e sawe yesterday howe it is not
lawfull for us to put foorth our selves, except GOD call us and shewe us the
way: and that although the thing which wee take in hande, bee never so
allowable in respect of men, yet is it nothing woorth unlesse God bee our
guide, and that wee bee sure that wee adventure uppon nothing but by his will.
Therewithall wee sawe also that we have too ticklish a nature, insomuch that
when any thing is to be done [that lyketh our selves,] wee bee but to
forewarde, and wee cannot tarie till GOD shewe us his will. And that on the
contrarie part, wee see what unlustinesse is in us when God commaundeth us any
thing: for then wee bee so lasie as is pitie to see, it seemeth that our legges
are broken: and to bee short, wee bee starke lame. Nay (which worse is) when
wee weene to doe well, wee marre all by our rashnesse. And this is confirmed
yet better by that which Moses addeth. For he rehearseth what GOD had injoyned
him. Thou shalt say unto them, Goe not
up, ne fight not, for I am not with you (sayeth the Lorde,) and therefore ye shall bee overcome. In this sentence wee see how it belongeth to
God to say, Goe: and likewise to bidde us tarrie, when he thinketh good. And if
wee have not that voyce to guide us: we may well seeke all manner of furniture,
and wee may be well ynough armed to the fight of the world: but yet shall there
bee nothing but confusion in our case. Then like as wee must simply obey the
thing that GOD commaundeth, and hast foreward with all speede when wee see it
is his pleasure that wee should goe: so on the contrarie part, when he will
have us to sit still, let his forbidding suffice us, assuring our selves that
he will turne all thinges upside downe, if wee thinke to further the matter by
thrusting our selves foreward. To be short, we must yeeld God no lesse honour
and reverence, in forbearing to do things when he forbiddeth them: than in
dooing and executing the things that he liketh.
And he sheweth expressely, that it shall not boote
us to do any thing unlesse God command it, according as it hath bene declared
heretofore how it belongeth to him to fight. True it is that he will have the
faithfull to inforce themselves, but yet in so dooing wee must attribute all
unto him. Therefore if he be on our side we shall bee sure of the victorie: but
if he shrinke from us, we shall have the foyle though all the
world helped us. Then is there but this one onely respect that may give us
courage: which is, that God bee at hand with us to succour us, so as wee bee
sure of his assistance, and rest wholly thereupon. Neverthelesse it is not for
men to beare themselves in hand that God will aide them, further than he hath
assured us by his promise. But it is certeine that God makes no promise to any,
but to such as walke in obedience. Whosoever then flingeth over the fieldes,
that is to say, whosoever gaddeth here and there, and resteth not simply upon
Gods word, doeth utterly refuse the benefite that God had promised him, and
bereaveth himselfe thereof wilfully. For the receiving of Gods word to the end
we may know what to do, and be ruled by his mouth: and to trust in him, so as
we be grounded upon his grace, and resort to him for
succour at our neede, are things inseparable. He therefore that will needes
dally upon his owne head, and trust to his owne foolish imaginations without
submitting himself to God: may well say, I hope God will helpe me: but his hope
hath no resemblance to the hope of the faithfull. So then, seeing we perceive
what our owne imaginations are: let us looke what things God giveth us leave to
do, and what is lawfull for us to do by his word. And therewithall, let us be
foreward in doing that which he biddeth us, waiting for his blessing wherby he
will make all to prosper. For although we see the contrarie to our
understanding: yet shall we overcome all impediments by his helpe.
But howsoever the case stande, let us beare this
lesson in minde, that GOD, if wee desire to bee his, doeth binde us by his
infinite goodnesse to be guided by him: and that as we would bee shielded by
his mightie power, so likewise wee must quietly suffer him to rule us as his
lambes and sheepe, and not followe every man his owne fansie. And if this ought
to bee observed in the thinges that concerne this present life: howe much more ought it to be so in going to the kingdome of
heaven? I say that even in all our worldly affayres, we ought to doe God so
much honour, as not to take too much upon us, nor to raunge here and there,
without having first asked counsell at his mouth, (as he saieth by his Prophet
Esay[1],)
and untill he have ordered al our devises by his holy spirite. When we have any
businesse to doe, although it bee not of any great importaunce: yet ought wee to call upon God with all lowelinesse, and not to
do any thing till our conscience bee throughly settled and resolved that he
alloweth our doings. Now if God looke to be obeyed in small things, and which
are as good as nothing: what will he doe when the matter concerneth his
service? and when the case concerneth so excellent a
thing as is the salvation of our soules? Therefore we see herein, howe sore the
wretched world is blinded, seeing they give themselves to their owne follies
and to mens traditions, and thinke not at all upon the things that God hath
ordained: No: that shall be the last thing that they will doe. And therefore it
standeth us so much the more on hand to studie well this lesson of Moses, That
God will not bee with us. except we come neere unto him, and be diligent to
hearken what he will say unto us, and followe it when we have done, without
adding anything to it, or diminishing any thing from it. And thus ye see in
effect, what we have to gather upon this streine.
Now herewithall Moses threateneth them, That they shall bee overcome of their enemies, and
fall before them. Whereby we be done to understand, that if God bee once
gone away from us, wee must needes perish, yea and our enemies must needes have
the upperhand of us, according as wee see in another place[2],
that God leadeth us [into adversitie,] and holdeth us as it were fettered in
it. And when our foes have such power over us, it is because wee bee Gods
prisoners. True it is that men advaunce themselves ynough in their presumption,
but yet for all
that, God daunteth their courage when it commeth to the pinche, and holdeth
their hands fast tyed, so as they cannot stirre one finger. Let us marke well
therefore, that wee must needes fall before our enemies, if wee bee not uphelde
by Gods hand. For there lyeth all our strength. Nay
moreover, though no man followe us, yet must wee fall before our owne shadowes,
and be overcome without any man pursuing of us[3].
For Gods wrath of it selfe without any other helpe or meane, is able ynough to
confound us. Neverthelesse the divill ceasseth not to practise to destroy us,
and we be assailed on all sides: therfore what woulde
become of us, if God were not our wall and bulwarke? Then if we consider well
the state of our life, there is none other way for us, but to walke in feare
and to be watchfull, that we happen not to play the loose coltes. As I saide
even now, ye see that the divell ceasseth not, and he hath innumerable wyles to
oppresse us withall: we knowe what force he is of, and he is not without cause
termed the Prince of the world[4].
He commeth with so great crueltie, as passeth al the force of
our fleshly enemies. On the other side, this worlde is full of Ambushes
against us. To bee short, when wee have bethought us never so well of the
enemies whom wee see: there are an infinite multitude of enemies [whom wee see not,] which seeke nothing but to overthwart us
when we should do good. Therefore let us sit stil in humilitie, to the end that
being shrowded under the shadow of God, wee may be upheld and maintained by
him. Let us looke well to it then that wee followe not what every of us
thinketh good in himselfe: but submit our selves to Gods good will, as I have
shewed afore.
Nowe it followeth, That Moses spake unto the people, and that the people would not followe
his advise, but were disobedient to the mouth of God. This manner of speach
hath bin expounded already heretofore. But here wee see yet more clearely, the
proofe of that which hath bin said afore: that is to wit, that God is despised
not only when he speaketh from heaven, but also when folke make none account of
his word that is preached by men. It is said expresly That the people were disobedient to the mouth of God. And how? It is not said that God appeared in visible shape,
or that there was any voyce heard from heaven: but it was Moses that spake: it
is a man that saith that the people resisted the mouth of God. Now then we see
that God will have his word received with like humilitie when he sendeth men to
declare his commandement, as if he him selfe were among them. The doctrine that
is set forth in the name of God, ought to be of as much authoritie [in the
mouth of a man,] as if all the Angels of heaven came downe to us, or as if God
shewed his Majestie presently before our eyes: yea and it is the thing wherein
he will trie the obedience of our faith. True it is that wee ought to use good
discretion when men speake. For if wee should receive all that is put to us:
there should be no difference betweene the lyers and false prophets that seduce
our soules, and the true ministers of God. But if we
have sure warrant that the thing which is brought us, proceedeth of God: (as if
it should be shewed us by the holy scripture, that men should not invent any thing
of their own heads, but hold themselves to the pure simplicitie of the Law and
the Gospel:) it is certaine that whosoever maketh any resistance in that case,
doeth not make warre against a creature, but manifestly withstand God, who will
be heard when he speaketh so by men, and serveth his turne by them as by his
instruments. Therefore let us beare well in minde this order of Moses saying,
which is , that he himself is the speaker, and yet
notwithstanding, that the people in disobeying him disobeyed God. For why? Moses had not forged any thing of his owne braine, but shewed unto them how it was God that had sent
him. And therfore it is no straunge case that God should finde himselfe
grieved, and that his Majestie should be offended, and take the outrage to be
done as to himselfe, when the message that he had sent by Moses was not
received In likewise is it at this day. And for the same cause doeth our Lorde
Jesus Christ avow[5],
that if men refuse to heare the Ministers of the Gospell, he will take that wrong
to bee done to himselfe. Therefore let not men make a jest of it, when GOD
causeth his worke to bee preached nowe adayes, and stirreth up men to publishe
it abroade: If any man thinke to escape by saying, they bee but men with whom
wee have to doe, and therewithall despise the doctrine: they shall knowe in the
end, that it came from heaven, and that they set themselves against God and not
against mortall creatures: for he will have his Majestie to bee knowen there. Then if men take him for their sovereigne Lorde, let them stoope
unto him, and doe him homage in his doctrine. For he hath Printed his
marke in such wise there, that if any man incounter the things that are
conteyned in it, it is all one as if hee would put his truth under foot,
wherein he hath shewed himselfe openly as in his lively image. Looke what wee
beare that poynt well in minde. For if earthly Princes revenge the despite that
is done to their cotearmours, and thinke themselves to bee misused therein: I
pray you is it not much more rightfull reason that God should doe so, when men
make no reckening of his worde? [Yes verily.] For this
case concerneth not some painted picture or blasing of armes: but it is the
image of God which appeared to us in substance, yea even with such power as we
ought to be transfigured into it, as saith S. Paul[6].
That is the thing which we have to marke.
And therefore let such as have the office of
preaching Gods worde looke well to themselves that they goe soberly to worke,
and that they may alwayes be able to protest, that the things which they teache
are put into their mouthes by God. When they bee once sure that it is so: let
them labour to make al their hearers to feele Gods power which is after a sort
inclosed in his worde, that it may be received as it deserveth, and everie man
submit himselfe to it, and God by that meanes bee worshipped of all men, and
served with one accord. And therewithal let them defie al rebels and despisers.
When they see the heathenish sort fall to scoffing at the doctrine which they beare
abroade: let them assure themselves that the things which they have uttered, shall
suffice to send all these to the bottome of Hell, which do so set themselves
against them, according to this saying of Saint Paul[7],
that the Preachers of Gods word are armed with such a sword, as is able to confound
all such as will not obey the doctrine. And herewithall likewise let everie man
have an eye to himselfe, and when he commeth hither to be taught in the name of
God, let him be prepared with such lowelines and modestie, as he may perceive
that it is God which speaketh, and be moved to bow downe his necke, to receive
his yoke patiently. And as for those that will needs
play the wild beastes: let them understand that here is sentence given upon
them, so as they may well plead against it, but they shall win nothing by their
shiftes, bicause it is said that all such as obeyed not Moses, were disobedient
to Gods owne mouth.
And nowe Moses addeth expressely, That the people were presumptuous, in that
they woulde not bee at rest. And this importeth very much. For it doeth us to
understand, that there was never yet any unbeliefe or stubbornnesse in men, but
it was matched with lostinesse, and pride, which puffed them up in such wise,
and made them so farre out of patience with themselves, as they fell to
checking against GOD, and to give themselves to all evill. And that is the
cause why unbeliefe is so behated afore God. Someeimes it will seeme to us to
bee over great rigour, when God punisheth them so sore which cannot [finde in
their hearts to] hearken to his word. For we excuse them by ignoraunce,
forasmuch as they were not well assured that it was God that spake: and in the
meane time wee looke not to the evill that lurketh in covert, which God
perceiveth and judgeth: that is to wit, that men are inwardly as full of poison
as toads, and that they bee stuffed with pride, which maketh them to mount up
in such wise, as in effect they refuse to obey God, forasmuch as they vouchsafe
not to yeelde all superioritie to him. That is the cause why pride or
presumption, is matched in this place with unbeliefe. And it is the same thing
which I have declared afore, namely that the true hardiness must bee grounded
in God, so as men must not attempt anything upon opinion of their owne power,
nor perswade themselves that they have this or that: but onely stand unto that
which God promiseth us. If it be not so
with us: then will our hardinesse be turned into presumptuousnesse. And in this
respect ought wee to condemne mens rashnesse when they advance themselves too
much: and to commende their invincible constancie, when they submit themselves
out of hand to Gods woorde, so that having once his promise, they rest upon it
as uppon a rocke despising all stumbling blockes and keepe on their pace stil,
notwithstanding any trouble or storme that can be stirred up against them, or
anie threatening or menacing of them. It will be sayd divers
times, that Gods servantes are willfull: because they will not swarve for any
thing, not for al the worldly reasons that can bee alledged. This and that
shall be brought in, and wee knowe that nothing is easier than to strike sayle
at every blast of winde as they say. But wee see that such as purpose to serve
God, doe shut their eyes against al daungers, insomuch that although all should
goe to havocke, yet will they not cease to doe the thing that is commaunded
them. Lo here a willfulnesse: yea verily, according to the opinion of the
flesh: but yet in very deede it is the true hardinesse. Why so? Because it hath the good foundation. Heaven and earth are of
great weight: and yet is all that houge building grounded uppon the onely worde of God. In what good plight then shall a particular
thing be, when it is founded uppon the same? Thus yee
see what wee have to gather upon this text, that the people was presumptuous in
that they yeelded not to God, when hee commaunded them to sit still.
Now, to the ende wee may know that when God hath
once spoken, they be no threatnings to scarre babes withall as they say: he addeth
for a conclusion, You went up, and
behold, the Ammorrhyte that dwelt on the hill came out before you, and chased
you as waspes or Bees doe, insomuch that they smote you in mount Seir even unto
Horma. Hereby Moses sheweth that the
people were taught after the maner of fooles, that is to say, by their owne
harme. And good reason it is that when we will not beleeve Gods single word, we
should pay very deere for our experience, and be made to knowe in spite of our
teeth, that he will be stedfast in his purpose, and bring the thing to passe
that he hath spoken. And hereby wee bee warned not to provoke Gods wrath, nor
to tempt him. So soone then as he speaketh, let us stand in awe: for it is a
part of fayth as is shewed by the example of Noe in the eleventh chapter to the
Hebrewes[8].
It is sayd there, that Noe beheld the flud at such time as men made great chere
in the world. How so? for God had told him that the
world whould perish, and hee contented himselfe therewith. And therefore let us
not tary till God arme himselfe and utter his power against us: but as soone as
he hath spoken, let us be afraide, that we may prevent his wrath: and then
shall we be taught as wee ought to be, to our welfare. But if we bee
hardheaded, and thinke that all that ever is sayde is but a mockerie: wee shall
finde to our confusion, that God hath an effectuall worde,
and that his hand and his tongue goe together, so as all that ever commeth from
him shall be found to bee certaine and infallible.
Also wee have to marke this similitude that Moses
setteth downe here: namely that the Ammorrhytes
came out lyke Bees. For wee knowe that when Bees are angrye, they sting
men: and they regard not whether men be too strong for them, but the fly uppon
them with such choler and furie, as they cannot but be astonished. The seke to
stintheir eyes: so as there is not the hardiest of them, but he is put to his
shiftes, and is faine to runne away from those little pretie fowles. Moses then
hath used this similitude, to shewe that the enemies had
Finally he sayth that the people being so discomfited, fell to weeping, but God heard
not their cry, and so they taryed in Cades Barne according to the time that
they abode there. Some supply it here with these wordes,
according to the time that you abode in
other places, and they say that they abode there nyneteene yeeres. But that
cannot be prooved by the holy scripture, and the
makers of that glose were the Jewes, who have turned all the holy scripture
topsitervie, with their dreames and dotages. The meaning of Moses is farre
otherwise. For his intent is to put the people in minde of their long abiding
at Cades Barne, because God helde them there as it were at a baye: and to make
them cal to remembrance and consider the better that his pulling down of their
pride after that maner, and his causing of them to feele that they ought not to
raunge abroad at randon when God shutteth the gate against them by forbidding
them, was a just punishment from heaven. Moses then intendeth here to stablish
the people the better in the knowledge which they ought to have had long agoe
concerning Gods justice, to the ende that the same may humble them, and touche
them the better with repentance,. That is the playne
meaning of the text.
Now wee see here first of all, that men recoyle a
hundred paces backe, when they weene to goe forewarde but one, at leastewise
beyonde the will of God. This people was neere their enemies, they did but put
themselves in a readinesse, and as soone as they were armed, they gave charge
uppon them. They needed not to retyre for the matter, that is to say, they
needed not to remove: for wee see how they be chased,
and not onely beaten downe there in the same place: but that God also dryveth
them before the winde, as chaffe or dust is driven. Ye see then here is a fayre
lookingglasse to shewe us that when men presume to make themselves redoubted,
they doe no sooner set one foote foreward, but God
plucketh them an humdred leagues backe, and that to their great confusion. What
is to be done then? Obedience must alwayes be as a cresset unto us to shew us
the way, so as we may first and foremeost knowe what God hath appointed, and
thereupon take courage to goe, when we be sure that he guideth our
footesteppes. For thereupon wee may boldely conclude, that the ende thereof
shall bee good, and that there shall followe nothing of it but prosperitie. But
contrariwise, if wee will needes be leaping out, when God will have us sit
still at home: it will coste us very deare. Thus yee see what wee have to
remember uppon this text of Moses, where hee sayth expressely thhat the people
were chased even unto Horma, and that they came unto Cades.
As touching the weeping that is spoken of here, it
should seeme that there was some repentance in them before, and that now the
same was doubled: and yet notwithstanding it is said that is was but lost time.
and that the peoples weeping booted them not at all.
This at the first blushe might seeme contrary to other texts of the holy scripture[9].
For it is sayd that as soone as sinners acknowledge their
faultes and doe but sigh for them, God receiveth them to mercie, yea and even
preventeth them. It is sayd that hee taryeth not till wee cry, but that
he preventeth our crying: or at leastwise that whensoever wee pray, he is ready
to heare us. But here it seemeth that the people repented, and yet that God letteth
them alone, so as they languishe still without faring any whitte the better for
their repentance. As touching the thing that wee have seene, it was set downe
to shewe us that the people had a false repentance, as men commonly have,
soothing themselves through hipocrysie, and bearing themselves on hand that
they bee well sorie for their sinnes, when there is still some backe nooke
behinde, so as they consider not the mischiefe so deepely as it were meete to
be searched. True it is, that God will not suffer us to be plunged in [sorrowe
for] our sinnes, so wee bethinke us of them earnestly: but all our seeking is
to cover them, and to forget them quite by our good will. Now then, wee have so
much the more neede to pray God to worke so in us, as wee may not bee double
hearted to flatter our selves. And for the same cause the holy
scripture telleth us[10],
that he which knoweth not how hard it is to come to repentance, deceiveth
himselfe.
The Papistes imagine, that
they can helpe themselves and further themselves to repentance by their owne
freewill. Loe what their overweening is. But let us understand that it is a
singular woorking of the holy ghost, when it pleaseth
him to leade us to repentance. For what else is it than a renewing of the man?
Is it in any mans power to create himselfe? No: but God fashioneth us newe
againe, and therefore that prayse is to be given unto him. Againe, our wittes are utterly dulled or rather starke blinde. God must
be faine to inlighten them. And is that in our power? Whereas there is nothing
but corruption in our hartes: whereas there is nothing
but secrete rebelliousnesse and malice: God must be faine to rid and clense
away every whit of it.
And therefore let us marke well that there was no
repentance in this people, although they were touched before. It might well bee
a signe that God had compassion of them: but true repentance requireth not
onely an acknowledgement of our faultes, but also that wee shoulde be sorye for
them and that uppon the feeling of our owne evill, wee should goe unto GOD,
referring our selves wholy unto him, and seeking nothing but to bee governed
thencefoorth by him, forasmuch as we have nothing but frowardnesse in our
selves. But the people were not yet come to this poynt: and so wee see they
were not ripe to repentance. And as touching their weeping, true it is that
they had some feeling and understanding: but that was not enough yet.
Furthermore let us marke well, that Gods refusing
to heare the cry of the children of
As for example: When a man hath played the
unthrift, GOD plucketh him backe, (there are examples enowe to be seene thereof
commonly:) and when another hath bin given to gluttonie and excesse: another
hath bin a whormonger or a drunkard, and another hath bin a blasphemer: very
wel, God seeing men become such beastes, subdueth them by force, hee sendeth
them afflictions which laste not for a day or a moneth only, but linger upon
them a long time: whereupon the one sorte take the bridle in their teeth, and
chawe uppon it with fretting and chafing against God, continue still sturdy and
stubborne in their sinnes: the other sorte graunt that they have offended, and
are sorie for it before God, beseching him to vouchsafe to moderate his rigor,
and to asswage the paines which they indure. And yet in the meane while, their miserie
abateth not, but they continew at the same stay that they were at before. It
should seeme then that their prayers are lost, and that God gave deafe eare
unto them. Now although such folke pray hartily: yet let us marke that Gods
hearing of them is not to outward appearance. And why?
Because he knoweth that it is good for them to be so under his rod still. Even
so was it with this people: it was to their benefite for them to be put in
minde of their lewde dealings every minute of an
houre. But yet for all that, he fayleth not to have compassion of them: for he
giveth them patience, and afterwarde maketh their afflictions to doe them good:
insomuch that although they were irksome to them yet did they stand them in
stead of medicines. Ye see then that God doth sometimes heare us, and yet
notwithstanding it appeareth not so to any mans thinking, yea and even wee our
selves may suppose that wee have lost our time. True it is that God will surely
reject the yellings of the wicked when they cry out unto him, and that he will
laugh at their weepings: and it is not to bee marveiled at. And yet in so doing
he fayleth not to accomplishe his promise, which is, that he will heare all
them that cry unto him[11].
And why? For this promise belongeth to none but such
as cry unto God rightly, and come not to him with windlasses and feining, according
to this expresse saying of the psalme[12],
that God is neere to all such as call upon him, yea, as call upon him in
trueth. Then if wee will be heard at Gods hand, wee must first and formost have
our affections clensed. And therefore his rejecting of the hipocrites when they
cry unto him, is no counterworking against his
promise: For they bee uncleane. In deede the houle,
and they will not stick to say, alas my God, they will make lamentation enough:
but forasmuch as they seeke not God of a desire to come unto him. but in stead of comming to him, would recoyle backe from him
if it were possible: their crying out, my God, is as though they were uppon the
racke. Now then, this howling of theirs is brutish, and hath no affinitie with
faith to doe them good withall. But the thing that I tolde you of even now,
hath another maner of thing in it: that is to wit, that [divers times] God will
not heare us to deliver us from the bodily punishmentes that he sendeth us: and
yet in the meane while he ceaseth not to be mercifull and well minded towardes
us. And therefore let us beare in minde, that when our Lord sendeth us anie
diseases, so as one is striken with povertie, another is smitten after another
fashion, and every man hath his griefe: if we pray unto him, and the miserie is
as though it were tyed to our shoulders, and he maketh no countenaunce to heare
us: it is not to be sayd therefore that God letteth us alone therin, to drive
us to despaire. But if wee beare the adversitie patiently which hee sendeth,
let us looke to be delivered of it in the ende: and in the meane while let it
suffice us to be comforted by his holy spirit, and let us hope that he will not
suffer us to be tempted above that which we be able to beare[13].
Thus ye see how God heard not the peoples cry, and yet that they which have
sought him with a true and rightmeaning heart, have not lost their labor. God
shewed not by outward deed that he heard them, and yet in the meane while he
made their bodily punishment to serve to the welfare of their soules: insomuch that albeit they lingered there by the
space of fortie yeeres: yet were they not disinherieted of the kingdom of
heaven. Whereas they were disappointed of the land that was promised them:
therein they felt Gods wrath: but yet did they overcome that temptation through
fayth: I meane them that came againe into the right way, and grew not hard
heared as the most part did, which did nothing else but chafe upon the bit, as
we have seene afore. And herein wee see, that if we have true repentance of our
sinnes, we shall finde that God is not unmindefull of our requestes, though he
heare us not so soone as wee would: and that yet notwithstanding our repentance
must keepe us still under, so as although that (to our seeming) the gate unto
Gods goodnesse is shut against us, and he will not admit us in: yet
neverthelesse, our prayers shall not be in vaine. For God will shewe in the
end, that he was not deaf to our requests, but that he heard them to give us
such asswagement of our afflictions, as he knew to be meete and expedient for
our welfare.
And finally let us marke wel that if God have
punished us, yea and that the affliction hath indured a long time: the
remembraunce therof must bee well printed in our mindes, that we become not
lyke those which forget Gods chastisementes within a day or twaine. And that is
the cause why Moses sayth to the people, According
to the dayes which you have taryed there. As if he
should say, yee ought to beare it well in remembraunce. For it seemed to you
that ye should never have come soone enough into the
lande of blessing: but God made you to retyre from it, and it ought to have bin
yet longer time ere ye had come there. Thinke uppon it, and consider how it was
Gods had that held yee there as it were shut up in close prison. Now then,
although God have delivered you from it: yet must you beare it in mind stil,
according as we see how king Ezechias speaketh thereof in his song[14],
saying that he will bethinke him of the yeeres past with heavinesse and griefe
of heart, and call to minde the chastisementes that he had received at Gods
hand, thereby to holde himselfe in awe, that hee fall not backe againe into the
same faultes for which he had bin punished. Thus ye se how wee ought to thinke
uppon the corrections that God shall have sent us, that we may profite our
selves by them. And therefore let us not resemble this people that are spoken
of here: but whensoever we be chastised at Gods hand,
let our sorrowing be in such sorte, as we may have wherewith to comfort our
selves in his grace. And therewithall let us holde our selves thenceforth in
his obedience, never to provoke him as we had done before.
Now let us kneele downe in the presence of our good
God with acknowledgement of our faultes, praying him to vouchsafe to touch us
with them more and more, in such wise as wee may not only aske him forgivenesse
for our transgressing of his commaundementes so many wayes: but also desire to
be reformed by his holy spirit, that by his power wee may fight against al our
owne lusts, and against al the temptations of the world, and quietly goe
through with our calling, untill such time as being delivered from all
fighting, wee be received into the heavenly rest that is promised us. And so
let us al say, Almightie God heavenly father, etc.