Sermons on Deuteronomy, Sermons · Sermon 52
On Friday the second day of August. 1555. The Lij. Sermon which is the seconde vponupon the seuenth Chapter.
5 But thus shall yee doe vntounto them. You shall beate downe their altars, and breake their pillours: yee shall heawe downe their groues, and burne their Images with fire.
6 For thou art a holy people to the Lord thy God. The Lord thy God hath chosen thee to be his peculiar people aboue al the nations of the earth.
7 The Lord hath not set his louelove vppon you, nor chosen you bycause ye were moe in number than all other nations, seeing you be the least of all nations.
8 But for the louelove which the Lord beareth you, to keepe the othe which hee sware to your fathers, the Lord hath brought you foorth with a strong hand, and deliuered you from the house of bondage, euen from the hand of Pharao King of Egypt.
YEsterday wee sawe howe God forbad his people to aly themselues in any wise with the Infidels, and specially with ye people that dwelt in the lande of Chanaan.Exod. 25.8. & 29▪45. Forasmuch as it was said that God had chosen that lande to the intent that his name should be worshipped there: it was his will to hauehave it purged from all the filthinesse and infections, which had reigned there too long time afore. And after hee hath spoken of the folke, he addeth also that he will hauehave all ye tokens and markes of ydolatrie that were in the countrie put quite away. For like as it behoued the Iewes worship God purely, without intermedling any of the superstitions of the heathen: so did it also behoue them to keepe the order in such wise as God had set it downe, and to put away al things that were contrarie to the true religion and seruice of God, so as there might bee no mingling nor corruption. Wee see now in effect, that the doctrine which is conteined here, is that forasmuch as God had giuen his people the land of Chanaan: hee would hauehave it cleare from all abhominations, and his seruice to be so set vp, as all the ceremonies of the heathen and vnbeleeuers might be taken away, and nothing be mingled with it besides his owne Lawe. And yt is the cause why hee speaketh expresly of Altars and Groues. For as wee see that men hauehave no end nor measure in deuising of fashions to serue God withall: there was not that Groue but they made some deuotion in it. And like as men builded Abbeyes, Pryories, and Chappels in the Popedome: so went the worlde among the paynims, and the Iewes followed the same trade, as we see. But that was not for want of warning: for God had prouided sufficiently for them, that they might not set their minds vponupon such paltry. But what? Hereby it appeareth howe harde it is to holde men in the pure simplicitie of Gods seruice. Neuerthelesse, howsoeuer men fare, it is tolde vsus here, that such as will serue God vncorruptly, must abstaine from the thinges that are deuised and forged by ydolaters, and stick to the pure doctrin which God hath ordeined, and not adde any thing to it of their owne, or which they find here & there, or which ye world hath folishly brought in: All those thinges must bee laide down, if we will serue God purely. But yet let vsus mark yt there were two reasons why God commanded the Iewes to break downe the heathen mens altars, & to destroy their ydols. The one was to the ende that his people shoulde not bee prouoked and tempted to wickednes & superstition by looking vponupon them: for we bee so fraile, yt we be caried away as soone as we spie any mark of superstition. I said euen now that it is a harde thing to hold men fast in pure obedience to god as in respect of his seruice. Why so? For their eares doe alwayes itch to heare some newe doctrine: & although none be brought them from elsewhere, yet their minds are so rouing, yt they euer couet some newe thing or other. Now then if wee hauehave any occasion to tempt vsus vntounto euill, or to any corruption of Gods seruice: wee bee ouertaken by and by. God therefore perceiuing that his people might bee inclined to ydolatrie, and that they would yeelde to it out of hand assoone as they spied any occasion: willed them to wipe away all such thinges. Beware (saieth hee) that yee suffer not anye of the markes of the ydolatries that hauehave reigned hitherto there: for if any of them come in your sight, ye shalbe as it were rauished, and ye will be following of them. So then, suffer not any thing that may make you to stumble, or that may comber you, so as the way shoulde not be leuell before you. HaueHave you none other signes than those which I hauehave appointed you, and let them serue to confirme you in my worde. Let the thinges which I hauehave taught you bee as a burning Lampe to giuegive you light: and if yee hauehave neede of helpes, let the Sacraments and Ceremonies conteined in my Lawe suffice you: but take heede to your selues that yee hauehave no stumblingblocke. For though ye hauehave nothing to hinder your going on in the right way: yet may yee euen of your owne nature turne aside from it: and what will yee then doe, if any occasion of euill be offered you? That is one point.
Another is, That Gods will was to hauehave that Lande as it were dedicated to himselfe, and yt his people should shew how much they abhorred ydols, by suffering none of the things to remaine which the heathen men had kept before. God then ment to trie the zeale of the Iewes, when he commaunded them to make cleane riddance of the ydols: and by that meanes he intended to inure them to abhorre ydols, and all things that belonged to them: so as they might shewe not onelyonly that they purposed to worship the onelyonly one God, but also that they could not abide his glorie to bee any whit abated. Nowe we see the two reasons that God had an eye vntounto in this place. And nowe must wee apply them to our owne benefite. For although some woulde restraine this to the Iewes, as though it belonged not to vsus in these dayes: yet was it not Gods intent to speake for any one time onelyonly. And indeede, (as hath beene declared in the fifth chapter,) let vsus looke into our owne hartes, and eueryevery man examine himselfe, whether hee finde himselfe more stedfast and strong to withstande ydolatrie, than the Iewes and other Nations were. For surely that cursed seede is so rooted in all men, as there is none of vsus all but hee may keepe a schoole of superstition, without hauing any schoolemaster to teach him. Wee be so frowarde, that although no bodie seduce vsus, yet we rather tende still to some corruption, than holde our selues in the purenesse of gods seruice. What is to bee done then, seeing that ydolatrie is so rooted in our nature? If occasions be offered to drawe vsus away, is it not like as when nettes are spred before birds? And wee bee so vnconstant, that we tumble into them immediatly. And therefore as for them that thinke themselues to hauehave such constancie & strength, that although they hauehave images, Chappels, and such other thinges, yet they shall not hurt them at all: they tempt God, and experience shewes it to bee so. Therefore there is no better way, than to know our infirmitie, and vponupon the knowledge thereof, to vse the remedie that God hath giuen vsus. If a man perceiue himselfe to hauehave a weake heade, so as he is not able to beare three glasses of wine but he shall be ouertaken: if hee drinke without discretion, is he not as badde as a swine? Doeth he not tempt God? Ought he not to thinke vppon the default that is in him, and to preuent it? Yes. Nowe it is certaine that in this behalfe we hauehave so weake braines, that we shalby and by be made dronke with superstition, yea and as good as bewitched with superstition, so as there wilbe no discretion in vsus, but wee shall goe on still to seeke further occasions and meanes of it: and is not that a manifest spiting of God? It is a point therefore which ought to bee well marked, that GOD knowing the weakenesse which is in vsus, is not willing that wee shoulde hauehave images, altars, and such other thinges to seduce vsus, but that all such thinges shoulde bee wyped out from among vsus, to the intent may not bee any thing to hinder vsus from giuing our selues simplie vntounto God.
But nowe let vsus come to the seconde reason. It is not ynough for the faithful to refreine from all ydolatrie: but they must also shewe that they abhorre and hate all thinges that are against Gods seruice: And to the vttermost of their power they must indeuour to hauehave them all wyped away, so as the rememberance of them may be rooted out, that they may neuer bee spoken of any more. For else what zeale hauehave we to the honour of God, when we see ydols set vp in steed of him, and looke vppon thinges that serue to corrupt and deface the true and pure religion? If wee doe but laugh at them, and take them as small trifles, or as childrens games: is it not a token that we esteem the honour of our God no more than a thing of nothing? For if our desire to hauehave God glorified, were as earnest as it ought to be: surely it would wound our hearts to see ydols so set vp in his place, and to see men bereaue him of his maiestie of attribute the same to deade creatures, and that so precious and holy a thing as religion is, should be so marred, corrupted & turned vpsidedown. When these marks come before our eyes, surely if we hauehave any one droppe of good zeale, it must needes vex vsus and greeue vsus: and wee must to the vttermost of our power deface all those signes and marks of ydolatrie, and cause Gods honour to be maintained vnappayred. And indeede, when hee requireth that wee shoulde make confession of our faith vntounto him: this also is comprehended therein. For as the mouth ought to vtter what is in our hart,Rom. … that is to wit, that wee hauehave but the onelyonly one God which hath redeemed vsus: if wee yeeld him such record with our mouth: our outward doings must also bee answerable thereunto, so as both feete and handes tende that way. [If we were at that point,] wee woulde not wittingly and willingly suffer any superstitions, if it lay in vsus to abolish them. But yet there is a thing in it, which is that Moses commaundeth the people expresly, to doe it when they bee come into the Lande which God had appointed thē to inioy for their inheritance. For if we be in a straunge Countrie where wee hauehave no authoritie: it is not in our power to put downe ydols, neither doeth this commaundement stretch thereunto. It is true that in passing through places where ydolatrie is vsed, we must sigh and mourne, and thinke our eyes to bee as it were defiled with the sight of such wickednesse contrary to the honour of god, so as it must greeue vsus and vex vsus at the heart that we bee driuen to see such sights. And forasmuch as our hands be tyed, and we hauehave not any soueraintie or authoritie in the place or Countrie where such superstitions reigne: wee hauehave no more to doe, but to pray God to put to his mightie hande, and to destroye it euerywhit: and in the meane while to holde our selues quiet. But if we hauehave authoritie: then behold, Gods voyce crieth out, vp vp, such abhominations must not reigne any longer. When yee bee come to the Countrie which your God giueth you to possesse: then let all such geere bee put downe.
Nowe then, out of this text wee must drawe a rule: which is that according as God giueth abilitie, wee must indeuour to hauehave all ydolatrie and all the tokens therof vtterly abolished both publikely and priuately. As howe? When a Countrie is at libertie, and our Lorde hath planted his word there: such as beare sway and hauehave autority, must find yt meanes that al such things as hauehave corrupted the true religion, may be abolished & brought to nought. If they doe it not: it is a negligence which God condemneth. And if a man will put downe ydolatrie: it is not ynough to saye, no man shall worshippe ydolles anye more: but all thinges which imbaced the purenesse of the Religion, must bee quite and cleane wyped away. As for example, if men should keepe still the Altars that were in the time of the diuelish Masse: what a thing were it? Wherto serued they, but to committee abhominable trecherie against God, so as there shoulde remaine neither faith nor feare towardes him, so long as such abhomination indured? The Altars serued to sing their Masses on. By meanes whereof the death and passion of our Lorde Iesus Christ was vtterly defaced, in spyte of the redemption that he had wrought. Insomuch that if it bee admitted that Iesus Christ was sacrificed dayly:Heb. 9.26. it is all one as to reiect the benefite that was purchased vsus by his death and passion.
Nowe then if the Altars were suffered to stande still: were it not a reteyning still of some memoriall of the leawdnesse which ought to mislike vsus? Yes: for otherwise what were our zeale? When wee call to rememberance that wee hauehave hearde Masse in times past, and had cast our selues into that dung…on: wee ought to bee sorie and to craue pardon for it, and to bee abashed at the blindnesse whereinto wee were falne, wherethrough wee became so beastlie, as to goe seeke our saluation by renouncing the redemption that was purchased for vsus long agoe by our Lorde Iesus Christ, and to make our selues partakers of so diuelish a thing: I say were ought to bee afraide in our selues to thinke of it. And if the Altars shoulde hauehave stoode stil, had it not beene as it were a spiting of God to play mockeholyday with him after that fashion, that whereas wee had shrunke away from Christianitie, wee bee neuer a whit sorie for it, no nor greeued at all to see the badges thereof? And in verie deede the Iewes were cast in the teeth with their reteyning still of those thinges, as who shoulde say they weltered still in their owne filthinesse. And if a leawde woman that had giuen her bodie to dishonestie for a time▪ shoulde afterwarde reioyce to see still the markes of her whooredome: were it not a signe that shee repented not at all? Yes: and euen that is the cause why this exception is purposely added, that when the kinges went about to serue God,1. Kin. 15.14 and 22.44. & 2. king. 12 3. & 14.4. and had beaten downe the ydolles, yet they helde still some relikes of them, and this blemish sticketh expresly vppon them, that God mislyked them: as if hee shoulde saye, they were not worthy to bee allowed without exception, but bee driuen to beare this marke of reproch alwayes in their faces, that they had not throughly clensed the lande from the former superstitions, when they left the groues standing still. If a man say, why, and was that so euill a thing? Are not trees the creatures of God? Yes: but when men shall hauehave misused them and put them to such heathenish vncleannes as to spyte God with them: then must they bee wyped quite and cleane away. Men must not take ouermuch libertie in that case: for our nature is too much giuen to euill of it selfe, (as I saide afore) without anye intycing of it thereunto. Thus yee see howe wee ought generally to indeuour to abolishe all superstitions, and all things that may serue thereto.
And likewise particularly, let euerie man looke well to his owne house, that hee retaine not any thing which may couer any wickednesse, or which is not fully agreeable and conformable to the simplicitie of Gods worde. For as manie as dispence with themselues in that case, shall feele it turne to their ruine in their ende.Iudg. 8.27. Wee see howe it befell to Gedeon who was chosen of God, and by whom so many noble deedes were done. OnelyOnly because he made an Ephod and caused a certaine deuotion to be set vp: there insued great destruction after his death. And after the same manner wee see howe a great number doe keepe still their chappels. If they hauehave any Castle or great house, there must bee a chappell for a memoriall of their aunceters, in rememberance that there was such a thing, and such an antiquitie. They then which will needes hauehave some remnant after that fashion for vaineglorie, must seele at length that they hauehave couered a fire, which shall consume themselues and their children, as the deede of Gedeon was the cause of the vndoing and destruction of his Image, as I saide afore. And therefore let vsus beare in minde, that wheresoeuer GOD giueth vsus power, wee muste so hate all the markes of superstition, as wee must doe what wee can to wype them out yt they may no more be had in remembrance. And let vsus alwayes bethinke vsus of the two reasons which I alledged before. Now for cōfirmation hereof, Moses addeth that the people of the Iewes are holy, and that they ought to dedicate themselues wholly vntounto God: euen because they had beene chosen (saith he) to bee a peculiar people in the whole worlde. Whereas he saith that the Iewes are a holy people: hee meaneth that they ought to be separated from the Heathē and Infidels. For if wee take example at those to whom God hath not graunted such grace as hee hath done to vsus: is it not as good as a thrusting of the priuiledge vnderunder foote which hee hath giuen vsus? Beholde, God sheweth vsus his will, and hee vouchsafeth to hauehave his worde preached vntounto vsus: and is that to no purpose? is it for nought? Whereas God commeth downe vntounto vsus, and communicateth himselfe so familiarly vntounto vsus: doeth that honour which he doth vsus, and that grace which hee vouchsafeth to vse towards vsus, serue to no vse nor profite? Surely it ought at leastwise to sanctifie vsus vntounto him, that is to say, to make vsus redy to say, Alas Lord, we were miserable creatures, and thou vouchsafest to retaine vsus to thy selfe: therefore behold, we be here, gouerne thou vsus, and let vsus be thy flocke. But nowe if we fall to defiling of our selues with the superstitions of the heathen: is it not a renouncing of the priuiledge that God had giuen vsus? Is it not a forsaking of the couenant whereby hee had knit and vnited himselfe vntounto vsus? Yes. That then is the cause why Moses addeth heere, that the Iewes are a holy people. As if hee should say, Looke to your selues, for God hath shouled you out from all Nations, and hee hath called you, euen by shewing you that you shall bee his heritage, accordingly also as he hath giuen him selfe to you. Nowe then if yee goe and take example at these blinde wretches, so as ye alledge, Our neighbours doe so and so:Eph. 2.12. what a thing is that? Your neighbours are straungers to God, they be as wilde beasts, God hath not vouchsafed to behold them with pitie and mercy, to deliuer them from the brutish ignorance wherein they be. To be short, yee hauehave them as mirrors of Gods wrath and rigour. Al they that perish do shewe you what you were, and what you shoulde be stil, if god had not reached you his hand. Now therefore acknowledge that benefite, and take no more example at those whom God hath forsaken, and to whom he hath not granted the like fauour as he hath done to you. Thus much concerning the Iewes. Now remaineth that we apply this doctrine to our owne vse.
What is it that maketh vsus a holy people to our God?Iohn 15.3. Euen his worde. For it is saide, you be cleane because of the worde which I hauehave preached vntounto you Ye see then that the mean wherby God sanctifieth vsus to himselfe, that is to say, draweth vsus out of the common perdition of all the children of Adam, and taketh vsus to be of his owne householde: is his vttering of his will vntounto vsus. And so to bee short, it is (as yee woulde saye) a solemne consecration or hallowing of a people by God, when hee vouchsafeth to hauehave his worde preached vntounto them. Wee neede not goe seeke the gewgawes of poperie to make a dedication or hallowing: for the meane whereby God dedicateth his temples, is by sending his ministers to preach his doctrine faithfully: and it is also the meane wherby we be hallowed vntounto him. Nowe he hath graunted vsus this grace: Wee see howe the wretched Papistes are gone astray, and runne gadding ouer the fields without keeping of any way. They hop, they trippe, they stumble, and all to their owne ruine. They hauehave no light, but are as blinde wretches in the mids of darkenesse: and in the meane while, behold, the Lord our God maketh his daysonne of righteousnes to shine vppon vsus, for Iesus ChristMal. 4.…. sheweth himselfe to bee our redeemer. Sith it is so: what ought we to doe? Ought we not at leastwise to consider, to what end and purpose Gods worde is preached vntounto vsus, and eueryevery of vsus to gather vnderunder his hande to say, Lord, rule thou vsus? Yes: but what? There are verie sewe which thinke vponupon that. For we would be more afraide to defile our selues with the filthinesse of papistrie than we bee, if this doctrine were well printed in vsus, that seing God hath separated vsus from them, if wee intermedle our selues with them newagaine, it is all one as if wee mingled heauen and earth together, of purpose to turne the whole order of nature vpside downe, & to make a hotchpotch of all things, that there might bee a horrible confusion. For surely there ought to bee a greater difference betweene Gods children and the vnbeleeuers, than there is distance betweene heauen and earth.
True it is that we must be faine to be mingled together one with another as long as we liue in this worlde: but yet is it not saide for nought, that Gods children are citizens of heauen and2. Cor. … pilgrims in the worlde. Although they bee conuersant here beneath: yet must they not be tyed to it, but they must goe on still as in a straunge countrie, knowing that their abiding place is aboue, and that God hath chosen thē with condition that they should goe thither. Therefore when such as hauehave knowen Gods trueth, doe fall to mingling themselues with ydolaters, and will not bee separated from them: it is all one as if they went about to peruert the whole order of nature. But this doctrine hath more neede to bee throughly well minded, than to bee preached with long speech. The thing then which Moses ment by these wordes, is this: Yee bee a people that is hollowed to the Lorde: that is to say, Although we were of Adams cursed race, although we came of wretched Infidels: yet notwithstanding our Lorde hath vouchsafed to drawe vsus to him, and to choose vsus to bee of his housholde: and therefore it is good reason that wee shoulde be separated from the rest. Hath hee done so, by making vsus partakers of the doctrine of his Gospel? Then his wil is to hauehave vsus dedicated to himselfe, and that wee shoulde bee his temples. So then let vsus looke well to it, that wee continue in this state, and that we doe not wilfully disanull Gods adopting of vsus, nor consent to any thing that may put vsus out of his house. For when wee forsake Gods Gospell through falshood, wee doe what wee can to cut our selues off from the bodie of Iesus Christ, and to disherite our selues of the heauenly kingdom, and to banishe our selues from it, when wee make no conscience nor remorse of intermingling our selues with ydolaters and with their defilings. Whatsoeuer hee is that giueth himselfe the bridle to goe to the superstitions of the Papistes, and to communicate with them: it is alone as if he canceled the deede of the inheritance which God hath giuen him. And yt deede is not written in paper nor in parchment: but it is sealed by God in our harts,Eph. 1.13. & 5.26. and it is his will that seales and markes therof should also bee in our bodies. Then [in so doing] we blot out the writing wherby God adopted vsus for his children & heires, and (as I said) we banish our selues out of his kingdom, and cut off our selues from the body of our Lorde Iesus Christ. For if we be members of Gods son, we must not goe & do homage to ydols, nor defile our bodies (which are ye temples of the holy ghost,2. Cor. 6.16) with such filthines & abhomination. But as oft as we com to heare Gods word, we must thinke thus with our selues: Behold, my God hath made me holy, that is to say, he hath separated me from such as are ouerwhelmed in their owne vncleannes: and shall I nowe worke him spite? What a condemnation wil it be to me, yt my God hath so hallowed me, and I on the otherside doe vnhallowe and defile my selfe with all leawdnes, reiecting ye priuiledge that he hath giuen me? Is it not a making of war against him, when I will needs after that sort disappoint the good, which hee had offered me of his owne infinite mercy? Yes.
And Moses addeth expresly yet further, That it was to the intent that this people should be separated from all the rest of the world. If God graunted his grace commonly & without exception to al people, to hauehave his worde preached euerywhere: yet ought we to be sanctified vntounto him, bicause he taketh vsus out of the corruption of Adam, and from the ruine wherin al of vsus are by nature. But when as he choseth one Nation, and alyeth himself to ye same, and in the meane while letteth all ye rest goe: it serueth to giuegive the greater beauty to his goodnes: like as nowadayes, our hauing of ye pure doctrine of ye Gospel, is as a corde whereby God draweth vsus to him, and whereby he vouchsafeth to be made one wt vsus, as I said afore. The worlde seeth how he letteth the wretched papists run at rouers, so as their eys be stopped & they see not one whit, nay rather they turne quite & cleane away from the way of saluation. We see it. And what is to be done, but yt inasmuch as god setteth such beawty vponupon his mercy: such comparison should make vsus the willinger to serue him, & to liue the more warely, for feare of turning away from him, seeing he hath vochsafed to prefer vsus before others, though wee hauehave not deserued it? But what? So farre are we vnable to profite our selues by such goodnes of God: yt we rather make it an occasion to take leaue & libertie to do euill. For whē we hauehave ye examples of the vnbeleeuers before our eyes: we thinke we may do the same things that they do. But that is far of from thinking vponupon that which Moses saith here. Your god (saith he) hath sanctified you aboue al other nations of ye earth. As if he should say, Who be you? For ye be no better than other Nations: and yet neuertheles, your god hath vouchsafed to sanctifie you. Now therefore, be you the more carefull to bridle your selues, & to keepe you vndefiled, and meddle no more with the wretched vnbeleeuers yt are wholly giuen ouer to their owne vncleannes, because your God neuer drew them vntounto him. Thus yee see why Moses compareth here ye Iewes expresly with ye heathen. Likewise in these days, forasmuch as God hath preferred vsus before ye wretched papists, we must beware yt we walke the more circumspectly vnderunder his obedience, assuring our selues yt he wil not hauehave such a benefite despised, as is his vouchsafing to take vsus into his house, and to communicate himselfe so familiarly vntounto vsus as he doth. But yet to expresse this grace ye better. Moses addeth that this people was chosen. As if he should say, indeede it is an inestimable dignitie and noblenesse for you to bee chosen to be the people of God, so as no Nation of the earth can boast themselues to hauehave beene exalted to such degree of honor: but yet beware that you be not proud of it. For your sanctifying at Gods hand, came not of your owne purchase, but of Gods choosing of you: it came of him. Therefore let the praise thereof be yeelded vntounto him: & assure your selues ye be the more beholden to him, in that he hath shewed such mercy towards you. Wee see then yt the word Choose which Moses setteth down here, serueth to magnifie Gods grace yt was spoken of before, to ye intent yt the people should be the more prouoked, & (as it were) rauished to serue God. And for the same purpose he setteth down a long discourse. Wherfore is it (saith he) that your God hath loued you, & knit himselfe to you? For this maner of speeche, (namely yt God knitteth himself to men) importeth very much. And why doeth he so, saieth he? What hath moued him therto? Was it for your owne sakes? Or did you put your selues foreward vntounto it? Was it bicause ye were a greater nation than any other? Was it in respect of yt, that God was moued to choose you rather thā any of the others? Had you deserued it on your part? No no: but it was (saieth he) bicause hee loued you. Nowe this worde LoueLove importeth here, first that God respected not any thing in men why hee should choose them, but that his owne free louelove sufficed him in that behalfe. He loued you, that is to say, seeke not any cause or worthinesse in yourselues: bee contented that our Lorde hath chosen you of his owne free goodnesse before al others, though ye were no better thā they. Now we see all Moseses meaning.
And although this matter cannot be discoursed throughout: yet must we note, yt Moses spake here of Gods election, to the intent yt the people should be ye more humbled, and yt the same humbling of them should ingender an affection and zeale to serue God according as he was knowen to thē. Therefore when there is any talke of the grace yt God hath shewed vsus in inlightening vsus, & it is told vsus that he hath adopted vsus to bee his children & of his Church: wee must needes match this with it, yt our hauing of al these things is not by our owne purchase, nor for putting of our selues foorth by any vertue or good minde yt was in vsus: but through Gods seeking of vsus at such time as we turned our backs vponupon him. Now by this meanes we be hūbled, & we hauehave need of it. For as soon as men hauehave any incling of any goodnesse yt is in themselues: they like wel of it & stand gasing at their owne fethers like Peacockes: but in the meane while they consider not, that they rob and bereaue God of the praise that is due to him. Therfore whensoeuer there is any speaking of Gods grace, it is requisite for vsus to bee put in mind of this matter, to ye end we may not imagin our selues to hauehave deserued aught on our owne side, or that God respected any good disposition that was in vsus: but assure our selues that nothing but his free louelove moued him to doe it. When we be so humbled: then must we needs be spoyled of our owne reason, or else become starke beasts, if wee take not corage to serue God and to dedicate our selues wholly vntounto him, to say, How happeneth it that wheras we were cursed and damned creatures, our God hath sought vsus out, yea euen from the dungeons of death, & hath opened vsus the gate of the kingdom of heauē, calling and drawing vsus dayly thither: & yet in the mean while we be slothful in seruing him? And specialy sith we see yt whereas the most part of the world goeth to destruction, and the wretched Infidels are so blinded that they be let alone in the darknesse of their ignorance, God in the meane while watcheth early and late ouer vsus: what ought we to do,Ier. 31.28. when hee vseth such speciall louelove towards vsus? Ye see then that this humility must leade vsus to a care and warenes to serue God, and to gather our selues wholly vnderunder his wings, acknowledging yt the more we be bounde vntounto him, the more we must shewe by our deeds that we impute all to his mere goodnes, and are willing to yeeld him the praise thereof as he deserueth. Thus yee see wherunto the things are to be referred which Moses speaketh heere.
And herewithall let vsus marke, that whereas it is said, that the people [of Israel] were not the greatest of other Nations: vnderunder one kinde, he comprehended al the rest. As if he should say, there was neither dignitie nor worthinesse in you, why God shoulde choose you rather than any other Nation. For it must be vtterly rooted out of our hearts, to imagine that God findeth any thing in vsus, which may moue him to louelove vsus. For vntill such time as men bee quite rid of selfeweening, they shall neuer be able to glorifie God as they ought to do. And although wee blase it not with open mouth, that there is some desert or excellencie in vsus: yet notwithstanding we fall asleepe in such selfesoothing, as we imagine that there is still some value in our selues. And therfore it behoueth vsus to enter purposely into our consciences, and to clense them in such wise as wee leaue not any one drop of pride & presumption there: to ye intent that whē we hauehave throughly serched and sifted all that is in vsus of our nature, wee may know there is not any thing that may purchace vsus grace and fauor at Gods hand, nor that can be acceptable vntounto him, but that wee be naked and vnpurucyed of all goodnes and glorie, and finally that we hauehave nothing in vsus but vtter filth and vncleannesse.… When examination is made after y• maner: then shall men bee disposed to receiue Gods grace, and to glorifie him for it when they shall hauehave receiued it. Then let vsus learne to vnderstand wel, that the searching of all that euer is in vsus to the hard bottome, (so as we foster not any imagination of selfworthinesse, but perceiue that God findeth vsus vtterly vnhappy and accursed, so as we might be vtterly forlorne and damned, and wee hauehave not any thing of our own but such as prouoketh Gods wrath and vengeance against vsus:) commeth of the grace that god hath graunted vntounto vsus. When we be come to yt point: then must we come also to the louelove that Moses speakes of here.
And to the intent to shewe the better, that the said louelove is freely bestowed: he sheweth out of what fountaine it springeth. Euen of this (saith he), that it is Gods will to performe the … which he made to thy fathers. And hereafter he wil say, that their fathers also were chosen freely. But let it suffice vsus that in this place God putteth the people in minde of the couenant that was made with Abraham, before the people, to whom he speaketh, were borne. Hereby he sheweth that the cause of our election, came not of our owne deseruing. For what is it that wee did before wee were borne? If it bee saide that God foresawe what manner a ones we would be: yet did none of all that moue God to choose this people: for they were so hardhearted & stubborn a people, as hee coulde neuer weald them. What manner of ones did they shew themselues to be at their going out of Egypt? Howe did they acknowledge Gods grace in ye deliuerance that he had wrought for them? The scripture yeeldeth vsus record good ynough of it. And yet notwithstā ding God ceased not to take them still for his people. Wherein he ment to shew vsus, that his vttering of his goodnes towardes vsus, is not in any respect of our deseruings. And indeede, the holy ghost was not so ill minded, as to hauehave concealed such a thing from vsus, but that if our Lord had foreseene any goodnes in vsus, and yt the same had caused him to choose vsus: hee woulde surely hauehave told vsus of it. But what? As for such as bable that God chose vsus according to his foreknowledge, & that he knew we should hauehave some good disposition in vsus: they shew themselues to be worse thā beastes, forasmuch as they consider not that all men are alike, sauing that God putteth his grace more into one than into another, and yt we must not imagine that we hauehave some thing I wote not what of our own. Who is he (saith S. Paul) which putteth the difference,1. … to make thee excellenter than other men? It commeth not of our selues then must we needs hauehave that making of God. And so it is not for nought, that Moses telleth ye people, yt the onelyonly cause why they were chosen was for yt God loued them, which louelove made him to vtter ye same louelove, euē before such time as they to whō he spak, were born or bred, so as he sware aforehand to their fathers, yt he would take them for his people. Seeing it is so then, let vsus know yt when we be beaten downe in our selues, we must consider that the welspring and fountaine of our saluation, is the infinite goodnesse of our God, & that he ment not to regard our deserts, but to vse his owne free goodnes as we cal it, that is to say, not to fell any thing vntounto vsus. Neuerthelesse it was his will to louelove vsus. And wherefore? Because it pleased him. Nowe let men goe and surmise I wote not what causes in this case, for they shall confound all by it: but let vsus take hold of the only good wil of God, in yt it pleased him to choose vsus and to leaue others.
And now let vsus kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vsus feele them more and more, and to indeuour dayly to know them, that we may be sory for them and amend them: and that therewithal we may hauehave an eye to the couenant which he hath made with vsus, to ye end to answere to his call, that we wander not heare and there like straye beasts, but that seeing he is willing to hold vsus vnderunder his obedience, and to gather vsus into his flock, wee may be satisfied vntounto him by meanes of his word, which benefite it maye please him to make to preuaile in such wise in vsus, as it may bee a furtherance to his glory, and wee be brought more & more to forsake the lusts of our flesh and of the worlde, & to offer our selues vntounto him in sacrifice both aliue and dead: Aliue, that the power of his holy spirit may vtter it selfe in vsus [by making vsus] to followe his commaundements cheerefully: and deade, that we may be ready to goe out of this world, whensoeuer it shall please him to call vsus hence. That it may please him to grant this grace, not onelyonly to vsus but also to all people and Nations of the earth, &c.