hauehave giuen vsus gouernours that labour to discharge their dueties: if we vexe them in such sorte as they swarue or start aside from the right way: wee shall yeeld account of it before God, and at the last his curse will light vponupon our heades. Hereby all folkes are warned to liue simply & peaceably in obedience to their superiors, specially when they see them disposed to serue God: to the ende that they may take courage, and continue & increase in goodnesse. And if we fall to raising of trouble and disorder: surely if they that hauehave committed but halfe a fault be corrected, wee shall bee dubble punished, and answere for all the inconuenience, as of a trueth wee deserue well to bee charged with it before God. Thus ye see what wee hauehave to marke vponupon that speach, where Moses telleth the people againe, how it was for their sakes that ye Lord was angrie with him.
Nowe let vsus returne to the matter which wee beganne withall: that is to wit, that although GOD chastised Moses by bereauing him of a temporall benefite: yet was that no impeachment to his saluation. And so meaneth he by these woordes, Bee contented, and speake no more to mee of this matter. In saying bee contented: he doeth him to vnderstande that he hath wherewith to content him, forasmuch as God is still mercifull to him, & acknowledgeth him for one of his, and taketh him still as of his housholde, & casteth him not out of his kingdome. Seeing that all these thinges abide vntounto him still: hee sheweth him that he ought to rest without greeuing of himselfe ouermuch. And it is a very notable and profitable point: namely, that we ought not to be too sorrowful and grieued out of measure, so long as GOD bereaue vsus not of the substaunce of our saluation. Wee heare what answere Saint Paule had,2. … when he was afflicted, yea and euen buffeted by Satan, and God had cast him downe in such sorte, that he was as one at the point to bee troden vnderunder foote. Now he besought God to be deliuered from such temptations: but answere is made him at Gods hand, Let my grace suffice thee. GOD telleth him hee will assist him, but as for the comberance, he must beare it still. Therefore let vsus learne to put a difference betweene the thinges that are of the substaunce of our saluation, and the appurtenances which are in deede the tokens of Gods louelove and goodnesse, but yet may bee forborne of vsus whēsoeuer God thinketh good, whether it be to chastise vsus, or to trie our patience, or to any other purpose, that he deale so with vsus. As for example: the things yt are of the substance of our saluation are these: that God forgiue vsus our sinnes, that he keepe vsus vnderunder his protection, yt he dwell in vsus by his holy spirit, yt the light which he hath giuen vsus by his Gospel be not quēched, & that we may take him for our father, to cal vppon him and to flee to him for refuge. So then, the substaunce of our saluation, is yt the seede of faith abide continually in vsus, that God guide & gouerne vsus by his holy spirit, and that he make vsus feele his goodnesse, so as wee rest therevpon. But yet for all this, many temptations may befal vsus, yea euen such as my pluck vsus back from calling vponupon God. Not that they can shut vsus quite out from him: but yet they may so comber vsus, as wee shal not be able to resorte to God so freely as wee woulde. Againe, wee shall be tossed with many sorrowes and many hartbytings. On the one side wee shall hauehave sickenesse, and on the other side pouertie: besides these, men shall doe vsus wrong, and diuers other inconueniences, and to be shorte, wee shall in effecte doe nothing but pyne and languishe. In deede if God delt so mildely with vsus, as wee might alwayes hauehave our mouthes open to prayse him, so as there were nothing but myrth and ease in our lyfe: wee should perceiue his louelove the more playnely. But yet in the meane while, although wee be afflicted, although wee hauehave much anguishe and griefe: yet doth the substance of our saluation continue still. What is to be done in this case? Let it content vsus that GOD is our father. Although he handle vsus not as wee woulde wishe, but rather cleane contrariwise: so as in steade of sweetenesse, wee finde bitternesse, and hee graunteth not our requestes at the first choppe, but hideth himselfe from vsus in our afflictions, as if hee had forsaken vsus, and giueth vsus not meate and drinke at our pleasure: [finally] when all thinges faile vsus: yet let it suffice vsus that wee hauehave stil the warrant of our adoptiō, & that God ceaseth not to take vsus and auow vsus for his children. These (say I) are the thinges wherewith we must content our selues, in such wise as all thinges else must bee borne patiently by vsus. And that is it which wee hauehave to marke vppon these wordes where GOD sayth to Moses, bee contented.
But the vnbeleeuers hauehave not this prerogatiue: God shaketh them off quite, if they cry he giueth deafe eare to them, neither saith hee to them for their comfort, bee contented: but hee letteth them chawe vppon the bridle, so as they bee in horrible vnquietnesse and vexation, and hauehave not wherewith to asswage their sorrowe. For they beleeue not that God beareth them a fatherly good will, nor that hee receiueth them into his fauour. So, now wee see more clearely the thing that I touched briefly before: that is to wit, that Gods refusing of the faithfull, is not an vtter reiecting of their prayers, as though their calling vppon him had not booted them at all: but hee graunteth them generally that which is good for their saluation. And as for in the rest, he cutteth them out their morsels, so as hee graunteth them not whatsoeuer they wishe, neither were it for their welfare that hee shoulde so doe.
Therefore must wee beare this lesson so in minde, as wee may bee able to put it in vre: that is to wit, that if wee obteine not all that euer wee faine would at Gods hand: but that when we resort vntounto him, he suffreth vsus to linger stil in our miseries & easeth vsus not of our troubles at the first, so as we dragge our winges after vsus as they say: we must bethinke vsus of this, that wee must be contented. And why? for it is good reason that wee should yeelde to the good pleasure of our God, seeing hee reserueth this inestimable benefite and priuiledge to vsus, that wee be still mustered in the aray of his children.
And besides this, let vsus assure our selues that God furthereth our soules health, in refusing to graunt vsus the thinges that he knoweth to be vnmeete for vsus. Wee see that diuers times hee granted ye disobedient their desires:Num. 11.18. but that was not to their benefite. It had bin much better for them to hauehave gone without them, and that God had sayd them flat nay of them. Contrariwise, when hee denyeth our requestes, and maketh vsus to perceiue that it is not reason that our lustes shoulde raunge vnbrideled, and wee hauehave all that our fancie runnes vppon: his making of vsus to perceiue all this, is to our benefite. As for example, if a childe hauehave a fickle head, (as commonly all children lacke discretion) and desire his father some fond or euill thing: if his father let him hauehave his swindge lyke a goose: hee putteth the halter about his neck, by cockering of him too much. But if hee shewe him a grim looke, and make him perceiue that he is a lightheaded boy, without wit or discretion: his child will be the better for it afterward, and this correction whereby his foolishe appetite is repressed, wil do him good. Euen so doth God towards vsus: for hee knoweth it is much better for vsus to hauehave our lustes subdewed, than to giuegive them too much libertie. And that is ye cause why he did so precisely deny Moses request.
Wee knowe that if euer man obteined fauor in Gods sight, it was Moses inespecially aboue all other.Exod. 33.11 For God did him the honor to shewe himselfe familiarly vntounto him face to face, as a friend doth to his companion: for so doth the scripture itselfe report: and yet yee see his request was refused: [for it was sayd vntounto him,] Speake no more to mee of this matter. Hee doth [as it were] threaten him. Now if Moses were thus dealt with: let vsus vnderstand that wee ought not to take it too much to hart, if God deale roughly with vsus nowadayes, and make no haste to succour vsus, but rather that to our seeming the miserie increaseth dubble, after wee hauehave prayed vntounto him. Let vsus not thinke the matter strāge: for it shall turne to our benefite. To be short, let vsus learne to beare all temporall corrections patiently which God sendeth vntounto vsus. Although our condition waxe woorse and woorse to the worldward, although wee hauehave a heauy burthen to beare, although wee hauehave many harde and grieuous thinges to indure: yet notwithstanding wee must come to this poynt, that forasmuch as they bee but temporall chastisements, wee may well holde our selues quiet, for our saluatiō abideth stil vnappayred. And although wee obteine not some thing which wee aske: yet must wee not thinke our selues vtterly barred from it, vntil our Lord shewe vsus by some euident signe. As how? When a man is in trouble, he repayreth vntounto God, and craueth merciemercy, and yet he findeth no reliefe, but in sted of easement he findeth himself tormēted dubble. All yt he gaineth by his calling vponupon God, is that his miserie is increased. But yet for all this hee must not be discouraged, but continue still in praying vntounto God. And therewithall wee must consider thus: God knoweth to what end hee doth it. And his delaying to grant vsus our request, is to shewe vsus that although hee suffer vsus to languish in our aduersities: yet doth he not forget vsus nor disdayne to be our father still, but onelyonly teacheth vsus to obey him and to bee subiect to him. After that manner then must wee behaue our selues in praying. When it shall seeme that wee hauehave lost our time in calling vponupon God: yet must wee still come backe to this comforte, saying: No, God sheweth mee that it is not meete for mee to aske whatsoeuer I thinke good, but that I must come and put my selfe into his hands with all humblenesse, to receiue what hee thinks good, and to holde all my desires in obedience vntounto him. Seeing that hee sheweth mee this, it behoueth me to frame my selfe thereunto, and to take that to bee best for mee which hee shall vouchsafe to send mee. Thus ye see what wee hauehave to remember in the text where God telleth Moses that hee wil not hauehave him to speake any more of his going into the lande of Chanaan.
But yet for all that, he shewed him the land a farre off. And no doubt but that the sight of Moses reached beyond the ordinarie sight of nature, and beyond all that hee coulde conceiue within kenning.Deut. 34.7. True it is that in the end of this booke it is said, that euen in his old age, although hee was then sixescore yeeres olde, yet his senses were not appaired, but continued stil in their full strength. Neuerthelesse, when as it is sayd, that he extended his sight so far, as that he could view al the countryes of the lande of Chanaan: [it is euident] that God gaue him sight aboue the power of nature. And all this tended to this ende, that Moses might bee assured, that Gods deliuering of the people was not to the ende to leaue them in the midway, or to leaue his promise vnperformed which hee had made to his seruaunt Abraham. And his assuring of Moses thereof, was not onelyonly for Moses owne sake, but also for all the peoples sake, to incourage the weaker sorte, that they might take hart to enter the more boldely into the possession of their inheritance after his decease, not doubting but that God would still reache them his mighty hand. That was the cause why this great sight was giuen to Moses. And wee must not maruell that God shewed him the land of Chanaan after that sort: seeing he had alreadie reueiled mount Sion & Morea vntounto him in spirite. Moses then was confirmed by all meanes, not for himselfe onelyonly, but chiefely for the edifying of the people. Here by the way wee bee taught, to receiue such taste of his grace as hee giueth vsus, though wee hauehave but some little feeling of it, and inioy it not yet to the full. Moses standing vppon the toppe of the mountaine, saw the land a far off: it behoueth him to stay there, and to thāke God for that sight. Lykewise sometime God will make vsus to feele his grace very slenderly, at leastwise in respecte of our desire: for we would fayne hauehave our fill of it, wee would hauehave him to giuegive it vsus more plainely: but that would not bee good for vsus. Why? Sometimes wee might not call vppon him: but all thinges ought to be submitted to his will. Yet notwithstanding, wee may chaunce to see some little sparke of Gods grace a farre of, or else perhaps hee will make vsus to feele it: but that shall bee so slenderly, as it shal seeme that his intent was but to prouoke our appetite, and to whette our wit, and not to content vsus.
But yet must wee bee contented to receiue whatsoeuer hee giueth vsus. Although our fleshe woulde cary vsus further: yet must wee restraine our selues as prisoners, and in so doing followe the example of Moses. For if Moses had bin lyke to such as are impatient and fall to stryuing against God: hee would hauehave held skorne to go vp into the mountaine. It is to much purpose (would hee hauehave sayde) for mee to goe breake my shinnes in climbing vp this hil, to goe see the mooneshine in the water. I can forbeare such a sight. After that fashion would they deale, which are not yet come to such meekenesse, as to bee as lambes and sheepe. But Moses shewed well, that notwithstanding that he was the shepheard of the people, yet was hee also a very sheepe in deede, so as GOD might guide and gouerne him as hee listed. When hee sayd to him, get thee vp into the hill: hee knewe hee should hauehave no more but a sight of the land, and that the same sight should be a renewing of his griefe, so as hee should sigh at it and might say, Alas I am banished from the possession of this good land, which I see before my face: my desire is but to make a steppe ouer this Iordan, and I am forbidden it. He knewe this. Yet notwithstanding forasmuch as God had commaunded him, hee receiued his grace, yea and hee receiued it with such affection, as hee replyed not to the contrary. Not that hee coulde not hauehave founde in his hart to hauehave had it otherwise: but for that hee did thrust his owne will vnderunder foote, to the ende that GOD might hauehave the whole maisterie of him. Therefore let vsus learne to bee meeke. When our Lord is so minded to bring vsus vnderunder awe, and graunteth not the thinges that wee coulde lyke of: let not vsus on our side refuse or disdeine the small taste of his grace which hee giueth vsus, waiting till hee giuegive vsus a larger discouerie and fruition thereof. For in this worlde wee must bee exercised after that maner: and we must apply al our indeuer therevnto. Insomuch that if GOD giuegive vsus not such knowledge of his grace as wee may holde it (as yee would say) in our handes: or as wee may hauehave our fill of it: or as wee may triumph in it: yet must wee call vppon him still. And if he giuegive it vsus droppe by droppe, and therewithall wee hauehave store of griefe and sorrowes, [so as we might say,] what will become of this? why doth not GOD admitte me more familarly vntounto him? Why doth hee not inriche mee with his goods? why doth hee not bestowe his benefites vppon mee in greater measure? when wee bee in such case, wee must come to this poynt, [that wee may say,] hee dealeth no worse with mee than he delt with Moses. So then let vsus patiently accept this maner of Gods dealing, which he vseth to humble vsus: and in the meane season let vsus not forbeare to hope further. For if wee perceiue not out of hand whither wee tend: let it suffice vsus that God sheweth vsus a farre off, the good which hee hath prepared for vsus. And if wee hauehave not the fruition of it in this world: let vsus be contented that he hath layd it vp for vsus in heauen, and that it can not faile vsus there: as in very deede the land of Chanaan was vntounto Moses as a signe and sacrament of the kingdome of heauen: and yet hee did but see it a farre off. Neuerthelesse, howsoeuer the case stoode with him, hee had still a warrant that God woulde not bereaue him of his inheritaunce in heauen. That was the poynt that hee rested on: and so must wee doe too.
Hee addeth that he must instruct, strengthen, and incourage Iosua, for it is hee that must leade the people of Israell. Hereby the obedientnesse of Moses is yet better warranted vntounto vsus. For how many are there to bee seene, which woulde bee loth to imploy themselues in dooing the thinges that God commaundeth them, vnlesse GOD gaue them the honor as well as the charge? But Moses resigneth the honor and dignitie that hee had receiued: God putteth him out of office. Hee should hauehave bin the leader of the people, to bring them into the land of Chanaan, and ye see hee is deposed from his office with dishonor and shame. Now had hee bin as one of these worldlings which know not what it is to giuegive ouer themselues playnely vntounto God: or had hee bin as a nomber are, who being caryed away with ambition and vainglory, wil alwayes needs be had in estimation: hee woulde neuer hauehave yeelded to doe any thing to Iosua. But behold, God telleth him here, thou must resigne thy state to Iosua, and thou must instruct him, to the end hee may bee set in thy place: and knowe thou that hee is worthie to bee my lieuetenaunt, to leade my people into the possession of their inheritaunce. Sith wee see that Moses was ready hereuppon to giuegive ouer his authoritie, so as God should bereaue him thereof, and yet hee himselfe not onelyonly bare no grudge to Iosua his seruaunt when hee sawe him exalted in his roome: but also instructed him, and sought to surrender his owne gratious giftes vntounto him, as if hee should hauehave plucked al the good out of his owne hart, to hauehave sayd vntounto Iosua, take here that which belongeth vntounto thee, to the intent that all may redound to the welfare of the people, and I hencefoorth become as a poore naked man: sith wee see (say I) that Moses was at that poynt: hauehave wee not an euident proofe that hee regarded not himselfe? and that hee sought not any thing else but that God might be gloryfied? and that when hee had finished his course, the people might still hauehave a faithful man to guide and gouerne them: Specially seeing that euen in his lyfetime, when hee sawe God… grace florishe and increase in a meane person which was set in preheminence ouer him, he not onelyonly enuied him not, but also was willing to helpe & further him, that hee might be able to execute his charge when hee were succeeded in his place? This verily is written in commendation of Moses: but it serueth also for our instruction, to the ende wee may learne to submit our selues to our God: that whensoeuer he listeth to exalt others in our place, wee may be glad of it, wishing that the same may redound to the benefite of ye people, and indeuoring to helpe those whome God hath chosen and elected, so as hee may alwayes reigne & gouerne, and that whensoeuer it pleaseth him to exalt men, it may suffice vsus that hee be gloryfied in them, and none of vsus be selfewilled in that behalfe, but all in generall seeke the maintenaunce of the whole body of the Church in her state, and the benefite, welfare and profperitie of the same. Thus yee see what wee hauehave to remember vppon this text.
Furthermore let vsus mark also, that whereas Moses is commaunded to strēgthen Iosua: therein God sheweth vsus the effectuall woorking and force of his worde. The incouraging of a man, specially to so excellent a worke, is no small matter. And by what meane is that done? By good teaching, and by holy exhortations. Thus are there two thinges to be noted in effect. The one is yt such as are set in authoritie hauehave neede to be instructed and strēgthened, that they may be able to doe their duetie. The second is, that Gods word hath this vse and propertie to frame those which els should be vnmeete, and to strēgthen them when they be weake: and to be short, to make them fit in all poyntes to execute their office, and whatsoeuer is appoynted them by God.
Therefore let them that are called to any charge or authoritie looke wel to themselues. For they be not abler men than Iosua was, who had done a notable act already now forty yeeres agoe, in outstanding the rebellion of the whole peeple, notwitstanding yt they would hauehave stoned him, and that he sawe so great, and (as ye would say) so infinite a multitude against him, which was not of an hundred men, neither of rascalles, or of no estimation, but there were moe than sixe hundred thowsand men that did set themselues against him: and yet for all yt he bare out the brunt, with inuincible constancie, and maintained Gods quarell. Iosua had done this deede fortie yeeres afore: andy yet notwithstanding he is faine to be incouraged stil, he is faine to receiue newe instruction, hee is faine to be confirmed yet better and better. Now thē, what shall those do which are as sillie beastes, & can doe nothing? If a man examine them thorowly, although there bee some good seede of vertue in them, alas, they come farre shorte of the perfection that was in Iosua. Then if they cannot finde in their hartes to be taught, and to be strengthened that they may the better serue God: are they not worthie to be put to reproch, so as they may not discerne what vprightnesse and Iustice meane, but commit so grosse crymes as euen little children may laugh them to skorne, and all the worlde bee ashamed of them? Thus much concerning the first poynt.
Wherfore let them yt are called to any charge, whether it be to ye ministring of Gods word, or to the executing of Iustice as touching earthly gouernment,Deut. 17.1. or to be maisters or fathers: let them all (eueryevery one in his owne vocation) vnderstand, that they hauehave neede to bee instructed, or else that they cannot furnishe out the place to performe their duetie. Let that serue for one poynt. Now were this well obserued: wee should not see so many skorneful persons as there are. For vnderunder color that a man is aduaunced to some authoritie, he may no more be spoken to: for hee cannot bee but wise ynough, seeing he is in authoritie. But it is cleane contrary, as we see here, and as God hath also well shewed, in that hee hath giuen Kings a speciall commaundement to hauehave the bookes of his lawe about them, as wee shall see in due place hereafter.
And now must we also note the second point, which hath bin touched already: that is to wit, that if we purpose to be wel taught, if we purpose to bee confirmed, if wee purpose to be wholy disposed to doe the things that our dutie requireth: we must repaire to Gods schoole. For hee hath giuen the power and efficacie to his worde, not onelyonly to teach vsus to knowe what is good, and to giuegive vsus wisedome and skill: but also to make vsus strong to goe through with our affaires as wee ought to doe, so as we be able to withstand all euill, and to ouercome all the stoppes and lettes which the diuill shall thrust in our way. To bee short, to the end wee may bee able to compasse all thinges well, and to goe through with the thinges that God commaundeth vsus: let vsus bee ready to harken vntounto God, and be willing to receiue instruction by his worde. And it is certain, that if wee hauehave that, it will neuer faile vsus, for it is a good scholemaister. But (as I said) it is good reason that men should continue in their beastlynesse, and that GOD should discouer their shame, when they will not submit themselues to him, but are so stately that they thinke it a needelesse thing to be taught, because they be no young children any more. Alas, that is euen the very cause why god withdraweth his blessing from them. But contrarywise, let vsus doe as Iosua did. If God bee so gracious vntounto vsus as to teach vsus: let vsus bee ready to receiue instruction, and then shall we be inuincible. Albeit that Satan doe practise all that euer he can against vsus: and albeit that the wicked bee as barres to stop vsus, so as by all lykelyhoode wee can not set foreward one step, no nor stirre one finger: yet shall wee bee strengthened by the power of God, so wee followe the order that is shewed vsus here.
Now for a conclusion, it is sayd of Moses and the people, that they abode in the valley ouer against the Temple of Pheor. For Bethpheor is as much to say, as the house of ye Idole Pheor: and the word House is put for a Temple. This is not set downe for nought: for it was Gods will to ad this as the vpshot of condemnation vntounto Moses, that hee was fain to hauehave the Temple of an Idol continually before his eyes, He was chosen to leade the people of Israell into the land of Chanaan. And it is certaine that hee himselfe murmured not against God, ne letted the people from comming there: but yet for all that, when it came to the poynt that hee should hauehave made the water to come out of the rocke, he went not to it cherefully, but was (as yee would say) ouergreeued in his minde, so as he gaue not glory vntounto God, By meanes wherof whereas Gods seruice should hauehave bin set vp in the lande, and whereas there should hauehave bin such a melodie in calling vppon his name, as al superstitions should hauehave bin rooted out, and as all the thinges that had bin shewed him in the mountaine should hauehave bin put in practise, that Gods maiestie might hauehave bin seene shining in the middest of the poeple: in stead of hauing so goodly and (as ye would say) angelicall order: he is faine to tary hard by a temple of Idols, he is faine to see himselfe as it were defiled with it, he is driuen to beholde the abhominations that were dayly committed by the heathen as it were in despite of God, he is driuen to see the true religion ouerthrowen: and this could not bee but a great hartbreaking to him, and worke a terrible vexation in his minde. Now vppon this example wee hauehave to gather, how it is not for naught that our Lorde causeth vsus to see thinges that ought to offend vsus and to cast vsus into great heauiness. And why? For we be not worthie to see his seruice throughly in good order, and to see his religion purely and soundely obserued, so as he might bee worshipped with one common consent throughout all the world. We bee not worthie to inioy such a benefite. For the full perfection of all felicitie that wee can hauehave in this world, is that GOD be serued and honored, and that in such wise, as all superstitions, al abuses, and all other things that may corrupt his seruice, bee layde downe. But for examples sake, wee see at this day how God mingleth many of his faithful ones among the Papistes, where they be faine to behold abhominations dayly with their eyes, and are held in so strait bondage, as they dare not open their mouthes to speake against them. They see Gods temples turned into no better than brothelhouses, and fraughted with so fowle and filthie baggage, that it were much better that Temples or Churches were neuer spoken of, than to hauehave such as are in the popedom. But yet this are ye poore faithful ones driuen to behold. And why? For they be not worthie to see such reformation as they desire, God intendeth to humble them, and hee knoweth to what ende. And least wee should perke vp aboue other men to say, heere is no corruption: alas, what are we? Though there be not open Idolatrie among vsus. is there not a horrible cōtempt of God by swearing, and a rebelling against his worde? Is there not such a beastlynesse to bee seene in a great nomber, as it were much better for them to become Turkes and Heathen men, than to pretend the name of Christianitie which they abuse so shamefully? Are they not seene to bee manifest despisers of God, and to bewray themselues in such sorte, as euen little children may discerne it? Now then sith wee see such corruptions among vsus: let vsus vnderstand that they bee the rewards of our sins. And therfore let vsus bewaile our case, assuring our selues that Gods suffering of such minglemangle among vsus, is to make vsus perceiue that wee deserue well to be so intangled. Yea, which woorse is, wee see this come to passe, euen where the Gospel was purely preached. Is not the hellish corruption of the Interim returned againe? Doth not the worlde see how idolatrie is set vp againe by it? And think wee that this is happened without Gods iust punishment? Now therefore let vsus looke well to it, that lyke as it was Gods wil to humble his seruant Moses and al the people, by facing them with the temple of a cursed idoll: so lykewise nowadayes, sith wee see so great corruptions, sith wee see religion disguysed, sith wee see on the one side idolatrie, and on the other side losenesse and occasion of stumbling: let vsus vnderstand that all this commeth through Gods iust vengeance, by reason of our sinnes. Wherefore let vsus humble our selues and mourne, vntill it please God to set al thinges againe in such order and plight, as wee may all call vppon him with one common accord, forasmuch as the same is the ende whereunto hee hath set vsus together, and for the which hee hath redeemed vsus so deerely with the bloud of his sonne.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our sinnes, praying him to mortify them more and more, that wee may learne to be so subdued, as our whole seeking may be to obey him, and to glorify him in all thinges that hee listeth to doe, and that in the meane while we may not be wedded to our owne affections and fleshly lustes, but that although wee hauehave neuer so many incomberances in this world, & neuer so many meanes to turne vsus from the right way: yet notwithstanding wee may goe through with the course of his calling, vntill hee hauehave deliuered vsus from all Satans trappes, and from all thinges that hee setteth afore vsus to make vsus turne head, and to hinder vsus from going forewarde to our saluation, euen till wee bee come thither. That it may please him to graunt this grace, not onelyonly to vsus but also &c.