Sermons on Deuteronomy, Sermons · Sermon 2
On Munday the xxv. of March. 1555. Th second Sermon vponupon the first Chapter.
3 And it came to passe, that in the fortieth yeere, the first day of the eleuenth monethmonth, Moses spake to the children of Israel, according to all the things that the Lord had commanded him to say vntounto them:
4 After he had ouercome Sehon King of the Amorrhyts which dwelt in Hesebon, and Og King of Basan which dwelt at Astaroth in Edrai.
5 And so Moses began to declare the Lawe beyond Iordan in the lande of Moab, saying:
6 The Lord our God spake to vsus in Mount Horeb, saying: you hauehave taryed long ynough at this mountaine.
7 Turne ye and depart, that ye may goe to the hill of the Amorrhytes, and to all the Countries there aboutes, in the plaine about the hill, and in the lowe places towards the South, and vponupon the shore of the red sea, in the land of Chanaan, and in Libanus vntounto the Riuer, euen the great riuer of Euphrates.
8 Looke about ye, I hauehave set the land before you, enter into it and possesse the land which the Lord God hath sworne to your fathers Abraham, Isaac, and Iacob, to giuegive it to them and to their seede after them.
I HaueHave tolde you alreadie, that the doctrine which is conteined here, is not the beginning of a matter, as though it had bin new to the people, and that God had not taught it them before: but a confirmation of the things that Moses had spoken in Horeb, bicause the people had not profited so well by them as they ought to hauehave done. And it hath bin declared further, that God had spent the space of fortie yeeres or thereaboutes in subduing yt people, which had bin ouerstubborne euen at the very first, & could in no wise abide to take his yoke. For this cause is the time set out here, to the ende that wee might vnderstand, yt the people ought to hauehave framed themselues to some obedience, after so hard & so long a chastisement as thy had endured. Besides this, there is one other circumstance: which is, that ye people had alreadie had some victorie against Og king of Basan and his neighbours, wherein they had had experience of Gods fauour. And I told you yt those things were worthy to be marked, bicause they bee the two meanes whereby God draweth men vntounto him, to win them withal and to inioy them. On the one side he chastiseth them, to ye ende they may learne to obey him as being vnderunder his hand & authoritie: and on the otherside he vseth gentlenesse, to make men in louelove with him, and to consider that nothing is better for them, than to sticke to him at whose hand they looke for all welfare. And both of these are expressed here by Moses: namely that ye people had lingered in the desert fortie yeeres long, feeling Gods horrible punishmēt for their shrinking away frō him: & yet neuertheles, had ouercome Sehon & Og & such like kings, howbeit not by their own power, but by Gods helpe.
Wherefore let vsus learne to profite our selues, as well by Gods scourges when wee bee beaten with them for offending him, as also by his benefites whereby he witnesseth that he is readie to receiue men to his merciemercy, and to hauehave pitie vponupon them when they returne vntounto him. And let such knowledge make vsus teachable. Whensoeuer it pleaseth God to preache his worde vntounto vsus, let vsus hauehave our heartes open to receiue it: let vsus be plyable to followe that which he commaundeth: & to be short, let vsus yeeld our selues wholly to his goodnesse.
Now it is said here, that Moses expounded the Lawe, howbeit that in ye Hebrew there is a word which signifieth, that he vouchsafed, or listed to declare the Lawe. And that serueth to shew still that he performed his commission with a free courage or willing minde. For it may bee that he whom God commandeth to teache his people, shall discharge himselfe thereof, howbeit but as it were by force: & such necessitie, if a man hauehave an eye vntounto it, doth alwayes import a constraint, so that all that euer we can doe shall be nothing worth. And here the ministers of Gods worde are exhorted, not onelyonly to preach the word that is committed vntounto them: but also to do it with a free and cheerefull courage, according also as S. Paul auoweth it to be requisite,1. Cor. 9.17. and protesteth that he himselfe did so. And therefore let the example as well of Moses as of S. Paul, serue for our instruction.
Moreouer, let vsus marke also, that vnderunder this saying, of the Lawe, is comprehended the rehearsall of the things that Moses intended to make, of the things that were come to passe. True it is that the word Law betokeneth teaching and instruction: and therefore a man might aske at the first blush, what instruction there is in the report of stories. It is not without cause, yt Moses hath sayde so. For when God putteth vsus in remembrance of our sinnes, and of the benefites yt he hath bestowed vponupon vsus, and of the chastisements which wee hauehave receiued at his hand: it ought to teache vsus to our profit. Gods setting of such things afore vsus, is not to make vsus pastime: but to the end, that on the one side we should be the better disposed to serue him, and to continue in his feare: and on the other side be trained and allured to resort vntounto him, and to seeke all our welfare and all that euer belongeth to our saluation, at his hand. We see then howe it is not without cause, that Moses giueth the name of Lawe or Doctrine, to the rehearsall of things that were come to passe, forsomuch as by yt meanes the people ought to hauehave bin led vntounto God, & to hauehave bin the better edified. And therefore let vsus marke, that when we reade the holy stories, it is not onelyonly to know what hath bin done, to ye end we may be able to talke of it: but to the end we should behold there the grace of God towardes ye faithful in deliuering them. Also we must consider after what maner he hath exercised his children in patience, and made them to wade through many afflictions, that their faith might bee tryed: and consequently how he neuer forsaketh them at the point of neede and necessitie. Againe we must consider the iustice that he hath executed in punishing such as hauehave done amisse and transgressed his will. If we hauehave such regarde and discretion with vsus, the Stories will bee as an instruction to vsus. For wee shall bee better assured by them, than if GOD did but simply tell vsus what he requireth at our handes and what our duetie is. That then is the thing which we hauehave to beare in minde: & it will be a good preparatiue for vsus to the thinges that are to ensue. For otherwise it would be thought an vnprofitable thing, to knowe that Moses chose men to gouerne the people, & that on the other side the people followed not Gods commaundement in pursuing their enemies, and such other like thinges. What hauehave wee to doe with those things, will some men say? But forasmuch as we be admonished, that all these things concerne our instruction: we must put them to such vse as nothing may be vnoccupyed: assuring our selues that God procured our benefite & welfare, when he did set foorth to vsus as it were in a painted table, the things that belong vntounto vsus at this day, and may be applyed to our instruction.
Whereas it is sayde, That it is ynough that the people had taryed a certaine time at Mount Horeb: therein we see that Gods deliuering of the children out of the bondage of Egypt, was not to lay the brydle in their necke that they might go where they listed: but to be their gouernour for euer. And that is a thing that ought to stand vsus in good stead. For wee hauehave a president, that when God receiueth vsus for his people, it is not only for a day or twaine, but of purpose to hauehave a continuall care of vsus to the end, so as he will not leaue vsus in the midde way, but proceede in guiding of vsus still, vntill wee bee come to our right marke. And this is a verie profitable doctrine: for what a thing were it, if God shoulde once giuegive vsus his lawe, and set vsus in a good trade: and afterwarde let vsus alone without looking to vsus? Wee see our owne frayltie, insomuch that wee could not steppe one steppe but wee should bee readie to stumble or to start out of the way, and the incomberaunces are so manie and so great, as it would bee vnpossible for vsus to ouercome them, if God assisted vsus not. And therefore let vsus learne, that when God hath once adopted vsus, and chosen vsus to bee of his flocke: it is not to the end we shoulde but onelyonly take a taste of his grace for a day: but to the end that he will continue in doing vsus good: and his taking of vsus into his gouernment, is of purpose neuer to giuegive vsus ouer, so as wee shall alwayes be vnderunder his protection, and he will neuer ceasse to increase the good turnes that wee hauehave felt and receiued of him, vntill we bee come to the full perfection. Forasmuch then as wee see that he neuer leaueth his worke vnperfected, but goeth through with it, as it is sayde in the Psalme:Psal. 138.8. it ought well to cause vsus to magnifie his goodnesse, and to incourage vsus to giuegive ouer our selues wholly vntounto him. And the same belongeth to the spirituall health of our soules, according to this saying of S. Paul in the first Chapter to the Philippians,Phil. 1.6. that he which hath begun the good worke will goe through with it, euen vntounto the day of our Lord Iesus Christ. Wherefore let vsus marke, what whereas God declareth here by the mouth of Moses, that the people had taryed long ynough about mount Horeb, and that he would hauehave them to goe foreward: thereby he doth vsus to vnderstand, that seeing he hath deliuered vsus from the dungeon of death, and from the bondage of the diuell and of sinne: we shall hauehave him to be our guide for euer, so we hearken to his voyce, and doubt not but he thinketh vponupon vsus and will continually leade vsus still.
Moreouer he sayeth, Let the people turne and draw towards the hill of the Amorrhytes, & from thēce inuade and possesse the land of Chanaan, whether it be the playne Countries, or the downes, or the desertes, or the seacoastes: for the land (saieth he) is before you: that is to say at your commaundement, I hauehave deliuered it into your handes, nothing shall keepe yee from the possession of it, if it bee not long of your selues. Why so? For I have sworne (sayeth he) to your fathers Abraham, Isaac, and Iacob: I hauehave promised to giuegive it for an inheritaunce to them and to their seede after their deceasse. Here first of all wee must marke the order that is set downe: for God sheweth the cause why he gaue that people the land [of Chanaan:] namely for his promise sake. And thereby he betokeneth, that the lande belonged not to them as by way of conquest through their owne power, nor yet for any desert of theirs, but onelyonly of free gift. God then assigneth this title to the children of Israel, and telleth them that they shall bee as much bound to his meere goodnesse when they bee brought into the land of Chanaan, [as they were before.] And in deede the othe that Moses speakes of here, was made foure hundred and thirtie yeeres afore, euen in the person of Abraham, before any of them was borne. Seeing then that GOD had promised them the land, euen before they had done eyther good or euill, and before they were borne: it may bee concluded therevpon, that their possessing of it was not for any worthinesse of theirs, as though God had beene beholden to them for some seruice: but bicause he had made them heires of it, through his owne free goodnesse. Nowe if this bee verified of the earthly heritage which the children of Israel had: what is to bee saide of the kingdome of heauen? Are wee able to compasse it? Can wee deserue at Gods hand to bee partakers thereof? No: but contrariwise, it is of his meere goodnesse that we be brought in thither, and shall hauehave fruition of it at the last day: for surely all that is spoken of the land of Chanaan, must serue vsus for a figure and shadowe.
Therefore when as God telleth the people that they gat it not by their owne power, and sendeth them backe to the promise that he had made long ago: it is to shewe vsus that whereas he is our father, whereas we bee mainteined by him in this world, and whereas wee looke for a better and more excellent life than this: we must not dreame vponupon any desert or power of our owne, but attribute all wholly to his meere free goodnesse, in that he vttereth the infinite treasures of his grace and louelove towards vsus. Thus much hauehave we to remember in the first place.
Furthermore whereas here is mention made of an othe: let vsus note that God vouchsafed to stoope so lowe to the infirmitie of the people, as to put them out of all doubt, by swearing by his owne name: and so doeth he nowe likewise towardes vsus. For he is not contented to speake onelyonly, and to tel vsus what he will hauehave vsus to do: but he also confirmeth his promises with a solemne othe. And why? Forasmuch as wee be inclined to vnbeliefe, and would euer be wauering if we were not well vnderpropped: therefore doeth he sweare to the ende to stablishe vsus the better.
Seing then that God sweareth to vpholde our weakenesse: let vsus consider, first that we be too vntoward, if wee cannot beleeue his single worde: and secondly that his goodnesse is inestimable, in that it pleaseth him to beare with vsus, and to sweare for the confirming of our beliefe. And herewithall we hauehave to note also, that we must not seeke Gods will in the aire, but content our selues with his word; and that seeing it hath pleased him to shewe himselfe vntounto vsus, and to giuegive vsus warrant of his will, we must holde vsus to it, and reste wholy vppon it.
Now then, will wee bee sure that God will neuer faile vsus, neither in this lyfe, nor after we bee gone hence? Will wee hauehave an infallible hope of the heauenly lyfe? Let vsus hauehave our eye vppon the promises: let vsus not wander here and there as a nomber doe, which are caryed away with fonde curiositie: but let it suffice vsus that God hath certified and taught vsus, that he wil not onelyonly be a father to vsus to guyde vsus in this worlde, but also that hee will neuer leaue vsus, so as wee shall alwayes be gouerned by him, and that when hee hath tryed our faith, wee shall hauehave full fruition of the thinges that are promised vsus: and when wee bee once ridde of this mortall body, wee shall bee raysed vp againe, and inioye an immortalitie which is hidde from vsus as now. Let vsus content our selues (say I) with this word of Gods mouth for all other things, & let vsus not scan after our owne foolish fancies how the matter shall goe: but hauehave God once spoken the worde, let vsus holde vsus to it. And that is it which Moses meant here, in saying, God sware to your fathers.
Moreouer wee must note, that the doctrine which is set forth in the name of God, serueth not for one age onelyonly, but for all euer, and keepeth his force and strength continually. Abraham, Isaak, and Iacob were dead and rotten in the earth when these thinges were spoken: but yet the promise that God had made to them was aliue still. Although then that men bee mortall and transitorie: yet is Gods worde euerlasting. And if it bee the seede of the vncorruptible lyfe, needes must it be endlesse and exempted from all corruption.
Therefore let vsus marke, that Gods speaking in olde time, was not to the ende that his doctrine should be buryed after an age or twaine: but that it shoulde be set before vsus to the ende of the worlde, and we receiue it with all reuerence. Lykewise at this day, although the Prophets and Apostles be dead: yet doth GOD worke still by them, & the word that is brought among vsus in these dayes, not onelyonly hath his liuely force, but also quickeneth vsus, and maketh vsus to receiue the food of our soules by it. Our saluation must needes goe forewarde, and wee must needes be stablished in it, in such wise, as wee may ouercomme the worlde and attaine to the kingdome of heauen. Thus yee see what we hauehave to beare in minde, when as mention is made here, of the promise that God sware to the auncient fathers that were dead long time afore.
And it is sayd expressely, that Abraham, Isaak, and Iacob were their fathers: to the ende that they might knowe themselues to bee the successors of the blessing that had bin promised. And therefore he addeth, that God had sworne to giuegive that land to Abraham, Isaak, and Iacob, and to their ofspring. As though Moses should say, that Gods promise is not disanulled, but must now presently take effect, and be accomplished in their persons. Hath God said so, saith he? Then must you consider, that he spake it not onelyonly to your fathers which heard the promise, but also to [you which are] their ofspring.Gen. 18.19 For it is expressely sayd, that Abraham should teach his children the wayes, rightes, iudgementes, and statutes of the Lord. Then was it for the children of Israel, to hauehave receiued the promise that had bin made in olde time to their fathers, as if God had spoken it within fresh remembrance. And in deede wee ought to wey well this circumstance. For it is not to those only which were at the beginning of the Gospell, that God sayth, I receiue you for my people: but his wil is that ye same doctrine should be preached stil, to the worlds end. Let vsus note then, that we also are comprehended with them that heard the word of god at the beginning. And forasmuch as his grace reacheth out vntounto all men, and is common to all ages: it becommeth vsus to giuegive eare to it, seeing it is appointed and offered vntounto vsus [as well as to them.] And why? For it is not to S. Peter and to S. Paul onelyonly, that God hath sayd, I am your Sauiour: but he hath ordeyned them to be messengers of his goodnes, that we might be taught by their mouth, and we doubt not but God will doe the lyke to vsus as he did to them. Thus ye see what we hauehave to consider, when as it is sayd that God promised the land of Chanaan for an inheritance to the whole linage of Abraham, and vntounto them that should descend of his race.
And in very deede it behoued the people alwayes to come back to this saying I am thy God and the God of thine ofspring after thee.Gen. 17.7. And againe vntounto this,Deut. 7.9. I am the Lord which sheweth merciemercy to a thousand generations: as we shall see hereafter. Now, this was not said for that one tyme onelyonly, it must be accomplished nowadayes also. Thē let vsus consider yt God hauing once plā ted ye warrant of our saluation, will hauehave it goe foreward dayly, so as we should knowe yt he calleth vsus to the possessing of his kingdome, & that in vsus he calleth them yt are to come after vsus: Insomuch that ye children which come of Christians, are already chosen of God to be his flock & of his houshold, & God hath takē thē to himselfe already, euen before they come out of their mothers wombe. Is not ye knowledg of such doctrine an excellent strengthening to vsus, when we see that God hath giuen our saluation a ground to build vppon, before we were borne or created? yes.
But here it might be demanded how the land was promised to the fathers which neuer had possession of it? For wee knowe that Abraham, Isaak, and Iacob acknowledged themselues to be but soiourners there, and that they had not the Lordship of the land, but that they were as poore wanderers,Gen. 47 9. and were tossed too and fro, insomuch that euen their water was taken from them, so as they had not water to drinke, and not onelyonly were kept from comming to the pits that had bin digged already, but also were put from water when they had digged pits by their owne labor and trauell.Gen. 21.25. and 26.15. Where is then the promise of God which he made to Abrahā, concerning the giuing of the land vntounto him? Hereby we be put in minde of that which the Apostle sayeth in the Epistle to the Hebrewes:Heb. 11.13. that is to wit, that the auncient fathers had not an eye to the visible land: but onelyonly tooke it as a representation of the euerlasting dwelling place wherevnto God calleth them: Insomuch that although Abraham had not anie possessiō in the land of Chanaan, yet was he Lord & maister of it neuerthelesse, howbeit that he held himselfe contented wt the only sight yt God gaue him therof, to the end he might hauehave his heart lifted vp into heauen, and wayt to hauehave his euerlasting abode there. Thus to be shorte, the Lordship which Abraham had of the visible land, was spiritual. For although in mans opinion he had no whit at all of it, but was like to hauehave bin driuē out of it eueryevery day: yet possessed he the thing that God had promised him.
But now if we make comparison between Abraham and vsus, hauehave we not greater cause to lift vp our hartes to the kingdome of heauen than he had, seeing we not onelyonly hauehave a mirror or image of it set before vsus by God, but also that Iesus Christ hath in his owne person opened vsus such a way thither, as our faith, may well atteine to the glorie of God? Therefore ought we to be the better confirmed in the promise that God hath made vntounto vsus, of aduauncing vsus into his kingdome to enter into it as his lawfull heires thereof.
And although wee doe but as it were creepe on al foure here belowe vponupon the earth, and our body is to vsus as a corruptible and transitorie lodging, and we be weyed downe with these bace thinges … yet must our true dwelling place needes be aboue, and wee our selues must needes be citizens of heauen and fellowes with the Angels aforehand, and possesse the thing aforehand by faith and hope, which wee hauehave not as yet in very deede, as the holie fathers hauehave done afore vsus, who notwithstanding had not thinges opened so plainely & manifestly vntounto them, as wee hauehave nowe, nor nothing neere.
Thus see you the maner how Abraham, Isaak, and Iacob were not disapointed of ye land which God promised to giuegive thē, although they neuer had the full fruition thereof themselues, but waited patiently til the cōuenient time were come, for God to put their successors in possession of it after their deceasse. Sith it is so, let vsus walke on vponupon earth in sufferance of many conflicts, looking only vponupon the things that are promised vsus, not doubting but that we be sure of the benefite of them already, although we holde them not in our handes, ne behold them with our eyes. For why? God cannot fayle in his promises.
But now let vsus come to the ioyning together of ye thinges yt Moses setteth downe: for he saith. Drawe towards the land and possesse is, for it is as your commandemēt, according as God sware to your fathers. Here Moses matcheth Gods promises, with ye exhortations which he himselfe maketh: for the true fashion of building when men are to be brought vntounto God, that they may honor him & serue him & seek his kingdom, is to begin at his free promises, & to vewe that he preuenteth vsus through his own mere goodnes yt he passeth not whether we be good or no, & yt although we hauehave not deserued ought at his hand, yet doth hee of his meere free goodnesse come vntounto vsus, & bynde himselfe to vsus without any cause why. Thus ye see at what end we must begin. Againe, men must be exhorted & warned not to despise such a benefite, but to receiue it, & therewithall to inforce and indeuer themselues to answere God when he calleth them. This is the order which wee must obserue in this text of Moses.
Drawe hence (sayth he) and march foreward. As if he should say, Go to, your God hath called you longer time than you be aware of. For in deede, the promise of saluation was giuen vsus before we were created; yea euen before the creation of the world did God choose vsus,Ephe. …. 1. Pet. 2. as S. Paul auoucheth: and againe he hath fetched vsus backe to him, when wee were as cattell gone astray. Loe how Gods meere free goodnesse sheweth it selfe. We cannot alledge here any strength or any worthynesse of our owne: We cannot say, oh, God hath payed vsus our wages for our comming vntounto him: There is no such thing at all. But at such time as we were forlorne and damned, our God opened vsus the gate of saluation: when we were in Satans bondes, he did set vsus free: when we were become his vtter enemies & were banished out of his kingdom, he made vsus heirs therof. Therfore lyke as he hath freely preuented vsus, and sheweth vsus stil that it is of his owne meere grace, that we can attayne to saluation: so we on our side must not be negligent and slothfull: but seeing he hath spoken vntounto vsus, we must also answere vntounto him: seeing that he sayth, Go, march on, let vsus be going our way out of hand.
When there is any talke of doing good or of seruing God, the Papists imagine by and by that men earne the kingdome of heauen by their owne desertes or merites: but the holy scripture holdeth the cleane contrary order, as wee see here. For why? It is not sayde that men bynde God to them by their meritorious deedes: but after that the inheritance is set before them, and that of free gift: and after it is shewed them, that nothing beareth sway in that behalfe but onelyonly Gods goodnesse: then is it sayd vntounto them, March foreward. And so wee learne to doe good, and to giuegive our selues to the seruing of God, & to become holy through his righteousnesse: not of purpose to make him beholden vntounto vsus, but to followe his holy calling, least wee should reiect his grace, howbeit that we cannot stirre one finger without Gods working in vsus by his holie spirit. For wheras it is sayd, Get ye hence and march foreward: it is not for that the people was able so to doe: but when God hath once in couraged vsus, he printeth his doctrine in our heartes, and to the intent the same should not be vnauaileable, he quickeneth vsus vp: and to be short, he worketh so mightily in vsus, that after he hath once giuen vsus willingnesse, hee giueth vsus also performance therewithall, according as S. Paul auoucheth in the second to the Philippians.Phil. 2.13. Yet for all this, wee must beare well in minde the thing that I hauehave touched alreadye: which is, that Gods offering of his grace vntounto vsus, is not to the end we should as it were fall asleepe and make none account of it: but to the ende wee shoulde be quickened vp to doe good,…. 2.11. according to this saying, that his goodnesse and louelove which hee beareth towards men, is vttered to the intent to purchase him a holy people fit for good workes, and [to the end] that we should walke in all purenes, wayting for the discouerie of the lyfe which he hath promised vsus. And if this had place vnderunder the shadowes of the lawe: much more must we doe it now in these dayes. So then, let vsus marke well, that Gods setting of the infinite riches of his goodnesse and merciemercy afore vsus and his opening of the gate of heauen vntounto vsus, is to the ende we should mount vp vntounto him, and rid our selues of all earthly affections, seeking nothing but to lift vp our heartes on high, and to passe out of this worlde, and to be discharged of all bondes and fetters that hinder vsus and hold vsus back, indeuouring with all our might to come vntounto him, as they that know how this present lyfe is but as a race, and that men must not loyter and linger here, but rather go still foreward according to gods calling of vsus, who sayth, Come, Come, drawe neerer to me. And if wee goe to him, we shall no more be in daunger of wandering here and there, but we shall keepe on our way to the mark that God hath set before vsus, and we wil neuer rest till wee be come thither.
Now herewithall, to the intent to incourage the people, Moses telleth them that they shal not trauel in vaine. Go (sayth he) and possesse the land: and that is one poynt more well worth the noting. For if we should bestowe our labor, & not knowe that we shal fare euer the better by seruing God: we would become lazie, and our hartes would fayle vsus euey minute of an houre. But when we be sure that we runne not in vaine, and that God will reach vsus his hand, so as wee neede not to feare but our matters shall come to passe, though Satan streyne himselfe to hinder vsus: when we stand vponupon such a sure ground that our Lord will put vsus in possession of the thinges that he offereth vsus: it giueth vsus an inuincible courage and constancie to outstand all temptations.
And therefore let vsus wey wel these wordes where he sayeth, Get yee hence and possesse the land. God sayeth not singly to his faithfull ones, goe your wayes, see what ye can doe, trye your strength, and in the meane while leaueth them at all aduentures: no, but he sayeth to them, Go to possesse. As if he should say, doe but onelyonly apply your selues to serue me, and let me alone with the doing of it. for I will worke after such a sort, as he that endeuoreth to followe me shall not lose his labor, he shal not take paine in vain. I will make all his doings to prosper. That then is the thing that wee hauehave to marke vppon this streyne. And therefore what excuse is there for vsus, if we followe not our Lord whither soeuer he call vsus, considering that this voyce, Goe and possesse, ought to sound in our eares? And if it were spoken for ye land of Chanaan, much more shall it be auowed and verified still at this day. Wherefore whensoeuer we be slowe to obey God, loath to part from this world, or astonished with distresses: let vsus enter into such thoughts as these: Alas, is it possible for to me to come vntounto God? how may I ouercome so manie and so great distresses? It farre surmounteth all my power and strength. When we be so incombred and brought in perplexitie and doubt, let vsus bethinke our selues thus: well, seeing it hath pleased God to shewe himselfe to me, it is good reason that I should be contented with the assurance that he hath giuen me, and with the experience of his goodnesse which hee hath made me to feele. And so must we passe on foreward still, notwithstanding all the temptations of distrust that may come in our heads.
And for a further confirmation of our selues, let vsus also take to vsus this saying of his, I hauehave set the land before you: for it expresseth yet better how they should possesse it. If men hauehave an eye but to their owne power, and consider but their owne abilities: they may well distrust and vtterly despaire. But when wee knowe how it is Gods office to giuegive vsus the strength which we want of our selues, and to performe our saluation whereof he himselfe is the founder: that is the thing wherein lyeth our trust. And therefore without presuming any thing of our selues, let vsus runne on with a cherefull courage: but yet let vsus consider neuerthelesse therewithall, how it is God that vttereth his power for the working of our saluation, and that he is the author thereof, and reserueth the leading of vsus to himselfe, in such sorte, as the possession thereof is already in his hand. Now if we intend to fare the better by his doctrine, first let vsus put out of our mindes all vaine imaginations of our owne strength, of our owne freewill, and of all that euer men hauehave surmised. For those are the thinges wherewith the diuell hath made men drunken, and beguileth them still, by bearing them in hand that they can doe much of themselues. And we see how the Papistes are puffed vp with that diuelish pryde yet stil at this day. There is descanting among them of their owne Freewill, there is descanting of their owne forewardnesse: and yet as able folke as they be, they doe no sooner set foorth one step, but they be ready to break their necks. And well worthie: for God must needes laugh their ouerweening to skorne, yea or rather punish it, because it is a robbing of God. But whereas it is sayd, that it is God which hath set the land at their commaundement: let vsus vnderstand that there is no strength in vsus, and that we must rid our selues of all selfetrust. And when we be so beaten downe, then let vsus take heart againe, assuring our selues that God will goe through with his worke, and that he hath not forgot his cunning, and that he will neuer giuegive ouer till he hauehave brought the things to passe which he hath promised vsus. Againe, if it were so that the land of Chanaan was to be set before the people of Israel, & that the same was to be done by ye hand of God: I pray you must not wee be fayne to hauehave the kingdome of heauen set before vsus? [yes surely.] For that people had but mortall men to ouercome, that they might enter into the possession of a strange countrie. But we must ouercome Satan the prince of the world, wee must ouercome an hundred thousand enemies that fight against vsus, yea and all that euer wee hauehave of our owne must be done away. Wee must flye vp on high: and what a distance is there from hence to heauen? Then seeing it is so, let vsus resort to our God, let vsus put our selues wholy into his hand, let vsus rest vppon his onelyonly grace, and let vsus cal vppon him with lowlynesse and reuerence. And therewithall let vsus walke on in such sort, as we suffer him to guide and gouerne vsus, assuring our selues that hee will neuer fayle vsus. For if we proceede after that fashion, wee shal finde that the trust which we hauehave to attaine to saluation, will not puffe vsus vp with all selfe-weening, but make vsus to yeeld God his due honor in the name of our Lord Iesus Christ.
Nowe let vsus kneele downe in the presence of our good God, with acknowledgement of our faultes, praying him to make vsus feele them more & more, and that therewithal we acknowledging our infirmities, and perccyuing our selues to be poore and naked of all goodnesse, may runne wholy vntounto him, so as we seeing that there is no cause why we should glorie in our selues, may seeke our whole glorie in his onelyonly goodnesse and mercye. And that forasmuch as wee hauehave not nowe an onelyonly Moses to leade vsus into the land of Chanaan, but Iesus Christ which is come downe vntounto vsus to drawe vsus vp into heauen after him: we may follow such a guyde, yeelding our selues wholy vntounto him, and in no wise dragging backe from him, saying he will hauehave vsus to come vntounto God his father. That it may please him to graunt this grace not onelyonly to vsus, but also to all people and nations of the earth. &c.