A Christian Instruction Containing the Law and the Gospel, Exposition 2 · Part 6 – Part 11
In vvhat ſorte God is generally called the God of all men, and chiefely the God of his choſen people.
T.
WHerefore doth he alſo ſay beſide that, Thy God?Apoc 10. Ionas. 1. Ezech. 18.
D.
Bicauſe that this firſt benefite is cōmon to all men, & to al creatures according to their nature, in as much as he is creatour of thē all, he addeth vntounto it alſo this title, to make him more amiable and fauourable vntounto vsus: to the end that by that meane he may make his doctrine more acceptable vntounto vsus, & that he may make vsus ye more willing to receyue it as the doctrine of our father,1. Tim. 2. who by the ſame procureth nothing but onelyonly our cōmoditie and ſaluation. And therefore he doth not onelyonly ſay God, but thy God: which is a maner of ſpeach, that according to the phraſe of the holy Scripture, carieth with it fauour & grace. For firſt, the name of God, the which Moyſes here doth vſe, doth ſignifie in Hebrewe, force, & forces, to declare vntounto vsus that he hath the power to aide and helpe vsus, and that he is not onelyonly God for him ſelfe, to witte, that he will kéepe in him ſelfe the good things that in him are, and not to beſtow & diſtribute them: but that his very office is to beſtow thē vpō men, to ſhewe him ſelf gratious & fauourable towardes thē. When he doth ye contrary, being prouoked thereunto by their frowardneſſe & wickedneſſe, he doth by his prophets call that worke,Eſaie. 28. a ſtraūge worke. Wherefore when he calleth him ſelfe the God of any people, he declareth therby that he is not only their God, as he is generally ye God of all creatures, as Creatour of them: but yt he is their God, not ſeuere & rigorous, as a iudge toward euill doers: but curteous, louing, fauourable & merciful, as a good father to his childrē. When then he ſayeth, Thy God, he doth then put thē in minde of that which he ſpake before, that he had choſen this people as his own enheritance, & as a precious Iewell among all the reſt.Exod. 34. Num. 1. Pſalm. 12.10 Gene. 25. And therefore it is not without cauſe ſayd by the Prophete, he hath done ſo to none other nation. And therefore he ſayth by Eſaie, And now ſaith the Lord thus, which hath created thée Iacob, & who hath faſhioned thée Iſraell, feare not, for I hauehave bought thée,Deut. 4. Exod. 19. Pſalm. 147. Eſaie. 4.23. I hauehave named thy name, Thou art mine. When yu ſhalt paſſe by water, I will be with thee, & the floudes ſhall not ſwallow thée vp: When thou ſhalt paſſe through ye fire, thou ſhalt not be burnt: For I am ye Lord thy God, the holy one of Iſraell, thy Sauiour, &c.
T.
There is a goodly declaration of that which thou haſt now ſpoken, and a very apparant teſtimonie.
D.
It is euen ſo. For thou ſéeſt that after that he calleth him ſelf the God & the maker & faſhioner of Iſraell, & the Eternall, he addeth vntounto it immediatly, Thy Sauiour, whiche hauehave redéemed thée.
For vvhat cauſe God doth make expreſſe mention in the preface of his Lavve, of the deliuerance of Iſraell out of Egipte.
T.
ANd why doeth he adde yet, which hauehave brought thée out of the lande of Egipt?
D.
To put thē in minde of the great benefite, the which not long before they had receiued of him, and whereby he had plainely declared vntounto them, that he was their God,Deut. 7.14. Math. 19. and that he eſteemed them for his people, in an other ſorte than he did the Egiptians, wherefore they had good occaſion to thinke that ſo good a God and ſo louing a father would not ſet forth vntounto thē any doctrine, but ſuch as ſhould be greatly for their profite, and that they ought moſt willingly to receyue and embrace the ſame, as well for the great good will and frendſhip that God did beare towarde them, and had declared vntounto them, as for the right of Lordſhip which he had double ouer them: of their owne parte, bicauſe of their creation: on thother, bicauſe of the deliuerance, which was as a newe conqueſt, by the which he had as it were conquered them a new, deliuering them from the ſubiection of a moſt cruell tyraunt, to make them a well beloued people to him ſelfe, and as the firſt borne of all people. And therfore he doth plainly ſay, which hauehave brought thee out, Oſce. 11. Exod. 4. Deut. 9.and none other, by my only power & ſtrēgth, and not by thine owne, nor of any creature elſe, and to make them yet more willing, as of right they ought, not béeing contente to hauehave made mention of the countrey of Egypte, but he addeth vntounto it, from the houſe of bondage, Exod. 5.to put them in minde of the great trauels wherwith they were oppreſſed, and to giuegive them to vnderſtande that they had béen holden as a ſlaue in harde and cruell bondage, liuing in the bitter and tyrannous ſubiection of an other, without hauing any ſhewe or faſhion of a people, in reſpect of yt which was afterward giuen thē by the lawe and pollicie which the Lorde gaue vntounto them.
T.
That is worthy to be noted.
Hovv that this remembraunce of the going foorth out of Egypte, is a marke to ſeparate the true God from the falſe Goddes.
D.
ON the other ſide, this remēbrance of the going foorth of the people out of the lande of Egypt, doth comprehende not onelyonly the benefites which this nation did at that time receiue at the hād of God, when they were brought out of Egypt by his power and vertue: but alſo all the other works and wonders which he did among them, and by the which he did declare and ſhewe him ſelfe not only to be the true God, but alſo to be the guid and gouernour of this people. And therefore, for ſo muche as he can not be ſéene nor vnderſtoode by any bodily ſenſe, it pleaſed him to giuegive theſe viſible witneſſes and teſtimonies of him ſelfe, wherby he may be certenly ſéene in ſpirite and fayth, and diſcerned from falſe Gods: and chéefly in Ieſus Chriſt our Lord, in whō he hath yet more familiarly and plainly ſhewed him ſelfe. Wherefore we are aſſured, that when we direct our ſelues to this God, which brought the people of Iſraell out of Egypte, which is alſo the very ſame which hath ſhewed him ſelfe in Chriſte,Num. 14.23. Pſal. 78.106. we do not direct our ſelues to any Idoll, nor yet to a falſe God, but to the true God, who hath ſo declared hym ſelfe by his works. For what people is it that may ſay of the Goddes which they worſhip, that which we may ſay in déede of our God, the true God of Iſraell, and father of oure Lorde Ieſus Chriſte? And for ſo muche as men be ſo vnkinde towarde God, and that there is nothing more ready and common among them, than to forgette his graces and benefites, as the ſpirite of God doth oftentimes lay to the charge of this people,The paſchall lambe, the ſ…pper, all one in effect. he gaue vntounto Iſraell the ſacramente of the Paſchall Lambe, and vntounto vsus that of his ſupper, to make vsus mindefull.
Of the ſundry tytles which hauehave bene giuen to God in the holy ſcriptures, as well before the going foorth out of Egypt, as after, and cheefly ſithe the comming of Chriſte in the fleshe, and for vvhat cauſes they hauehave bene giuen.
T.
THis poynt that maketh mention of the going foorth out of Egypte, is euen the moſt harde of all the Preface. Wherfore I would gladly vnderſtande for what cauſe God did ſo expreſly take to him ſelfe this title, and that he did not rather take ſome other which was more common to all nations,Galath. 3. ſéeing that that lawe ſhould ſerue vntounto all.
D.
God might well hauehave taken greater & more redoubted titles, but it pleaſed him rather to vſe thoſe that were more fauourable and leſſe fearfull,Mark. 13. which do ſet him foorth to vsus more gracious and mercyfull, than ſharpe and rigorous: to the ende that he would not make vsus to flée from him, fearing vsus with the greatneſſe of his maieſtie, but rather that he would drawe vsus vntounto him by the ſwéeteneſſe of his mercy.Exod. 19. Deut. 32. On the other ſide, he hath alſo taken the names and titles, according to the tyme, the places, and people, vntounto whom he ſhewed him ſelfe, and according to the maners and faſhiōs that he vſed: and bicauſe that he would declare him ſelfe more familiarly, he did take thoſe titles that were moſte ſpeciall, to make him ſelfe the better knowen vntounto vsus, to the ende we ſhould not be ouermuch diſcouraged, if he had left vsus in an ouer-large contemplation of him ſelfe, without giuing any terme or ende to our ſpirite, to cauſe him ſelfe to be knowne to it by ſome benefite more particular, and more worthy of his louing kindneſſe.Exod. 3. Before that departure Iacob, bicauſe of the promiſe and aliance the God of Abraham, of Iſahac, and of out of Egypt, he was oftentimes called made with them: wheras before he was commonly called the maker of heauen and earth. And from the departure out of Egypte, he hath taken this title, euen to the comming of Chryſt, of whom it was ſayde by the Prophets, that he ſhould no more be called, the God whiche hath brought vsus out of Egypt, but, the Lorde which hath drawen vsus out from al parts and countreys wherein we were diſperſed,Ephe. 1. euen from the time that he was called God, Father of Ieſus Chriſte, who hath bleſſed vsus with all ſpirituall bleſſing and heauenly things in Chriſt, and hath redéemed and deliuered vsus from all euill: which thing was not done without good and iuſt cauſe. And alſo we muſte beſide all this conſider that which hath bene already ſpoken, to wit, that that cōmemoration of the deliuery out of Egypt, is taken for a rememberaunce of all the benefites of God towarde his people, bicauſe that it was the beginning, wherby he did more excellently and more apparantly declare what care he had for hys people, & dothe helpe them in a more authoriſed and authentike maner than he did before, and afterwarde he hath alwayes continued his mercy vponupon them, and vponupon all thoſe which by Chriſt hauehave ben woon & ioined to this people. Wherin Moyſes did vſe a maner of ſpeach which was very cōmō to him, which was to ſignifie & cōprehēd ye whole by a part therof.
Of the true knovvledge and manifeſtatiō of God, and to vvhat ende the titles ſerue vvhichwhich are giuen to him to guyde and leade vsus to the ſame.
T.
DEclare this to me more plainly.
D.
Thou muſt know that it is not ſufficient for a man to hauehave a certen generall conceite or imagination, or opinion and knowledge of God in his vnderſtanding, but it is méete that he do know him to be ſuch a one as he hath declared him ſelfe by his word, & chéefly in Ieſus chriſt his ſonne: or elſe he ſhall wander in the vanitie of his imaginations, & ſhal be wt out God. For ſéeing that God can not be knowen nor comprehended in his diuine eſſence, nor in his maieſtie, if we will hauehave ſuch knowledge as is neceſſarie to our ſaluation, it is requiſite that we goe and ſéeke him, & behold him there where it hath pleaſed him to declare and reueale him ſelfe vntounto vsus, and that by thoſe meanes which he hath giuen vsus. For if we do otherwyſe, we do then forge him to be ſuche a one as the vanitie of our vnderſtanding may imagine him and from thence it ſhall come to paſſe, that in the ſteade of him we ſhall make vntounto oure ſelues ſtraunge gods, which ſhall be no gods, but thinking to ſerue God, we ſhall ſerue ye diuell. Wherfore it is not inough that we beléeue that there are gods, but that there is one only god. And yet for al that this is not inough ſo to do, but yt alſo we do beleue yt this god, which is the only true god, is maker of heauē & of earth, and of all creatures viſible and inuiſible: which thing all thoſe that do beléeue that there are Goddes, do not beléeue at all. Moreouer, for ſo muche as man is fallen through ſinne, and that he hath néede to be reſtored, it behoueth vsus to know alſo how that ſame God which hath created vsus, is alſo the very ſame God that hath reſtored & ſaued vsus, and by what meane he hath done the ſame, to the ende that we ſhoulde acknowledge him to be our onelyonly maker and leader, father, ſauiour, and redéemer, and none elſe: and that we ſhould acknowledge in him the benefite of our creation, which ſignifieth alſo his prouidence, and our reſtoring and redēption. It is then the very cauſe why he hath choſen to him ſelfe a certen people, vntounto whom he would declare him ſelfe in the ſhape of man, in his ſonne Ieſus Chriſte, to open his knowledge throughout all the worlde. Wherfore whoſoeuer doth know the God of Abraham, of Iſahac and of Iacob, and the God which hath brought the people of Iſraell out of the lande of Egypt, he knoweth God the father of our Lorde Ieſus Chriſte, and is a true Iſraelite,Rom. 4. & the very ſonne of Abraham the father of all beleuers, put in and ioyned to the true people of God.
How the deliueraunce of the people of Iſrael out of Egipt, was a ſhadow and figure of the deliuerance which is made by chriſt Ieſus, and howe the Chriſtian people are comprehended in the people of Iſrael, and their deliueraunce alſo in the deliueraunce of that people.
T.
BY this meane the Chriſtians ſhall then be one people with the people of Iſraell.
D.
There is no doubt therof, for ſéeing that people was choſen of God to bée as the keeper and treaſurer of hys worde & of his promiſſes, to the ende that by that ſame meane they ſhold come euē to vsus, and be fulfilled in vsus, & that it was the ſhadow & figure of true things which were brought vntounto vsus by Ieſus Chriſt, there is no doubt but that wée are comprehended in the ſame. And ſéeyng that this delyueraunce from the tyranny of Egypte was a figure of thys other and great deliuerāce which wée hauehave through Ieſus Chriſt our Lorde: there can be no mention made of the firſte, but that wée ought to hauehave the ſecond in remēbrance, and to giuegive vsus to vnderſtande, that if the people of Iſraell had great occaſion to embrace the lawe whych was gyuen to them by God, and to endeuor them to obey him accordyng to the ſame, for the cauſes heretofore alleged: for one occaſiō that they had ſo to doe, wée hauehave a thouſand, for ſo much as GOD hath ſhewed himſelfe by thys delyuerance, which he hath wrought for vsus by his Sonne Ieſus Chryſt our God, muche more fauorable without compariſon, than euer hée dyd ſhew himſelfe to the Iſraelites. For albeit that both they and wée hauehave but one Chriſt Ieſus, and one verye meane of ſaluation through hym, yet for al that, thys ſaluatyon hath beene muche more playnely declared vntounto vsus, and muche more excellentlye wythoute ſhadowes and fygures, and muche more familiarly and in farre greater power of the ſpirite of GOD than euer it was to them. Wherefore ſéeing the ſpirituall Iſraelites, and the true Chryſtians are but one people, wée muſte knowe that that whych hath regarde and pertayneth vntounto the one, hath regard and doth pertaine to the other, in that which doth concerne the true ſpirituall ſeruice of GOD, the which God requireth, as well of the one as of the other.