Sermons upon Deuteronomy

On Monday the ix. of September. 1555. The Lxviij. Sermon which is the seventh upon the ninth Chapter.

On Munday the ix. of September. 1555. The Lxviij. Sermon which is the seuenth vpon the ninth Chapter.

25 Then humbled I my self before the Lord forty days and forty nights, for I humbled my self because the Lord had said that he would destroy you. 26 And I prayed to the Lord & said: Lord God, destroy not thy people and thine heritage, which thou hast gotten by thy mighty power, and whom thou hast brought out of Egypt by strong hand. 27 Bethink thee of thy servants Abraham, Isaac, and Jacob. Have not an eye to the stubbornness of this people, nor to their misbelief, nor to their sin: 28 Least the inhabitants of the land from whence thou hast brought us, do say: because the Lord could not bring them into the land whereof he had spoken to them, or because he hated them: therefore hath he brought them forth to kill them in the wilderness. 29 Moreover, they be thy people, and thine heritage, whom thou hast brought out with thy great power, and with thine arm stretched out.

25 Then humbled I my selfe before the Lord fortie dayes and fortie nightes, for I humbled my selfe because the Lord had said that he would destroy you. 26 And I prayed to the Lord & said: Lord God, destroy not thy people and thine heritage, which thou hast gotten by thy mightie power, and whom thou hast brought out of Egypt by strong hand. 27 Bethinke thee of thy seruants Abraham, Isaac, and Iacob. Haue not an eye to the stubbornnesse of this people, nor to their misbeleefe, nor to their sinne: 28 Least the inhabiters of the land from whence thou hast brought vs, do say: bycause the Lorde could not bring them into the land wherof he had spoken to them, or because he hated them: therefore hath he brought them forth to kill them in the wildernesse. 29 Moreouer, they be thy people, and thine heritage, whom thou hast brought out with thy great power, and with thine arme stretched out.

Moses goeth forward here with the matter that he had begun afore: which was, to make the people understand how great the fault was which they had committed. For whereas he boasteth of Gods hearing of him, he doeth not to the intent the people should think themselves so much the more beholden to him therefore: that is not the thing which he looketh at: but that the people should thenceforth live in awe and humility, and bear in mind the fault that they had committed, and consider how they had well deserved to have been utterly ⟨p. 414⟩rooted out if God had not showed them mercy. And he saith that after he had lien upon the ground forty days and forty nights, he was heard: and this is to the end that by such circumstance, the people may the better learn, that if GOD had not hearkened to that vehement and earnest prayer of his, they had been utterly undone. It is an extraordinary thing, that a man should continue sighing and weeping before God, forty days and forty nights together:§10 and no doubt but this power was given to Moses by miracle, like as was his fasting of forty days and forty nights before. And to what purpose? To the end that the Law might be the better authorized thereby. For it might well seem that the covenant which God had made with the people, was quite broken and utterly disannulled: and therefore it was expedient that Moses should once again be separated from the company of men forty days and forty §20nights, that by that means, new authority might be purchased. But yet for all that, we must mark well, that whereas Moses forbore meat and drink forty days and forty nights together, it was not done by human power, neither was it (to speak properly) a fast of sobriety: (for he was exempted from hunger and thirst:) but it was done to the end that the Law should be received with the greater reverence, forasmuch as it came not of men, but Moses §30came down from the mountain as if an Angel had come down from heaven. And his praying was for the sins of the people, that God would not look upon the idolatry that had bin committed, but hold on still in his own purpose. For although Moses had broken the tables, and that he had done it through the impulsion of Gods spirit: yet notwithstanding, (as hath bin said already,) he ceased not to have compassion upon the people which was worthy to have bin rooted §40out.

MOses goeth foreward here with the matter that he had begunne afore: which was, to make the people vnderstand howe great the faulte was which they had committed. For wheras he boasteth of Gods hearing of him, he doeth not to the intent the people should thinke themselues so much the more beholden to him therefore: that is not the thing which he looketh at: but that the people should thenceforth liue in awe and humilitie, and beare in minde the faulte that they had committed, and consider howe they had well deserued to haue beene vtterly ⟨p. 414⟩rooted out if God had not shewed them mercie. And he sayth that after he had lyen vpon the ground fortie dayes and fortie nightes, he was heard: and this is to the end that by such circumstance, the people may the better learne, that if GOD had not hearkened to that vehement and earnest prayer of his, they had beene vtterly vndone. It is an extraordinarie thing, that a man should continue sighing and weeping before God, fortie dayes and fortie nightes together:§10 and no doubt but this power was giuen to Moses by miracle, lyke as was his fasting of fortie dayes and fortie nightes before. And to what purpose? To the end that the Lawe might bee the better authorized thereby. For it might well seeme that the couenant which God had made with the people, was quite broken and vtterly disanulled: and therefore it was expedient that Moses should once againe be separated from the company of men fortie dayes and fortie §20nightes, that by that meanes, new authoritie might be purchased. But yet for all that, we must marke well, that whereas Moses forbare meate and drinke fortie dayes and fortie nights together, it was not done by humaine power, neither was it (to speake properly) a fast of sobrietie: (for hee was exempted from hunger and thirst:) but it was done to the end that the Lawe should be receiued with the greater reuerence, forasmuch as it came not of men, but Moses §30came downe from the mountaine as if an Angel had come downe from heauen. And his praying was for the sinnes of the people, that God would not looke vppon the idolatrie that had bin committed, but hold on still in his owne purpose. For although Moses had broken the tables, and that he had done it through the impulsion of Gods spirit: yet notwithstāding, (as hath bin said already,) he ceased not to haue compassion vppon the people which was worthie to haue bin rooted §40out.

And thereby we be put in mind, that if God forgive us any fall or offence, we must not so forget it, but we must bethink our selves to live in the greater awe, and consider all our life long how greatly we be bound unto God for uttering so great goodness unto us. There are a number to be seen, which do but wring their mouths when they would have their faults §50forgiven them, and they never pass to think any more upon them, to yield God his deserved praise. Contrariwise it is showed us here by the example of the Jews, that although God be merciful to us, and list not to call our faults to account: yet must not we therefore thrust them under foot, but rather call them to mind every day, that it may first of all provoke us to repentance, assuring our selves that we may fall eftsoon, if God preserve us not: and secondly §60[make us to consider] that we stand not but through his free mercy: and finally encourage us to magnify his name for drawing us out of the dungeon whereinto we were fallen. Seeing then that we be so much bound unto him, let us be the willinger to serve and honour him. Thus ye see in effect what we have to remember upon this place.

And thereby we be put in minde, that if God forgiue vs any fall or offence, wee must not so forget it, but we must bethinke our selues to liue in the greater awe, and consider all our lyfe long how greatly we be bound vnto God for vttering so great goodnesse vnto vs. There are a number to bee seene, which doe but wring their mouthes when they woulde haue their faultes §50forgiuen them, and they neuer passe to thinke any more vppon them, to yeelde God his deserued prayse. Contrariwise it is shewed vs here by the example of the Iewes, that although God bee mercifull to vs, and list not to call our faultes to account: yet must not wee therefore thrust them vnder foote, but rather cal them to minde euery day, that it may first of all prouoke vs to repentance, assuring our selues that wee may fall eftsoo ne, if God preserue vs not: and secondly §60[make vs to consider] that we stand not but through his free mercie: and finally incourage vs to magnify his name for drawing vs out of ye dungeon whereinto we were fallen. Seeing then that we be so much bound vnto him, let vs bee the willinger to serue and honor him. Thus yee see in effect what wee haue to remember vppon this place.

Besides this, let us mark well by the example of Moses, that it is not enough to pray unto God in two or three words and as it were in post: but that we must continue in praying without being weary. And that is a point right necessary to be marked. For whereas there are many faults in us, this is one of the greatest, that we cannot settle our selves unto prayer, but we be fleeting, so as our mouths are no sooner opened, but our wits are by and by wandering elsewhere. And besides that, if we have prayed unto God once, we think it enough and too much. Contrariwise we see that Moses was forty days together, in continual mourning for the offence of the people. Therefore in our praying unto God, let us learn to have the perseverance whereunto our Lord Jesus exhorteth us,¹ saying that we must be importunate, and that it is not enough for us to have uttered our grief unto GOD lightly and once for all: but that we must resort to him still, until he have heard our requests. Now then, here is a second lesson which we have to gather upon this place: which is, that in praying unto God, we must have a settledness of holding out to the end.

Besides this, let vs marke well by the example of Moses, that it is not enough to pray vnto God in two or three wordes and as it were in poste: but that wee must continue in praying without being weary. And that is a poynt right necessarie to bee marked. For whereas there are many faults in vs, this is one of the greatest, that we cannot settle our selues vnto prayer, but wee bee fleeting, so as our mouthes are no sooner opened, but our wittes are by and by wandering elsewhere. And besides that, if we haue prayed vnto God once, wee thinke it enough and too much. Contrariwise wee see that Moses was fortie dayes together, in continuall mourning for the offence of the people. Therfore in our praying vnto God, let vs learne to haue the perseueraunce whereunto our Lorde Iesus exhorteth vs,¹ saying that we must be importunate, and that it is not enough for vs to haue vttered our griefe vnto GOD lightly and once for all: but that we must resorte to him stil, vntill he haue heard our requestes. Now then, here is a second lesson which we haue to gather vppon this place: which is, that in praying vnto God, we must haue a setlednesse of holding out to the end.

1. 1Luk. […]Luk. 〈…〉

Also this praying of Moseses, showeth us what their duty is, which have the charge of other folk: namely, to pray to God to pity such as shall have offended. For it is not enough for such as have public charge to discharge their duty to the worldewarde: but they must also turn unto God. We see how the Apostles say that they must not only preach the Gospel,¹ but also give themselves to prayer and supplication. Now, this belongeth to all the faithful. For to pray unto God is the chief duty of our faith. And forasmuch as the Apostles had the chief charge of the Church: it behoved this calling upon God, to belong chiefly unto them.² And that is the cause why Saint Paul saith, that he humbleth himself for the Corinthians: as who should say he ought to bear the chastisement of their sins in his own person. For inasmuch as God had set him over that Church, it behooved him to bear the chief burden upon his shoulders. Therefore such as have the charge of preaching Gods word and of teaching in the Church, must not only employ themselves that way, but also to prayer. And chiefly when they see things go amiss, and disorders among the people: then ought they most specially to resort unto GOD, that he may provide a remedy for it. This is the thing that is showed us by the example of Moses, in that it is said that he tarried not till the people resorted to God for mercy, but showed them the way, as he whom God had appointed to bear the burden of the people, and to procure their welfare.

Also this praying of Moseses, sheweth vs what their duetie is, which haue the charge of other folke: namely, to pray to God to pitie such as shall haue offended. For it is not enough for such as haue publique charge to discharge their duetie to the worldewarde: but they must also turne vnto God. Wee see how the Apostles say that they must not onely preach the Gospell,¹ but also giue themselues to prayer and supplication. Now, this belongeth to all the faithfull. For to pray vnto God is the chiefe duetie of our faith. And forasmuch as the Apostles had the chiefe charge of the Church: it behoued this calling vpon God, to belong chiefly vnto them.² And that is the cause why Saint Paul sayth, that hee humbleth himselfe for the Corinthians: as who should say hee ought to beare the chastisement of their sins in his owne person. For inasmuch as God had set him ouer that Church, it behooued him to beare the chiefe burden vppon his shoulders. Therefore such as haue the charge of preaching Gods word and of teaching in the Church, must not onely imploy themselues that way, but also to prayer. And chiefly when they see things go amisse, and disorders among the people: then ought they most specially to resorte vnto GOD, that he may prouide a remedie for it. This is the thing that is shewed vs by the example of Moses, in that it is sayd that hee taryed not till the people resorted to God for mercie, but shewed them the way, as he whom God had appointed to beare the burthen of the people, and to procure their welfare.

1. 1Act. […]Act. 〈…〉
2. 22. Cor. […]2. Cor. 〈…〉

Now let us come to the form of the prayer that Moses maketh. Lord God (saith he) destroy not the people of thine heritage whom thou hast redeemed by thy mighty power & strong hand, out of the ⟨p. 415⟩land of Egypt. Bethink thy self of thy servants Abraham, Isaac, and Jacob: and have not an eye to the stubbornness of this people, nor to their wickedness, nor to their offence. Here we see what it is that Moses allegeth unto God: namely, his gracious favour wherethrough he had chosen the offspring of Abraham. And so we see here a good rule for us to keep in praying unto God: which is, that if we intend to obtain our requests at his hand, we must not presume upon any thing that is in §10our selves, but rather allege his own goodness which he hath made us to feel. As if we should say, Lord, go forward with thy work, thou hast begun to call us to thee, we be as much beholden to thy goodness as is possible: therefore hold thou on still, finish the thing that thou hast begun, and let not thy work stay unperfected, as it is said in the hundred and eight and thirtieth Psalm.¹ And it is such a doctrine as we may gather, upon all the prayers that are contained §20in the holy scripture.

Now let vs come to the forme of the prayer that Moses maketh. Lord God (saith he) destroy not the people of thine heritage whō thou hast redeemed by thy mightie power & strong hand, out of the ⟨p. 415⟩land of Egypt. Bethinke thy selfe of thy seruauntes Abraham, Isaac, and Iacob: and haue not an eye to the stubbornnesse of this people, nor to their wickednesse, nor to their offence. Here we see what it is that Moses alledgeth vnto God: namely, his gracious fauour wherethrough he had chosen the ofspring of Abraham. And so we see here a good rule for vs to keepe in praying vnto God: which is, that if we intende to obtain our requests at his hand, we must not presume vppon any thing that is in §10our selues, but rather alledge his own goodnesse which hee hath made vs to feele. As if wee should say, Lord, go forward with thy work, thou hast begunne to call vs to thee, wee bee as much beholden to thy goodnesse as is possible: therefore holde thou on stil, finish the thing that thou hast begun, and let not thy worke stay vnperfected, as it is saide in the hundreth and eight and thirtith Psalme.¹ And it is such a doctrine as wee may gather, vppon all the prayers that are conteined §20in the holy scripture.

1. 1Psal. 138.8.

Now whereas Moses saith thy people, and thine inheritance: he meaneth not that the people had purchased that dignity themselves. It was a great honour that any one people of all mankind should be called Gods inheritance. Deserved they to be in that estimation? Moses addeth immediately, that there was nothing but stubbornness, wickedness, and sin in them. It followeth then that all is to be referred to the free adoption,§30 wherethrough God had chosen that people, as if he should say, I will have the house of Abraham to reign over it, there will I dwell, that shall be my Church,¹ there will I rest. God in so saying, had not respect whether the people were worthy of it or no: and it appeared by the effect, that they were a spiteful people: but whatsoever they were, God had made the said promise, which was not grounded upon any deserts of man. The thing then that Moses setteth us §40down here, is this: Lord have mercy upon thy people, and upon thine heritage. And so, when we resort to God to crave forgiveness of our sins, let us learn to make none other entrance to find favour and to be heard, than by alleging the benefits that we have erst received at his hand. That (say I) is the gate that we must enter at in praying unto God. Albeit we have offended him and be never so wretched sinners: yet notwithstanding inasmuch as he §50hath chosen us for his flock, and vouchsafed to utter himself to us, and to give us assurance that he is our father and saviour: we may press familiarly unto him, having so sure a pledge of his goodness. But yet let us beware of presumption, that we seek not any thing in our selves wherewith to bind God unto us, for we be utterly void of any such thing: but let us be contented to offer unto him the things which we hold of him: and in doing him homage §60for his benefits, let us take courage to call upon him, assuring our selves that he will continue them still, & that as he hath showed himself liberal towards us heretofore, so he will give us assurance that he will not fail us hereafter. This in effect is the thing which we have to remember in this saying of Moses, where he calleth the Jews Gods people and heritage.

Nowe wheras Moses saith thy people, and thine inheritance: he meaneth not that the people had purchased that dignitie themselues. It was a great honour that any one people of all mankinde shoulde be called Gods inheritance. Deserued they to bee in that estimation? Moses addeth immediatly, that there was nothing but stubbornnesse, wickednesse, and sinne in them. It followeth then that all is to be referred to the free adoption,§30 wherethrough God had chosen that people, as if hee shoulde say, I will haue the house of Abraham to reigne ouer it, there will I dwell, that shalbe my Church,¹ there wil I rest. God in so saying, had not respect whether the people were worthy of it or no: and it appeared by the effect, that they were a spitefull people: but whatsoeuer they were, God had made the said promise, which was not grounded vppon any deserts of man. The thing then that Moses setteth vs §40downe here, is this: Lorde haue mercy vpon thy people, and vpon thine heritage. And so, when wee resort to God to craue forgiuenesse of our sinnes, let vs learne to make none other enterance to finde fauour and to be hearde, than by alledging the benefites that we haue erst receiued at his hande. That (say I) is the gate that we must enter at in praying vnto God. Albeit we haue offended him and be neuer so wretched sinners: yet notwithstanding inasmuch as hee §50hath chosen vs for his flocke, and vouchsafed to vtter himselfe to vs, and to giue vs assurance that hee is our father and sauiour: wee may presse familiarly vnto him, hauing so sure a pledge of his goodnesse. But yet let vs beware of presumption, that wee seeke not any thing in our selues wherewith to binde God vnto vs, for we bee vtterly voide of any such thing: but let vs be contēted to offer vnto him ye things which we hold of him: and in doing him homage §60for his benefites, let vs take corage to call vpon him, assuring our selues that he will continue thē still, & that as he hath shewed himself liberall towards vs heretofore, so he wil giue vs assurance yt he wil not faile vs hereafter. This in effect is the thing which we haue to remember in this saying of Moses, where he calleth the Iewes Gods people and heritage.

1. 1Psal. 132.14.

Now he addeth, that God had brought them out of the land of Egypt by his mighty power and with a strong hand, even to make it known that they were his inheritance, by a visible token, and by the apparent effect of it. True it is that the people should have grounded and themselves upon the promise: and Moses hath followed the same order here. For he saith not first, Lord thou hast brought us out of Egypt, and afterward upheld us by thy power when thou madest us to pass through the wilderness: but he saith expressly, we be thy people and thine inheritance. And whereupon rested he? Upon the promise, because God had spoken the word, saying, I will be the Saviour of thy linage. But yet therewithal he letteth not to allege the said deliverance also,¹ to prove that God counted that people for his heritage. For when God delivered the Jews out of Egypt, & reached them his hand to bring them out: where of came it? It was as a sealing of the covenant that had been made by word of mouth. God (say I) did show as then, that the former promising unto Abraham, that he would be the God of his linage was not in vain. And for the same cause doth Moses set down both twain of them here. He beginneth with the promise, and afterward addeth what ensued thereof: that is to wit the deliverance, which was a sure warrant that he meant not to beguile his servant Abraham, when he told him as I h•ue told you before. Wherefore let us briefly bear in mind that if we intend to have access unto god to rest upon his goodness, we must begin at his word: and afterward we must also acknowledge the benefits that we have felt at his hand. And if we have found that he hath not beguiled us by his promises, it is as a former warrant whereby he intendeth to confirm and assure us the better. Lo here a goodly matching namely that we yield such honour unto Gods word, as to trust assuredly thereunto: and therewithal that we be not thankless for the goodness which he hath showed us indeed, but make the same to serve us as a president to ratify our faith, to the end that his word have the greater show and power in us, and we be the more provoked to call upon him, not doubting at all but that we shall find him the same that he hath showed himself to be, even to the end.

Now he addeth, that God had brought them out of the land of Egypt by his mightie power and with a strong hand, euē to make it knowen that they were his inheritance, by a vysible token, and by the apparant effect of it. True it is that the people shold haue grounded and themselues vpon the promise: and Moses hath followed the same order here. For he saith not first, Lorde yu hast brought vs out of Egypt, and afterward vpheld vs by thy power when thou madest vs to passe through ye wildernesse: but he saith expresly, we be thy people and thine inheritance. And wherupon rested he? Vpon the promise, because God had spoken the word, saying, I will bee the Sauiour of thy lynage. But yet therewithall hee letteth not to alledge the saide deliuerance also,¹ to proue that God counted that people for his heritage. For when God deliuered the Iewes out of Egypt, & reached them his hand to bring them out: wher of came it? It was as a sealing of the couenant that had beene made by worde of mouth. God (say I) did shewe as then, that the former promising vnto Abraham, that he would be the God of his linage was not in vaine. And for the same cause doth Moses set down both twaine of them here. He beginneth with the promise, and afterward addeth what insued thereof: that is to wit the deliuerance, which was a sure warrant that he ment not to beguile his seruaunt Abraham, when he tolde him as I h•ue tolde you before. Wherfore let vs briefly beare in mind that if we intend to haue accesse vnto god to rest vpon his goodnes, we must beginne at his worde: and afterward we must also acknowledge the benefites that wee haue felt at his hande. And if we haue founde that hee hath not beguiled vs by his promises, it is as a former warrant whereby hee intendeth to confirme and assure vs the better. Loe heere a goodly matching namely that wee yeelde such honour vnto Gods worde, as to trust assuredly thereunto: and therewithall that we be not thankelesse for the goodnesse which he hath shewed vs indeede, but make the same to serue vs as a president to ratifie our faith, to the ende that his worde haue the greater shewe and power in vs, and wee bee the more prouoked to call vppon him, not doubting at all but that wee shall finde him the same that hee hath shewed himselfe to be, euen to the ende.

1. 1Gen. 17.7.

Thus ye see how it behoveth us to put the order in ure which Moses keepeth here, first in setting down Gods promise whereby he had adopted the people of Israel, & afterward in adding that he had delivered them out of the land of Egypt, thereby ratifying the thing that he had spoken to his servant Abraham.

Thus yee see howe it behoueth vs to put the order in vre which Moses keepeth here, first in setting down Gods promise whereby he had adopted ye people of Israel, & afterward in adding yt he had deliuered them out of the lande of Egypt, thereby ratifying the thing that he had spoken to his seruaunt Abraham.

Now he addeth that God should not have an eye to the peoples stubbornness, wickedness, or offence. This is not added without cause. For when we come to pray God to perform his promise, and to bring the grace of his adoption to his end: in the mean while our own consciences upbraid us, so as we see well that we be guilty before him: it is enough to foreclose the way to ⟨p. 416⟩our prayers. For when we offend God, we break his covenant as much as in us lies, and we stop him from performing of his promise. To be short, we deserve to be given over of the Lord, when we keep not faith and troth towards him. For this cause doth Moses say here, Lord have not an eye to the stubbornness of this people. So then, it is not enough for us to pray God to go through with the thing that he shall have begun in us, and to bring his grace to perfection: but §10we must expressly pray him, that although he find faults and offences in us, (as indeed the number of them is infinite): yet that he forbear not to take us still for his people: and that although we deserve to be forsaken of him for our sins inasmuch as we have broken his covenant, yet notwithstanding he cease not to keep promise with us still, and to make us feel the fruit thereof, and to forgive our sins in such wise, as we may never cease to continue in his adoption:§20 & that although our straying away was enough to bereave us of the inheriting of our salvation, yet notwithstanding he cease not to take us for his children still. To be short, whensoever we resort unto God, we must acknowledge our sins with all humility. For it will be to no purpose for us to say, Lord thou hast promised us, thou hast told us that thou of thy goodness wilt be merciful to us, thou hast declared that thou wilt be our father, we have thy promise: it will not §30boot us to say all these things: for all shall be overthrown with one word, because we have done amiss, and have not kept the course whereunto God called us, but have drawn clean back. Therefore we be warned, that whensoever we pray unto God, we must acknowledge our faults, and confess them freely, that God may not cease to have pity upon us, specially when we shall have committed any gross fault, as this people had done in committing abominable §40idolatry.

Now he addeth that God should not haue an eye to the peoples stubbornnesse, wickednesse, or offence. This is not added without cause. For when we come to pray God to performe his promise, and to bring the grace of his adoption to his ende: in the meane whyle our owne consciences vpbraid vs, so as wee see well that we be guilty before him: it is ynough to foreclose ye way to ⟨p. 416⟩our prayers. For when wee offende God, wee breake his couenant as much as in vs lyes, and we stop him from performing of his promise. To be short, we deserue to be giuen ouer of the Lord, when wee keepe not faith and troth towardes him. For this cause doth Moses say here, Lorde haue not an eye to the stubbornnesse of this people. So then, it is not ynough for vs to pray God to goe through with the thing that he shall haue begun in vs, and to bring his grace to perfection: but §10wee must expresly pray him, that although hee finde faultes and offences in vs, (as indeede the number of them is infinite): yet that he forbeare not to take vs still for his people: and that although we deserue to be forsaken of him for our sinnes inasmuch as wee haue broken his couenant, yet notwithstanding he cease not to keepe promise with vs still, and to make vs feele ye fruit thereof, and to forgiue our sinnes in such wise, as we may neuer cease to continue in his adoption:§20 & that although our straying away was ynough to bereaue vs of the inheriting of our saluation, yet notwithstanding hee cease not to take vs for his children still. To bee short, whensoeuer wee resort vnto God, wee must acknowledge our sins with all humilitie. For it will be to no purpose for vs to say, Lorde thou hast promised vs, thou hast tolde vs that thou of thy goodnesse wilt bee merciful to vs, thou hast declared that thou wilt bee our father, wee haue thy promise: it will not §30boote vs to say all these thinges: for all shall bee ouerthrowen with one worde, because wee haue done amisse, and haue not kept the course wherunto God called vs, but haue drawen cleane backe. Therfore we be warned, that whensoeuer we pray vnto God, wee must acknowledge our faultes, and confesse them freely, that God may not cease to haue pitie vppon vs, specially when wee shall haue committed any grosse fault, as this people had done in committing abhominable §40ydolatrie.

The greater then that our sins be, the more let us cast down and humble our selves, to crave pardon of our God by confessing wherein we have offended him. After that manner must we deal. And it is certain, that if every of us consider well his own life without flattery, he shall find himself exceedingly endangered unto God, and we shall always have good cause to be ashamed of our selves. And therefore when we pray, let us bear these two things §50in remembrance: namely, that although we be never so wretched, yet notwithstanding forasmuch as God hath chosen us for his people, we must come to him familiarly and without doubting, for he guideth us thither and openeth us the gate by his promise, & that must be our ground to stand upon. Again, we must be think us of our sins, so as we may feel them & be deadly wounded by them, to the end we may be sorry for them before God, & beseech him (notwithstanding §60our unworthiness) to apply his promises to our salvation, when it shall have pleased him to bury our sins & to receive us to mercy. Yea & let us mark well the words that are set down here, the stubbornness of the people, their wickedness, and their sin. For Moses here maketh not a ceremonious confession as these shameless sort do: that is to say, in manner the greater part, when they have done amiss, do bear themselves in hand, that it is enough to have said in one word, I grant it is a fault: but ye must consider I am a man, I am not as a timber log. It is enough for them (say I) that they excuse not themselves altogether. But we must come after another fashion, as we see by example here. For first of all Moses setteth down Stubbornness: showing thereby that there was a horrible rebelliousness in that people. Next he addeth wickedness: wherein he betokeneth that the people were stark naught: for the word that he useth, importeth such a lewdness, that they which are so termed are disordered in their whole life. And lastly he addeth Sin, that is to say the particular fault which they had committed, namely their offence in making themselves an idol. And so we see that he acknowledgeth the peoples offences in good earnest, to condemn them.

The greater then that our sinnes bee, the more let vs cast downe and humble our selues, to craue pardon of our God by confessing wherin we haue offended him. After that manner must we deale. And it is certaine, that if euerie of vs consider well his owne life without flatterie, he shall finde himself exceedingly indaungered vnto God, and we shall always haue good cause to be ashamed of our selues. And therefore when we pray, let vs beare these two things §50in rememberance: namely, that although we be neuer so wretched, yet notwithstanding forasmuch as God hath chosen vs for his people, wee must come to him familiarly and without doubting, for he guideth vs thither and openeth vs ye gate by his promise, & that must be our grounde to stande vpon. Againe, we must be thinke vs of our sinnes, so as we may feele them & be deadly wounded by them, to the ende we may bee sorie for them before God, & beseech him (notwithstanding §60our vnworthines) to applie his promises to our saluation, when it shall haue pleased him to bury our sinnes & to receiue vs to mercy. Yea & let vs mark well ye wordes yt are set downe here, the stubbornnes of the people, their wickednes, and their sin. For Moses here maketh not a ceremonious confession as these shamelesse sort doe: that is to say, in manner the greater part, when they haue done amisse, do beare themselues in hand, that it is ynough to haue saide in one worde, I grant it is a fault: but ye must cōsider I am a mā, I am not as a timberlog. It is ynough for them (say I) that they excuse not thēselues altogether. But we must come after another fashion, as wee see by example here. For first of all Moses setteth downe Stubbornnes: shewing thereby that there was a horrible rebeliousnes in that people. Next he addeth wickednes: wherin he betokeneth yt the people were starke naught: for ye word that he vseth, importeth such a leawdnes, that they which are so termed are disordered in their whole life. And lastly he addeth Sinne, that is to say ye particular fault which they had committed, namely their offence in making themselues an ydol. And so we see that he acknowledgeth the peoples offences in good earnest, to condemne them.

Now like as Moses speaketh here of the people: so do we see that Daniel speaketh of himself,¹ for in his report how he confessed his own sins and the sins of the people, he sayeth, Lord we have sinned, we have offended thee, we have done wickedly, we be transgressors, our sins are outrageous, and our iniquities are exceeding great. Daniel goeth not to work by halves, in confessing that himself and the rest of the people had done amiss and deserved to be chastised at Gods hand: but he saith flatly, we be wicked and we have behaved our selves lewdly, we have been disobedient and untrue to our God, we have provoked his wrath too much, and we be cursed and damned, unless God pour out the infinite treasures of his mercy upon us. Ye see then how the true confession which God requireth at our hands, is not to come to him and to say in one word, I have done amiss: but to be so abashed as to acknowledge our selves blameworthy in all respects, and to be dismayed at the remembrance of our offences, like wretched offenders not looking to have our indictments red unto us, not to have articles alleged against us, but accusing our selves aforehand in such sort, as God may accept our submission when we shall have examined our faults throughly, not only in general but also in particular. And in very deed, after that Moses had spoken of Stubbornness and wickedness: he addeth the Offence that the people had committed. Whereby he meaneth that it is not enough to say, we were conceived in sin, it is horrible to see how all things are out of order in our whole life: but when we have offended God any manner of way, we must utter it, as we see how David confesseth generally that there was nothing in him but utter corruption,² and that he brought nothing with him from his mothers womb but the inheriting of death, & therewithal faileth not to confess the sin particularly which he had committed, not wrapping it up among the other to make as though he wist not of it: but setting down both twain of them, as we see that Moses doth in this text. Wherefore when we shall have committed any offence, let us learn to feel it, & to confess it freely before God. And let the same lead us yet ⟨p. 417⟩further: that is to wit, to have an eye to the offences of our whole life, and to acknowledge our selves altogether endangered unto God, except he receive us to mercy.

Nowe like as Moses speaketh here of the people: so do we see that Daniel speaketh of himself,¹ for in his report howe he confessed his own sins and the sinnes of the people, he saieth, Lord we haue sinned, wee haue offended thee, wee haue done wickedly, we bee transgressors, our sinnes are outragious, and our iniquities are exceeding great. Daniel goeth not to worke by halues, in confessing that himselfe and the rest of the people had done amisse and deserued to bee chastised at Gods hande: but he saith flatly, we be wicked and we haue behaued our selues leawdly, we haue beene disobedient and vntrue to our God, we haue prouoked his wrath too much, and wee be cursed and damned, vnlesse God powre out ye infinite treasures of his mercy vppon vs. Yee see then how the true confession which God requireth at our handes, is not to come to him and to say in one worde, I haue done amisse: but to be so abashed as to acknowledge our selues blameworthy in all respects, and to be dismayed at the rememberance of our offences, like wretched offenders not looking to haue our inditements red vnto vs, not to haue articles alledged against vs, but accusing our selues aforehand in such sort, as God may accept our submission when we shal haue examined our faults throughly, not onely in generall but also in particular. And in verie deede, after that Moses had spoken of Stubbornnesse and wickednes: he addeth the Offence that ye people had committed. Whereby hee meaneth that it is not ynough to say, we were conceiued in sinne, it is horrible to see howe all thinges are out of order in our whole life: but when we haue offended God any maner of way, we must vtter it, as we see how Dauid cōfesseth generally yt ther was nothing in him but vtter corruptiō,² and yt he brought nothing wt him from his mothers womb but ye inheriting of death, & therwtall faileth not to confesse ye sin particularlie which he had committed, not wrapping it vp amōg ye other to make as though he wist not of it: but setting down both twaine of thē, as we see yt Moses doth in this text. Wherefore when we shall haue committed any offence, let vs learne to feele it, & to confesse it freely before God. And let the same lead vs yet ⟨p. 417⟩further: that is to wit, to haue an eye to the offences of our whole life, and to acknowledge our selues altogether indangered vnto God, except hee receiue vs to mercie.

1. 1Da•. •.5.
2. 2Psal. […]Psal. 〈…〉

And above all things, let us acknowledge the hardness of our hearts, in that we cannot submit our selves to God because we be stubborn against him, and all the affections of our flesh are at enmity with him.¹ After that manner (say I) must we confess our faults, if we mind to obtain forgiveness of §10them. For as for them that come to God ceremoniously, confessing themselves to have done amiss, and not being touched to the quick with their lewdness, nor minding to acknowledge it in their hearts: they do but play mock holiday, and they shall feel with whom they have to do, and that God is not an earthly judge that can be deceived when men crave pardon feignedly. And therefore when we pray unto God, let every of us quicken up himself in acknowledging our §20faults better than we have bin wont to do: & let the same so pull us down, as we may not wot what to say, but thus, Alas Lord what should become of us if it were not for thine inestimable mercy? For behold, we be even as it were utterly overwhelmed: and though we knew but the hundred part of the offences that we have committed, surely it were enough to sink us down to the bottomless pit, unless thou remedy it. And as for thee that judgest after a far §30other fashion: how should we be able to stand in thy presence, if thou wouldest use thy rigour towards us? Lo here the right lowliness which God commandeth: which is, that when we be so ashamed of our sins as we wot not what to say, we flee for refuge to Gods mercy hoping that howsoever the case stand, he of his great goodness will not refuse to take us to mercy.

And aboue all thinges, let vs acknowledge the hardnesse of our heartes, in that wee cannot submit our selues to God because wee be stubborne against him, and all the affections of our flesh are at enmitie with him.¹ After that manner (say I) must we confesse our faults, if we minde to obtaine forgiuenesse of §10them. For as for them yt come to God ceremoniously, cōfessing thēselues to haue done amisse, and not being touched to the quicke with their leawdnesse, nor minding to acknowledge it in their hearts: they doe but play mockeholyday, and they shall feele with whom they haue to do, and that God is not an earthly iudge that can be deceiued when men craue pardon feynedly. And therefore when we pray vnto God, let euerie of vs quicken vp himselfe in acknowledging our §20faults better than we haue bin wont to do: & let the same so pull vs downe, as wee may not wote what to say, but thus, Alas Lord what should become of vs if it were not for thine inestimable mercie? For beholde, wee be euen as it were vtterly ouerwhelmed: and though we knewe but the hundreth part of the offences that wee haue committed, surely it were ynough to sinke vs downe to the bottomlesse pit, vnlesse thou remedy it. And as for thee that iudgest after a farre §30other fashion: howe shoulde we be able to stand in thy presence, if thou wouldest vse thy rigour towards vs? Loe here the right lowlinesse which God commaundeth: which is, that when wee be so ashamed of our sinnes as we wote not what to say, wee flee for refuge to Gods mercy hoping yt howsoeuer the case stand, he of his great goodnesse wil not refuse to take vs to mercie.

1. 1Rom. 8.7.

Now to the end that Moses may obtain his request, he beseecheth God expressly to be §40mindful of his servants Abraham, Isaac, and Jacob: and that was by reason of the covenant that he had made with them,¹ for in the same covenant there was this article, I will be thy God and the God of thy seed after thee. Ye see here how God took the children of Abraham before they were borne, adopting them to be his Church, and to be inheritors not only of the Land of Canaan, but also of the kingdom of heaven. But how do the children of Abraham behave §50themselves? Lewdly. They falsify their faith unto God and become backsliders, so as they deserve to be cut off from his house. Lord (saith Moses) have not an eye to their faults and offences, but be mindful of thy covenant which thou madest with thy servants Abraham Isaac, and Jacob. Now we see to what purpose Moses allegeth here the holy Patriarchs. It is not to make them Advocates and Patrons before God as the Papists do, who allege these texts to §60prove their own forgeries of having the saints to be their intercessors. What, say they? Is it not written that God should be mindful of Abraham, Isaac, and Jacob, and yet they were dead long afore? Seeing that the fathers used such speech, why should not the saints already deceased be made patrons and advocates, to make intercession for them that are alive? Surely this cometh of too gross beastliness. For they consider not in what manner Moses allegeth these persons. I have told you it afore: for God had promised them that he would be the saviour of their linage, and had given them his promise as a pledge, not only on their own behalf, but also for all their successors. And that is the cause why Jacob at his death or a little before, said, let my name be called upon over Ephraim and Manasseh, for his meaning was to make two tribes of them, notwithstanding that they had both but one head, that is to wit Joseph first of all, & he intended that he should have a double portion. Why so? Jacob was in Egypt, not only as a poor stranger like to have starved for hunger if he had not come thither: but also as a man shaken off in scorn & disdain. It is manifest that the Egyptians shunned the Jews, and accounted them as unclean people.

Nowe to the ende that Moses may obtaine his request, hee beseecheth God expresly to bee §40mindfull of his seruaunts Abraham, Isaac, and Iacob: and that was by reason of the couenant that he had made with them,¹ for in the same couenant there was this article, I will be thy God and the God of thy seede after thee. Yee see here howe God took the children of Abraham before they were borne, adopting them to bee his Church, and to be inheriters not onely of the Lande of Chanaan, but also of the kingdome of heauen. But how doe the children of Abraham behaue §50themselues? Leawdly. They falsifie their faith vnto God and become backesliders, so as they deserue to be cut off from his house. Lorde (saith Moses) haue not an eye to their faultes and offences, but bee mindfull of thy couenant which thou madest with thy seruaunts Abraham Isaac, and Iacob. Nowe wee see to what purpose Moses alledgeth here the holy Patriarks. It is not to make them Aduocates and Patrons before God as the Papistes doe, who alledge these textes to §60proue their owne forgeries of hauing the saints to bee their intercessors. What, say they? Is it not written that God should bee mindfull of Abraham, Isaac, and Iacob, and yet they were deade long afore? Seeing that the fathers vsed such spe•ch, why shoulde not the saincts alreadie deceased bee made patrons and aduocates, to make intercession for them that are aliue? Surely this commeth of too grosse beastlinesse. For they consider not in what manner Moses alledgeth these persons. I haue tolde you it afore: for God had promised them that hee woulde bee the sauiour of their linage, and had giuen them his promise as a pledge, not only on their owne behalfe, but also for all their successours. And that is ye cause why Iacob at his death or a little before, said, let my name be called vpō ouer Ephraim and Manasses, for his meaning was to make two tribes of them, notwithstanding that they had both but one heade, that is to wit Ioseph first of al, & he intended that he shold haue a double portion. Why so? Iacob was in Egypt, not onely as a poore straunger like to haue starued for hunger if he had not come thither: but also as a man shaken off in scorne & disdain. It is manifest that the Egyptians shunned the Iewes, and accounted them as vncleane people.

1. 1Gen. 17.7.