Sermons upon Deuteronomy

But yet nevertheless, if there appear no apparent cause, and that when we have sought never so much why God hardeneth men, we find no cause at all: yet let us not therefore cease to glorify him, though we see not the reason of his doings. As for example, a man might ask why Sehon was hardened rather than the Moabites, Edomites, and Ammonites? Ye see here four nations between whom there was no odds, I mean as in respect of naughtiness. For if we think that the Ammonites and Edomites, were better than the Amorites: it is but folly and a deceiving of our selves. Then were they all as infidels, and could have found in their hearts that Gods people had bin utterly sunk. But God boweth the hearts of the Ammonites and such others, to the end that they should not enter into war. He meckeneth and suppleth them, as if a wild beast were tamed: and in the mean while he hardeneth Sehon's hart, pricking him and inflaming him forward, to the end he should come to give battle. Whence cometh such diversity? We cannot allege any reason, our wit is too raw and weak thereto. And again, God concealeth his purpose from us in that behalf. What shall we do then? although we be at our wits end in this case: let us learn to do God so much honour, as to acknowledge that he is just and upright in all his doings. And although the thing be strange to our understanding, and it seem to us that we might speak against it: yet notwithstanding let us forbear to reply, and let us humble our selves under the majesty of our God. For truly the thing wherein he will try mens humility, is that we should glorify him in all his works, yea even though they agree not ne match not with our natural reason.¹ There is not a truer obedience of faith than that. And if they which babble so much nowadays against Gods providence, had learned but this one principle of honouring GOD by confessing that he is righteous, and measured not his Justice or righteousness by their own brain: there would be no more difficulty. But what? There are a sort of proud beggars, which set themselves against GOD, and swell at him like Toads. Insomuch that if they have once taken a toy in their head, although GOD have spoken the flat contrary: they pass not for that, neither will they surcease their rage for it.

But yet neuerthelesse, if there appeare no apparant cause, and that when we haue sought neuer so much why God hardeneth men, wee finde no cause at all: yet let vs not therefore cease to glorifie him, though wee see not the reason of his doings. As for example, a man might aske why Sehon was hardened rather than the Moabites, Edomites, and Ammonites? Ye see here foure nations betweene whom there was no oddes, I meane as in respect of naughtinesse. For if wee thinke that the Ammonites and Edomites, were better than the Amorrhits: it is but folly and a deceiuing of our selues. Then were they all as infidelles, and coulde haue found in their hartes that Gods people had bin vtterly sunk. But God boweth the heartes of the Ammonites and such others, to the end that they should not enter into warre. Hee meckeneth and suppleth them, as if a wilde beaste were tamed: and in the meane while he hardeneth Sehons hart, pricking him and inflaming him foreward, to the ende he should come to giue battell. Whence commeth such diuersitie? Wee cannot alleadge any reason, our wit is too rawe and weake thereto. And againe, God concealeth his purpose from vs in that behalfe. What shall wee doe then? although wee be at our wits end in this case: let vs learne to doe God so much honor, as to acknowledge that hee is iust and vpright in all his doinges. And although the thing be straunge to our vnderstanding, and it seeme to vs that wee might speake against it: yet notwithstanding let vs forbeare to reply, and let vs humble our selues vnder the maiestie of our God. For truely the thing wherein he wil try mens humilitie, is that wee should glorifie him in al his works, yea euen though they agree not ne match not with our natural reasō.