Sermons on Deuteronomy, Sermons · Sermon 116
On Tewsday the xvii. of December. 1555. The Cxvj. Sermon which is the fifth vppon the nineteenth Chapter, and the first vponupon the twentith Chapter.
19 Thou shalt doe vntounto him as he meant to hauehave done to his brother: and so thou shalt rid away euill from among you.
20 And others hearing thereof shalbe afraid, and not doe any such wicked deede among you from thenceforth.
21 Thine eye shal not spare him, but life for life, eye for eye, tooth for tooth, hand for hand, foote for foote.
The twentith Chapter.
WHen thou goest forth to warre against thine enimies, and thou seest horses and Chariots, and a greater multitude of people than thy selfe, be not afraid of them. For the Lorde thy God which hath brought thee vp out of the lande of Egypt, is with thee.
2 And when yee come neere to giuegive battell: then shal the Priest come forth and speake to the people,
3 And say vntounto them▪ Hearken ô Israel, now that ye be come hither this day to giuegive battell to your enimies, let not your heartes faint, be not afraid, neither be ye discouraged or abashed at the sight of them.
4 For the Lorde your God goeth with you, to fight for you against your enimies, and to preserue you.
WE saw yesterday what punishment God ordeined for such as practise mischefe against their neighbours And that concerneth Iudges and such as hauehave the sword of Iustice in their hande. But as for vsus, we for our parte ought to suffer the wronges patiently that are done vntounto vsus. Or else if we pursue them that they may be punished, it must not be done of malicious spite, nor with desire of reuendge: but to the intent that the partie which is to be punished, may bee kept from offending any more afterwarde; and also that no outrages or violent dealinges may bee suffered, least others shoulde growe bolde to doe so too; but that all men may bee made to stande in feare, by beholding the example of him that is punished. And by this meanes wee see howe the doctrine of our Lorde Iesus Christ, agreeth verie well with the doctrine of the Lawe. For hee telleth vsus that wee must not resist euill.
The Lawe commaundeth that hee which procureth the death of his Neighbour, shall be put to death, and not bee spared. Nowe at the first sight heere seemeth to be some contrarietie. But wee must consider to whome our Lorde speaketh, when hee sayth that the offender must bee punished: namely that hee speaketh to those whome he hath put in authoritie. When hee saith, resist not euill with euill: hys meaning is that euerie of vsus shoulde liue quietly, and put vp wronges patiently, rather than requite like for like. And that is the cause why hee sayth in the fifth of Matthewe, yee hauehave hearde howe it hath beene saide to the men of olde time,Matt. 5.38. An eye for an eye, and a hande for a hande: but I say vntounto you, if a man strike you on the one cheeke, turne him the other also: and if a man take awaie thy Cloake bee willing to giuegive him thy Coate too: or if hee take awaye thy Coate giuegive him thy Cloake too. We see howe the Iewes abused the saide Lawe. For vnderunder pretence that GOD woulde hauehave no iniuries to scape vnpunished, they bare themselues in hande that euerie man might seeke to bee reuenged of his enemies. But wee must in aniewise put a difference betweene the lawes of policie, and the Lawes of GOD, which require a perfection, and serue to rule our heartes and affections by, so as it is not Lawfull to procure harme to anie man, though hee hauehave deserued it. The ciuill Lawe and earthly policie giuegive men leaue to seeke amendes of the wronges doone vntounto them; and the Iudge is bounde to satisfie their demaunde: but yet for all that, if the partie that is wronged hauehave a malicious hearte, and his accusing of his enemies is to bee reuenged of him; hee is not excused before God. Although hee hauehave right ministred vntounto him before men, and they say that his cause is good and lawefull; yet for all that doeth GOD condemne him. And why so? Because (as I tolde you before) wee must bee patient. For what vertue is it, to bee friendlie to such as louelove vsus, and to wishe no euill to such as doe vsus pleasure and seruice?Matt. 5.46. Doe not the heathen as much? But if men vexe vsus and put vsus to shame and trouble, and wee beare with it; indeuouring to ouercome their euill by doeing good: then doe wee shewe our selues to be Gods children, and followers of his example who causeth his day sunne to shine both vppon good and badde. Therefore let vsus first marke this foretouched difference betweene the Lawes of policie and the Lawe of GOD, which is spirituall, and serueth to rule all the affections of a mannes hearte. Nowe in policie, there is no more to bee looked for, but that no man attempt anie thing agaynst his neighbour, that men doe one an other no harme, that men worke no displeasure one to an other, neither in goods, nor in person, nor in name, and that whosoeuer offendeth, bee punished. But when GOD sheweth vsus howe wee shoulde liue, hee saith not onelyonly refrayne your selues from euill, and let him that offendeth bee punished: but hee telleth vsus also,Matt. 5.28. that it is not lawfull for vsus to looke vppon a woman with fleshely lust of desiring to committe vncleannesse with her: nor to hate our Neighbour any more than to murder him. Yee see then howe the Lawe of GOD mounteth higher than the earthlie policie. God will hauehave vsus to walke before him in all purenesse. In so much that, besides that it is not lawfull for vsus to assaulte our Neighbour, or to hate him without cause: Nay not then, when wee hauehave iust cause and couerture for the same to the worldewarde. For wee must euen then not onelyonly forgiue the wronges that are doone vsus, and not requi…e like for like; but also pray for our enemies:Matt. 5.44. and although they speake euil of vsus, and coulde find in their heartes that wee perished a hundred times; Yet must wee worke their welfare to the vttermost of our powers. Marke that for one point.
Indeede it is a verie harde thing to bridle our affections after such a sorte, as to desire the welfare of our enemie when hee hath goone about to doe vsus harme: but yet must wee strayne our selues to doe it. For though wee feele a gainstriuing in vsus, yet will not that serue vsus for an excuse: neyther must wee doe as the Papistes doe, who perceyuing this to be cleane contrarie to mans nature, hauehave gone aboute to salue it with this glose, that it was a counsell, and not a plaine and expresse commaundement: and that is a manifest blaspheming of God. For hee saith, that if wee will bee taken for his children, wee must fashion our selues after his goodnes in pardoning those that hauehave offended him. Therefore let vsus not hauehave an eye to our owne strengthes, nor to the inclynation of our owne nature: but if wee feele anie heartburning in our selues; or bee desirous of reuenge through heate of impatiencie when a man hath vexed vsus: Let vsus resort to our GOD, praying him to ouermaster the excessiue passions that are in vsus; and to giuegive vsus the spirite of meekenesse when wee bee in such heates, that wee may become patient, so as the harme or iniurie bee not too harde and cumbersome for vsus to beare, but that wee may passe it ouer mieldelie. After that manner ought we to deale. And therfore let vsus learne to beware that wee beguile not our selues with vaine colours.
Seeing that our Lorde hath giuen vsus a good Lawe; Let vsus not turne it vpside downe by pretending our owne wicked and corrupt affections for an excuse: Yea and let vsus marke, that mannes nature is so frowardlie disposed, that if they looke not verie narrowlie to themselues, they shal alwayes abuse the name of GOD. The Lawe which I expounded Yesterday, namely that the partie which shall hauehave practised the death of anie innocent person, is not to bee borne withall, is verie rightfull. But yet for all that, is it meete that wee shoulde hauehave leaue to auenge our selues? Shoulde the bridle be layde loose in our neckes to requite euill for euill? No surely. And yet doe men make it their excuse. Wee see then that naturally we should be euer inclined to abuse Gods name: and therefore wee hauehave so much the more neede to be watchfull, and to consider at what ende God aymed in saying this or that, that is, that wee shoulde not be blinde therein. For it will not auaile vsus at all, if wee make as though wee sawe it not. And therefore let vsus first and formost correct our vices, and lay aside all our wicked affections: and then may we vse the lawes that are good and holy. As for example: If a man deale by order of lawe, and in the meane while hauehave his heart full of rancour, so as he seeke to ouerthrowe his enemie by crooked meanes: It is a wicked manner of proceeding, and condemned of God. Yet notwithstanding, it is almost an ordinarie custome. For there are few that goe to lawe, which are not enemies one to an other, according to this cōmon said sawe, that suite in lawe and friendshippe doe seldome match together. And yet for all that, if a man hauehave anie such hartburning, he offendeth God. Yea, but hee vseth the meane of Iustice; and is not that lawfull? Is not that manner of dealing permitted? Yes: but it woulde behooue vsus first of all to hauehave our wicked affections subdued according to this saying, that all Gods creatures are good to such as are of a pure and cleane hearte.…. ….15. Saint Paul speaketh there of meates; but wee may applie the same saying to all other thinges, namely that whensoeuer God appointeth any thing to our vse, the same is good and behoouefull; yea verily, so wee on our side defile it not by our wicked affections. If wee hauehave any filth in vsus, by and by all that euer wee touch becommeth filthie out of hande. Ye see that the order of Iustice is a holy thing, appointed of GOD to our vse and benefite: and yet if I hauehave a spitefull hearte, and beare anie malice to mine aduersarie; then do I defile ye thing which God had dedicated to a holy vse, and which was pure and cleane of it selfe. And therefore let vsus learne to reforme our wicked affections. When wee hauehave done so, then may wee say that the thing which GOD hath ordeyned, is good and profitable to vsus: For wee turne it not contrarie to his meaning and will. That is the thing which wee hauehave to remember in effect concerning the Text that was treated of yesterday.
Nowe let vsus come to that which GOD addeth concerning matters of warre. When thou guest out agaynst thine enemies (saith hee) bee not afraide nor dismayed as them, though thou see them more strong than thy selfe, though the number of their people bee farre greater than thine, and though they hauehave both chariotes and horses: that is to say, Although they bee better furnished and stored of all things than thou art; yet let not thine hearte shrinke for all that. And hee addeth the reason: For thy God (sayth hee) goeth with thee, and it is hee which brought thee out of the Lande of Egypte. Therefore put thou thy trust in his goodnesse and might. Nowe, wee must presuppose, that in so saying GOD giueth not leaue & libertie to his people to make warre when they list at their owne pleasure: but onelyonly vppon iust cause. As for example, when the Iewes entered into the Lande of Chanaan, they made no warre but by the expresse commaundement of God: in so much that they were forbidden to saue anie of the people of that countrie aliue, and it behooued them to put all to the swoorde sauing the young infantes and women which were reserued to make slaues of: but as for the men, they were all appointed to the sworde; for God had giuen that iudgement vppon them, and not without cause. For it was a great matter that he had borne with them so long a time; and yet that they continued stubborne and vnreformable still. Besides this, when the people of Israell had once made a full conquest of the lande of Chanaan which was giuen them to inherite: then might they sitte at rest; and they might not make any inuasion vppon their neighbours vnlesse they were troubled by them, as in deede it fell out afterwarde: yet is it true that the people of Israell neuer possessed the whole Lande that was giuen them. And that was through their owne faulte and vnthankfulnesse, so as they were euer in trouble and vexation vntounto the time of Dauid. Did Dauid subdue all his enemies?2. Sam. 7.10. Did he set the people in full possession of the heritage that had beene promised them? If hee had done so, then was he to make warre by and by vponupon his neighbours: howebeit not by picking any quarels to them, nor to seeke to inlarge his kingdome by conquest. But he was prouoked vntounto it; and therefore hee was to maintaine the state of his owne people. And so let vsus marke that this text treateth of such warres as GOD alloweth, as when a Prince is vniustly assayled, then may hee withstande his enemie by force. For why? The man that enterpriseth to trouble an other bodies possession, or the territorie of a Citie, or the prouinces of a countrie; is no better than a robber. True it is, that men indeede call them Kinges and Princes, but yet are they but honourable theeues in deede, which doe so abuse the power that GOD hath giuen them, and are not contented with their owne bounds, but will needes inlarge them without iust cause or title. Such then are but Robbers. And as a Iudge ought to punishe a theese or a robber: so likewise they that hauehave the power ordeyned of God, may enter into armes against all such as fall to troubling and vexing of their subiectes; and such manner of warres are not onelyonly lawfull but also of necessitie to bee vndertaken by them. It is not without cause then that God doeth incourage his people, saying that they must not bee faint hearted and cowardly when they goe to warre against their enemies.
That is the thing which wee hauehave to marke first of all, least wee might surmise that Gods will is to helpe such as maintaine an euil cause: for then shoulde he renounce himselfe. And therefore whensoeuer he promiseth to bee with his people; his meaning is that their quarel must be iust and reasonable. And hereupon wee may gather by the way, that it is lawefull to make warre vppon necessitie, conditionally that the war be to none other end than to procure peace & to obtain it. There are some fantastical persons which imagine that this serues but for the olde testament, and that the case standeth not alike in these dayes. But we must make this a general rule, that whereas God graunteth to succour his people against their enemies; his promising to do so, is not for once only, but for euer. Indeed it is promised that vnderunder the reigne of our lord Iesus Christ,Mich. 4.3. swordes and speares shall be turned into Plowshares and Coulters, and that there shall be no more anoyance nor violence. That is verie true as in respect of such as shall be truely conuerted and reformed by the spirit of God. For if we will be Christians, we must become as Lambs.Esa. 11.6. Insomuch as it is said expresly, that the Beare and the Lion shall dwell together, & that a litle babe shall rule them both. This must bee vnderstoode of such as God shall hauehave chaunged and renewed by his holy spirit. But we see that so farre off is it that the worlde is conuerted to God, when the gospell is preached, or that all of them chaunge their maners: that many of thē become worse and worse, and othersome more and more inuenimed, hauing heard Gods word: and therefore worthie are they to bee deliuered vp to Satan through a reprobate sense, because they hauehave hardened their hartes against God, & hauehave manifestly despised him, by refusing the grace that is offred them. Is it not reason (ye premisses considered) that God also shoulde turne away from them, and yt Satan should drawe them and carie them away into all euill? Marke I pray you how a number of people become worse and worse after they hauehave heard the preaching of ye Gospel. All then are not so conuerted as to become Lambes: but rather their rage is inflamed more & more. And therefore forasmuchas there are wicked men continually in this world, yea & the Princes themselues are so caried away by their own ambition, couetousnes, and other wicked lustes, that they keepe no measure in their doings, but wil needs turn al things vpside down, and make hauocke of all, for ye satisfying of their owne wicked wils: God hath left the vse of the sword to men of authoritie, & ordeyned yt they should bee stronghanded, as S. Paul declareth. Whereupon it is to be concluded,Rom. 13.4. that if a war be lawfull, this promise of Gods standeth in force stil. For otherwise what a thing were it? True it is that we ought to possesse our soules in patience, as our Lord Iesus Christ saith: but yet doth it not follow, yt therefore the office of the magistrates should cease, & that his arming of them is to no purpose, & that they should be but as idols. Nay rather they ought to hazard their liues so far as God inableth them, whensoeuer their subiectes are assaulted & tormented. And for this cause I hauehave stood the longer vponupon this text, to the end we might know that faithful Princes hauehave Gods promise stil at this day, that he wilbe their guide in the time of war, and take their part when they be to fight with their enemies, & giuegive thē victory to the intent they should assure thēselues of his helpe, and alwaies flee to him for refuge. And so ye see how that is one point which wee hauehave to marke vponupon this text.
Neuerthelater we must vnderstand also, that there is no war iust, vnlesse God be the author of it. For if we intend to be armed with yt strength of his hand, we must also aske counsel at his mouth: & his spirit must be the ouerruler of the aduise which we hauehave taken: for we see that al interprises are accursed, which men do take in hand vpō their owne head, without inquiring of his wil. As for example, when the Iewes made leagues with the Realme of Egypt, or entered anie other familiaritie with them,Esa. 30.1. Cursed be those (saith he) which weaue a webbe, but not by mine aduise. And by and by hee addeth the exposition, yea (saith hee,) for yee determine vppon matters without taking counsell at my mouth; that is to say, without considering by my worde whether the thing be lawfull or no. Ye will not hold your selues to my will, nor suffer my spirit to be your gouernour, or to hauehave the ouerruling of you: Wo to you therefore, saith he. And the Realme of Egypt shall be as a Reed yt wil breake vnderunder you if yee leane vntounto it, it shall serue but to breake your neckes; yea and it shall pricke yee like a sharpe reede that runnes into the hande of him that loaneth vppon it. Then let vsus marke, that if we intende to be succored by our God, we must fashion our selues wholy to his will, and not attempt any thing which is not permitted by his worde, or which we be not sure that he alloweth. And then may wee throughly assure our selues, that he will bee on our side, and that wee shall be so fenced with his power, that we shall get the vpper hand of al our enemies.
But it behooueth vsus to wey well the words yt are set downe here. Although thou see that thine enemies are stronger than thou (saith hee) and farre better furnished with horses and Chariotes, and that they hauehave a greater number of people: yet bee not afraide. Hereby hee sheweth (as king Iosaphat declared) that we must not measure Gods power by the thinges that are seene with our eyes,2. Ch…. … 6.12.15.… for it is no harder matter with him to discomfite an host of an hundred thousand men, than to discōfit an handful, or to giuegive victory to a dosen persōs as wel as if they were a great army. The thing yt moueth vsus is this: If we be wel furnished of worldly strength, then we think yt God helpeth vsus and fauoureth vsus: but if we be bare & naked, and our enemies too strong for vsus; then are we dismayed. And why? Because we bind God to these inferiour meanes, and we beare our selues in hande that he can do nothing, vnlesse he tel aforehand how and wherewt he wil doe it, and that he giuegive vsus a good pawne of it as they say. But that is too great an imbacing of his mightines, and a turning of al order vpsidedowne. For how shal God be honored at our handes? Euen by continuing vndysmayed, though our enemyes bee too strong and mightie; for God needs no more but to blowe vppon them, and by and by all their power is dasht. The thing wherein God sheweth himselfe almightie, is that the creatures which seeme to be of most power are able to do nothing at all, but God maketh euerie whitte of it to vanishe away. If God coulde doe no more but say, I wilbe a let to men that they shal not aduaunce themselues, I will take away their courage and scatter them: it were a small thing: but he hath diuerse wayes to succour those that are his. Sometime he setteth our enemies on such a fire, that they be as madde folkes against vsus, or else they hauehave all thinges in a readinesse against vsus: and sometime when they hauehave practised to ouerthrowe vsus, hee letteth them hauehave heartes like Lions, by meanes whereof they be inraged with such furie, that by all likelihoode they must needes beare downe all things before them like thunder. Hath hee permitted all this? Yet when it commeth to ye verie push: then shal they hauehave no strength at all, insomuch that the thinges which they had purposed, shall vanish away. Although they come onwarde so terribly at the first, as that they make al things to quake againe: yet will he strike the sworde out of their hand, so as they shal not be able to put any thing in execution: to be short, they shall slide away like water. Therefore let vsus marke here, that in such cases wee must wey well the power of God, not doubting but that when hee shall hauehave suffered men to aduaunce themselues, and all thinges to bee fully furnished according to their desire; he will dashe it all vnderunder foote. Marke that for one point. True it is that when wee fall to the considering of our owne state and condition, we must not imagine that God is not mercifull towardes vsus, so wee hauehave our recourse to him. Yet notwithstanding, nowe and then to giuegive the greater glosse to his owne goodnes and power, he will suffer vsus to bee in some distresse: insomuch that when we looke about vsus, we shall crie out alas, howe shall I doe, what will become of mee? We shal not knowe to whome wee may betake our selues: and when wee hauehave made all the shiftes we can, we shall bee as folke halfe vanquished afore hande. But our God hath wherewith to supplie all our wantes: onelyonly let vsus tarie his leasure and say with Iosaphat, It is as easie for our God to giuegive victorie to a smal number against an infinite number, as to giuegive victorie to a great armie against a fewe folke: all is one with him. So then, let vsus trust in him, let vsus stay our selues vppon his strength, and let vsus not doubt but hee will giuegive vsus wherewith to withstande all temptations that shall bee laide afore vsus. And specially when Satan goeth about to weaken our courages, and to cast vsus into despaire: let vsus resist that. Thus ye see what wee hauehave to remember vppon this saying here, that although our enemies be neuer so strong, and neuer so able to ouercome vsus: yet wee must not be dismayed at it.
And indeede, we must take this for a generall rule, that the welfare of the Church consisteth neither in horses, nor in Chariotes, nor in Speares, nor in any manner of armour or artillerie; but in the power of God, as is oftentimes auouched by the Prophetes.Esa. 31.3. And it is a lesson which is more than necessarie for vsus: For if we shoulde tryumph to the worldward, and were of such power as were glorious to see too: what a thing were it? Gods glorie shoulde bee diminished among vsus, and wee woulde surmise our selues to bee preserued by our owne meanes, so as wee woulde not call earnestly vppon God as were requisite we shoulde, but our calling vppon him woulde be but in way of Ceremonie, or rather our heartes would be puffed vp with pride and ouerweening. Nowe because we bee so giuen to this ouerloftinesse, God bringeth vsus lowe. And for the bringing thereof to passe, his will is to hauehave vsus to bee as sheepe among wolues, destitute of all force and furniture, and hemmed in on all sides with such enemies, as are armed, furnished, and fenced in all points: so as by al likelihoode we bee as sheepe that are dragged eueriday to y• slaughterhouse, and hauehave the knife setted continually to our throate to kill vsus. Sith we be in such state, let vsus vnderstande that our Lorde will be glorified by vsus, and that hee calleth vsus to him, to the ende that we resting wholy vppon him, and putting all our trust in his goodnesse and protection, should cal vponupon him, when we see the necessitie pinch vsus, as they that shoulde not know where to become, if he shoulde not reache out his arme to helpe vsus. Thus yee see after what manner wee ought to put this lesson in vre, where it is saide that in considering the power of our enemies, we must not bee discouraged at it, be it neuer so great.
And let vsus marke howe Moses vseth manie wordes here; the cause whereof is, that we can not by and by ouercome the feare wherewith we be caught when any perill seemeth to bee towardes vsus. Thou shalt not feare it saith hee; thy heart shall not quayle, nor shrinke; thou shalt not bee dismayed at it; thou shalt not be afraide of it. See howe hee vseth foure sundrie tearmes, to betoken one onelyonly thing. And yet is it no superfluitie of speech. Whereat then did he looke? Let euerie of vsus examine our owne heartes; and we shall find yt God doth not without cause stand so much vponupon this point, namely yt we must not be afraid, nor astonished, nor dismaid, nor out of heart, nor discouraged, when we see the force & puissaunce of our enemies. Trueth it is that as long as wee are farre from blowes, we can sleepe soundely enough, and a man would wonder to see howe blockishe we bee: and we beare our selues in hande that neuer anie daunger can come neere vsus. But if it come to good earnest, and that wee bee once pinched: then it woulde pitie ones hearte to see howe farre wee be out of countenaunce. Let GOD comforte vsus, and let him incourage vsus neuer so much, and all will not cheere vp our hearts. For why? we be forepossessed with fearefulnesse which beareth such sway in vsus, as wee cannot bee releeued of our discouragement.Esa. 7.1…. Wee see in what taking Achaz was, when he sawe the Citie Ierusalem at the point to bee besieged. Albeit that the Prophete Esay beeing sent vntounto him, promised him deliuerance in ye name of God: yet was he still like the leafe of a tree, as the similitude likeneth him in the same place, insomuch that he was in vnquietnesse and vexation of minde, yea and quite besides himselfe for feare. True it is that hee went about to repaire the bulwarkes of the citie: but yet neuerthelesse he quaked still for feare. Be of good corage (saith the Prophet to him) and feare not. Indeede thou hast two mightie Kinges against thee: for the king of Syria had alied himselfe with the king of Israell. Well, well, in deede it is their meaning to burne vp all: but yet for al that they bee no better than a cupple of smoking fire brandes that doe nothing else but smoke. There is some likelihoode that they shoulde make hauocke of all thinges: but all this is nothing, God will set a stoppe in their way, bee thou quiet and still. Yet notwithstanding, this wretched man was so sore afrayde, yt he could not take any cō fort. True it is that he did set a good face vppon the matter, and he played the hypocrite so stoutly, that hee woulde not aske a myracle when GOD offered it him. Demaunde some token of thy God, saide the Prophete. What, saide hee, shall I tempte my GOD? And yet neuerthelesse, hee tempted him through his vnbeleefe. And the Prophete Esay saide vntounto him, Is it not enough for you to tempt the Lorde, but yee must also greeue those whome he sendeth vntounto you, O you house of Dauid? Ye royall and holy house, ought there to bee such hypocrisie among you? Nowe sith wee see such an example in the successor of Dauid who was a figure of our Lorde Iesus Christ, let vsus bethinke our selues well, and vnderstande that when we bee so astonished, there is no way nor remedie to cheere vp our heartes agayne, but by Gods owne working after a maruellous fashion. And the case standeth so with vsus, that wee hauehave such a roote of vnbeleefe in vsus, that vntill such tyme as we bee grounded in GOD and in his promises, euerie fisking of a flie before our eyes wil make vsus by and by afraid, accordingly as it is saide that the wicked shall tremble for feare when no man pursueth him. And wee see that among other curses of the lawe, God threateneth such as leane not vntounto him, that they shall bee euer in a maze, not knowing where to become. Seeing then that this infirmitie is so rooted in vsus by nature, let vsus learne to arme our selues against it.
And moreouer, let no feare so ouermaister vsus when wee come in daunger, but that we may wade out of it agayne. And that wee may so do, let vsus marke howe it is sayde here, Bee not dismayed, let not your heartes faint, bee not discouraged. When as our Lorde vseth such maner of speech, it is all one as if hee saide, Goe to, If I saide no more to you but bee not afraide: it ought to suffice you. But I see well that yee will not cease to bee afraide, euen when ye bee assured on my behalfe. Nowe therefore plucke vp a good heart, and gather newe strength to you, and stande to your tackeling so stoutly, as yee may in the ende get the vpper hand of all temptations that come before you. And hereby wee be doone to vnderstande in fewe wordes, what we hauehave to doe when wee feele such trouble of minde in our selues, that wee cannot bee comforted againe out of hande. If one promise of God be not enough for vsus; let vsus goe to another: and so foorth to a thirde: yea and let vsus inforce our selues to get the vpper hande of all distresses, so as the seede of vnbeleefe may bee vtterly rooted out of our heartes. After that manner must wee deale. When a man hath heard one of Gods promises, if his minde bee still out of quiet, let him striue with himselfe, and bethinke himselfe thus: Although I be weake, yet must I not feede mine owne follie, but I must strengthen my selfe in God. And howe may I doe that? Indeede I am too vnthankefull if I quiet not my selfe with any one promise of his. Is not the very opening of Gods mouth enough for mee? Am I not too too froward, if I beleeue not his saying? Yes: but for asmuch as this cursed vnbeleefe raigneth in mee, I must fight against it: and the harder that the battell is, the more must we inforce our selues. Then must God be honoured at my hande, euen in despite of the misbeleefe that is in me; so as his promise may preuaile and I perceiue the fruite thereof in me. And howe so? [If one promise will not serue,] we must take a seconde. It is not once only that my God hath saide, I will helpe thee: but all the whole scripture is full of such promises. Againe, when wee see that that doeth not yet sufficiently auaile vsus: we must proceede further and take holde of an other of Gods promises, and resolue our selues by that. To be short, we must heape them vp one vppon another, so as Satan may bee beaten backe. And if we be not able to wrestle with him hande to hande, let vsus make vsus a foretresse, or bulwarke of Gods promises, yea let vsus make a Rampyre and a double Ditch of them, so as the enemie may by no meanes come at vsus, but that we may boldely defie him. Thus yee see that the thing which wee hauehave to gather vppon this texte, where Moses doeth so oft repeate, that wee must not bee afrayde of our enemies; is, that wee must first consider the disease that is in our nature, namely that we be afraide as soone as anie daunger appeareth: and secondly that wee must seeke the remedie thereof, not by taking some small tast of Gods promises as it were at a glaunce onelyonly; but by setting our mindes vppon them, and by exercising our selues dayly in them.
After this here followeth the reason. Because thy GOD goeth with thee: yea euen thy GOD which brought thee out of the Lande of Egypt. Here Moses sheweth vsus yt there is none other meane wherby we may ouercome the feare of our enemies: but only by hauing recourse vntounto God. For as long as we stand weying of our own strength, and stande gasing about vsus: alas in what taking be we? Needes must we be continually turmoyled with a number of terrours and carefull thoughtes. Therefore if we will hauehave good assurance & stoutnes of courage, let vsus learne to resort simply vntounto God, and to keepe our selues close vnderunder the shadow of his wings. And heereby we be warned, that all the hardinesse which men do build vppon themselues, is accursed. If wee put our trust in this or that, because wee hauehave maintenance and aide to ouercome our enemyes: if wee tie our trust to that; woe to vsus. True it is that for a time wee may bee puffed vp with winde, and we may beare our selues in hand that nothing can daunt vsus: but in the end God wil laugh such malapeartnesse to skorne, & shew howe it was no better than smoke. And that is the cause why I said that the foundation of true stoutnesse, courage, and constancie, is to hauehave our eye vponupon God, and to assure our selues that he is on our side. Notwithstanding, it is not in vsus to send it; but we must imbrace ye promise which he maketh to vsus. Thy God (sayth he) will goe with thee. Yea verily, so wee attempt not any thing without the warrant of his word, as I hauehave sayd afore; and yt we runne not a head: For God will not be our tennis ball to trotte wheresoeuer we will send him. But when we doe him the honour to take him for our Captaine and king, so as we fight vnderunder him, and enterprise not any thing which is not permitted vsus by his woord; but yeeld him the whole soueraintie ouer vsus: we shall neuer be destitute of his helpe. Now then, whensoeuer we be scarred, and there is any occasion to make vsus afrayde: let vsus learne to cast our eye vppon God, and imbrace the warrant that is giuen vsus heere, which is that he will be euer at hand to succour vsus at our neede. Yea verily: for he hath not only taken vponupon him ye tuition of vsus; but also telleth vsus yt he wil be an enemie to our enemies. Is it not a singular priuiledge, that besides that our God auoweth himselfe to be the mainteiner of our welfare, he telleth vsus also that if men vex vsus and goe about to doe vsus any harme, they set themselues against him, and he putteth himselfe as a shield betwixt them and vsus? The holy scripture is ful of such similitudes. Sometime God is called our Rampyre, sometime our high tower, sometime our bulwarke, and sometimes our shield. Againe, when he will shew how greatly he loueth vsus:D…t. 32.10 he that toucheth you (saith he) toucheth the apple of mine eye, which feeleth or perceiueth all the harme that can bee purposed against vsus. Seeing it is so then, that wee hauehave this warrant that God watcheth for vsus; let vsus not doubt but he is strong ynough to confound all our enimies. And therefore let vsus yeeld him his deserued honour, in making no account of all the force of the worlde, forasmuch as wee knowe that all that euer men can bring of their owne, is but vtter vanitie and leasing in comparison of Gods arme. So then, it is a speeche of great importance when as Moses sendeth folke vntounto God, saying, My friendes▪ Neuer stand musing what ye bee of your selues, but know for a certaintie that yee be able to doe nothing. Though yee had neuer so great furniture for the warres, yet hauehave your recourse still to your God, and be strong in him, and take courage there.
And he addeth that it is God which brought them out of the Land of Egypt. Whereby he meaneth that they had found already by experience, that God was ynough for them, and that they ought not to be astonished at the power of men. So long as God is on your side and maintaine your parte, neuer be afraid. For when the people came out of Egypt, what lykelyhood was there of their safetie? When they were come to ye red sea, was it not like that they should hauehave bin vtterly vndoone? The sea was on the one side of them,Exod. 14.10 and on the other side was Pharao with such a power, as it was vnpossible for them to hauehave scaped his hand. True it is that the Isralites themselues were a great multitude of people. But what? Were they inured to feates of armes? No verily, they were as a flocke of sheepe, which had a rout of wolues harde at hande. There it appeared howe God wrought for them. And therefore Moses putteth them in mind of the things which they had felt and knowen before. As if hee should say, your God hath shewed you sufficiently already by his doinges, that yee shall not bee disappointed if you hang vppon him. And his power is no whit abated. For asmuch then as ye knowe that it is ynough for you to bee vnderunder his protection, hold your selues still thereunto. Now the remouing of the Isralites out of Egypt, was a putting of them in minde that God had giuen them a president after what maner he would maintaine the state of his Church: that is to wit, after such a maner as passeth the reache of mans capacitie. And let vsus marke that euen at this day we must hauehave the same rule still. For (as I hauehave alleaged already out of the Prophetes) the welfare of the faithfull consisteth not in the multitude of horses or of Chariots, or in the strength of armour or men of warre; but in the goodnesse and helpe of God. And this is to be referred most peculiarly to our state vnderunder the raigne of our Lord Iesus Christ. For it is the Christian Church which the Prophets speake of,1. Pet. 1.10.12. when they vse such kind of speeches. Sith it is so, let vsus assure our selues that the wonders which God wrought in bringing his people out of Egypt, are a sure warrant vntounto vsus that hee will maintaine vsus. So that, although it seeme vnpossible to men, and although we bee dismayed when wee behold the power of our enimies and the weakenesse that is in our selues: yet will God woorke aboue our capacitie and vnderstanding. That is one thing which we hauehave to beare in minde.
Againe, let vsus also marke therewithall, that all the experiences which God hath giuen vsus afore, must assure vsus the better of our saluation, and make vsus to trust the more vntounto him, for his former succouring of vsus. And let vsus gather thereuppon, that he can wel find other meanes which we neuer thought of: and moreouer, that his goodnes diminisheth not, and that he is alwaies alike strong. Let vsus conclude that he is able to saue vsus, so we resorte vntounto him. And therefore let vsus bethinke vsus of the gratious goodnesse that God hath extended towardes vsus aforetimes, and of the succour that hee hath giuen vsus. And in considering those thinges, let vsus not onelyonly giuegive him thankes for his shewing of himselfe to bee
the poore sinner hath cause to reioyce, and to be discharged of the sorrow that ouerwhelmed him before. But if the doctrine be vttered by one that is a Shepheard, and hath publike charge: therein we hauehave yet a better assurance. For it is sayd that they be sent to preache the forgiuenesse of sinnes.2. Cor. 5.19. Esa. 61.1.2. The Prophet Esay speaking of the raigne of our Lord Iesus Christ, and of the state of the Christian Church, sayth that the office both of Iesus Christ and of all those that preache the Gospell in his name, is to hearten the fearefull, to heale the diseased, to asswage the sorrowes of them that are in anguishe of minde, and to let out them that are in prison. And this is declared yet more plainly by the mouth of Gods own sonne where he saith, Go your waies, whatsoeuer ye binde vppon earth shall be bound in heauen.Matt. 18.18. To whome speaketh he? To his Apostles. And he presupposeth that they will preache the promises of saluation in his name. For hee ment not to set vp heere a tyrannie as the Pope beareth vsus in hand, who taketh couert vnderunder that text, and wickedly defyleth the holy Scripture. And that (as ye see) is a diuelish shamelesnesse. But our Lorde Iesus Christ will surely authorise the message of his Gospell, specially when it is brought by the mouth of his Shepheardes, and of such as he hath called to the like state. Therfore when wee see a man that is chosen of God, to preache the forgiuenesse of sinnes: it is as if a bargaine were passed by … publike and sworne Notarie. That then is the cause why God in this text hath expressely commaunded the Priest to come into the Armie and to speake those words. Why so? To the ende they should bee receiued with the greater reuerence.
Hereupon let vsus gather, that we hauehave neede to hauehave the Gospell preached vntounto vsus, to confirme vsus in the strength of our GOD, and to giuegive vsus full assurance of his succour, so as he can neuer fayle vsus. And let vsus not bee as these fantasticall folke are, which thinke it ynough for them to reade the word at home in their houses, and absent themselues easily from the common doctrine which God wil hauehave published to al his people: assuring our selues yt the same is no superfluous order. And seeing that our Lorde woulde hauehave the Priest to open his mouth to speake to the people, that they might not bee afrayde of the daungers of this present life: much more reason is it that wee should neede to bee taught that our Lorde Iesus is alwayes readie to succour vsus, and that wee shall bee deliuered by his strong hand as in respect of our soules, and therfore that wee must leane vntounto him. Wee hauehave neede (say I) that these things should bee pronounced by the mouth of those whom God calleth, and vntounto whom he committeth the charge of teaching in his Church: so as our faith must thereby growe double, and wee must gather our wittes the better about vsus, as if wee should say, Truely it is God that speaketh, though it be but a childe that vttereth the wordes vntounto vsus. For he hath an eye to our rudenesse, and beareth with it, in that he so qualifieth the persons of them that beare the name and tytle of Shepheards, and that they be as his Angels. Nowe then let vsus so much the more receiue his woord, and giuegive the better heede to it, and be the more touched with it, knowing that our Lord offereth himselfe the more liuely vntounto vsus, and therefore let vsus not pretend any moe excuses. For he sheweth himselfe the more expresly, in that hee vouchsafeth to hauehave a man chosen thereunto. Wherfore let that man speake; and let vsus receiue his sayings as though God himselfe spake them to vsus after a visible maner, as we hauehave seene already heeretofore in the eyghteenth chapter.Deut. 1….7… Thus ye see what we hauehave to remember as touching this sentence.
Nowe let vsus proceede to that which Moses addeth. Hee sayth, that before they goe to battell, the Gouernours of the people shall giuegive le… to depart, to such as had builded newe houses and had … ye… dwelt in them; to such as had planted vineyardes, and had not yet gathered of the fruite; and to such as had betrothed themselues to wiues, and had not yet maryed them to take them home into their houses. Heere are three kind of men to whom God giueth leaue to depart, whome hee will not hauehave compelled to goe to warre against their enimies. And afterward in the end he sayth, that if there bee any fearfull or fainthearted men, those also must bee sent home againe to their owne houses: not hauing like lybertie as the other sortes, but as men cast off in way of reproche. And hee setteth downe the reason; namely least they shoulde discourage the heartes of their brethren, and make them lyke themselues. This being doone, His will is to hauehave Captaines set ouer them: not as though they should then demannd truce or respite of their enimies for the appointing of their Captaines: but his meaning is, that when warre is to bee made, the cheefe point is not to hauehave men of great experience and skill: What then? Aboue all thinges to trust in God, and to resorte vntounto him first; and then to proceede according to the order which hee alloweth. When all this is done, then may Captaines and officers of skill be chosen. But if men think to strengthen themselues with worldly ayde, and in the meane while forget God; so as they resorte not to him; it is an abuse and they shall find themselues beguiled. That in effect was the meaning of Moses.
Nowe as touching that hee giueth libertie to such as had newly taken wiues, and had not yet maryed them: to such as had planted vineyards, and had not yet gathered the fruite of them: and to such as had builded houses, and had not dwels in them: it is to shew that there is a kinde of vpright dealing to be vsed, to the ende that those of whome any regard was to be had, should not bee constreyned out of measure. Therefore vnderunder these three sortes God ment to shewe, that albeit there bee great neede, yet ought such to bee spared as are worthy thereof. For it were a kind of crueltie to hale out a man to death, before he had taken the benefite of dwelling in his owne house, and of gathering the fruit of his vineyard, specially whē there were other men ynow besides him to goe to battell. Againe they bee euen naturall greefes also. For this cause Moses exempted such persons from the warres by Gods commaundement. But yet must wee cheefely come backe to this point (as I sayd,) that although necessitie pinch vsus and constraine vsus: yet must we vse some gentlenesse in bearing with such as are meete to hauehave some priuiledge and freedome more than other men.
Moreouer whereas hee speaketh of dedicating of houses: although it signifie to dwell in them: yet was it not Lawefull for the Iewes to settle themselues in their houses, before they had made a kinde of dedicating of them, that is to say, till they had vsed some kinde of Ceremonie of blessing the house in the name of GOD. That Ceremonie was obserued vnderunder the Lawe: howebeit that as nowe it is not any more in vse among vsus. But yet the instruction thereof abideth vntounto vsus, that is to say, that it is not Lawefull for vsus to vse any thing without thankes giuing, and without praying vntounto GOD that all may be pure and cleane vntounto vsus. Saint Paule sayth that our meate and our eating and drinking are sanctified:2. …. 4.5. And howe? By prayer and by the woorde. The bread (as yee see) is a creature whereunto GOD hath giuen vertue to nourishe vsus: and yet if wee eate thereof without regarding him that feedeth and susteyneth vsus by it, wee defile it. When the thing that GOD had created for our sustenance, is peruerted by our defiling of it, it is treason agaynst GOD. And therefore there is none other meane for our foode to become pure vntounto vsus, than to acknowledge GOD to bee the giuer of them, and to yeeld him thankes for the same, praying him to guide vsus as his children, that wee may Lawfully receiue the benefites which hee bestoweth vppon vsus. For although the wicked and the faythlesse be fedde in this world as well as wee, and hauehave the same Sunne shyning vppon them which we hauehave, and eate of the same bread that wee doe: Yet notwithstanding, all despysers of GOD, all vnbeleeuers, all Cormorauntes that fall to their meate like swine and Asses, without praying vntounto GOD or without lifting vp their heartes vntounto him, are all theeues; and they eate not one bitte of bread whereof they shall not yeeld an account. And why so? For there is none but Iesus Christ that is vniuersall heire of this world,…. 1.2. as he is named. And wee must bee his members, or else wee can hauehave no parte in any of GODS benefites. And howe may wee bee members of our Lorde Iesus Christ, except wee bee graffed into his bodie by sayth? Wee see then howe all our meates are vncleane, and that wee on our part doe defile them, vnlesse we yeeld thankes for them vntounto GOD, and pray him to gouerne vsus as his children, that we may receiue sustenance for our lyfe at his hande as at the hand of our father. In lyke case is it with apparell and with all other thinges: GOD must be faine to blesse them to our vse. For to that condition is our apparell, sustenance, and dwelling tyed. Now then, when a house is to bee dwelt in; we must not vse the olde figure of the Lawe in dedicating it: but yet must the partie that is to dwel in it, acknowledge that it is GOD which lodgeth him there, euen as hee hath lodged vsus alreadie vppon the earth, making the waters to withdraw by themselues, that wee might hauehave some roome to dwel on heere beneath. Also let euerie of vsus thinke thus with himselfe: although I hauehave but a little cottage, yet notwithstanding seeing that our Lorde hath placed mee heere, it becommeth mee to acknowledge it: and although my house bee of myne owne purchasing, or that I hauehave it by inheritaunce, or by lease, or by any other tytle whatsoeuer; yet am I alwayes the tenant of the Lorde my God. Let vsus hauehave an eye to that, and let vsus call vppon the name of God: for that is the right hallowing of thinges, and so shall Gods fauour dwell with vsus, bycause wee defyle not our houses at our comming into them, but acknowledge that GOD hath had pitie vppon vsus, and that it is hee which hath giuen vsus the commodities of this lyfe. Thus ye see to what ende this Ceremonie of the Lawe tended, and what wee hauehave to gather thereof at this day.
Nowe it is sayde on the contrary part, that a vine is vnhallowed or made common, when the fruite thereof is gathered, Leu. 19.23.24.25.bycause it was not lawefull to gather the fruite of their vines vntill the fourth yeere. It behoued the first croppe thereof to bee common, and then the Owner thereof was to take the benefite thereof afterwarde. In that respect therfore it is said that the Vyneyard was to be made common. But we hauehave no such custome nowadayes. For we be not bound to the yoke of the Lawe, since the tyme that our Lorde Iesus Christ deliuered vsus from it. But howesoeuer the case stande, although the bondage bee past away: yet must wee holde fast the instruction that commeth by it, that is: That wee must enter into an account of the benefites that GOD bestoweth vppon vsus, and giuegive parte of them to such as want. The riche must vnderstand that hee is a detter to such as hauehave neede: and although hee be not taxed and sessed, as who shoulde say thou shalt giuegive thus much of thy goods: yet ought it to suffice vsus, that GOD putteth them into our handes with condition to bee as his receiuers, and that our inioying of the goods which wee possesse through his goodnesse, is in such wise, that wee bee bounde to succour them that hauehave neede. Thus yee see how the old figures are profitable to vsus still at this day; not that we be bound to obserue them, but for that the truth of them belongeth vntounto vsus. To be short, we see how in al the commodities of this present lyfe, we be taught first of all to magnifie the goodnesse of our GOD, for that hee hath a fatherly care of vsus, and prouideth vsus all things that are requisite for vsus. And we must also hauehave a regard of our neighbours, & of the Communion or fellowship which our lord commandeth. Not that there should not be any ciuill order, or that no man myght keepe that which is his own: but that eueryevery man shold strain himselfe to be liberal of the things yt God giueth so as the needy may be succoured by vsus. Thus yee see in effect what wee hauehave to remember as touching the exemption that was giuen to the three sortes of men spoken of before.
Nowe let vsus come to that which Moses addeth. He saith that if there be any fearfull and fainthearted fellows, they must be sent home to their houses, least they discourage their brethren lykewise. Here our Lord declareth yt he would hauehave the wars which ye Iewes were to make, to be made in his name. And therefore hee woulde hauehave souldyours that should goe to it with a franke courage. For if a man bee afrayd, it is a token that he hath no trust in GOD: for faith hath power to ouercome and to kill all fearefullnesse. Not that wee shoulde bee without feeling; for although wee rest vppon the fauour of GOD, and call vponupon him not doubting but that hee heareth vsus: yet are wee not senselesse so as wee shoulde shewe no token of infirmitie at all, but wee shall alwayes get the vpper hande of it. Then if wee bee ouertaken with fearefulnesse, it is a signe that wee hauehave no trust in GOD. And howe shoulde hee helpe vsus, when we do him not the honour to trust vntounto him? And if we be not hardy hauing his promise; whom may we blame but our selues, that wee obtaine not the victorie? Nowe then if wee trust not to that which our Lord hath promised; then is it meete that hee should withdrawe himselfe from vsus and giuegive vsus ouer. Thus ye see why expresse commaundement is giuen to Gouernours in this text, to send home faintharted and couwardly souldiours. I hauehave tould you already howe it was not lawful for the Israelites to enterprise warres vponupon ambition or couetousnesse, as wee see men doe noweadayes, who vppon an eager desire of bearing rule in the worlde, become vnsatiable gulfes in making warres and in shedding of mans bloud: but the warres which the people of Israell made, were vppon necessitie, and GOD auowed them and blessed them in so dooing. And bycause it was so, hee woulde hauehave the souldiours to looke vntounto him, and thereby to assure themselues of his helpe. Therefore such as were weakehearted were not worthy to bee in the hoste of GOD: for they should but hauehave bred confusion, and that two wayes. Moses noteth the one heere to bee that they should hauehave discouraged their brethren. But there was this more, that it was as a nourishing of GODS curse, when such men were mingled with those that ought to hauehave their eye vppon the banner or standard of GOD displayed before them. And this reason is to bee well weyed, where Moses sayth that they might discourage the heartes of their brethren; and that as their owne heartes faynted, so they might make the rest of the people afrayde and dismaied too. And (as I sayde) this reason is to be marked well: for we hauehave experience of it in all things. Let vsus looke vponupon any other businesse: if there be but one loytering lubber, he is a discomfort to all the rest of the company. For one giueth courage to another: and when men goe lustily to their worke, there is no labour nor occupation so harde, but it is gone through with: and it not halfe so much payne to them, when they doe their indeuour with a good will. Contrarywise when any one falles to loytering, hee makes al the rest of the company to droope. But that is not all the ill yet. For besides that such a slouthfull body will not straine himselfe to doe his duetie: he will euer finde some occasion to cloake his shame, and he will fall to murmuring and grudging, so as a man were better to hauehave but two or three lustie fellowes that are will disposed to take paines; than to hauehave two dosen of lither loyterers, of whome one is ynough to marre all his fellowes. This is manifestly seene. If there bee any trouble, what is commonly the cause of it? It is, that if some disordered person thrust himselfe into a companie of men, hee is as a firebrand to kindle such a fire as cannot easily be quenched. He falleth to sowing of his Darnell, which spreadeth so farre from one to another, that at length the trubble and disquietnesse growe so great, as they cannot bee appeased agayne. This is to bee seene in all our lyfe throughout. And when yee come to publyke offices, if there bee six skoore persones moe or lesse well disposed to gouerne the people, and there bee but a two or three that drawe backe: those feaw shall bee able to doe a hundred fould more harme, than all the rest to doe good. As for example, in drawing of a cart; wee see howe one restie Iade shall hinder foure or fiue good horses, which woulde hauehave gone away roundely with the loade, if that naughtie beast had not bin among them. Likewise if in a common Councel or in a great companie there bee but one or two ill disposed persons, which shall goe about to ouerthrowe all good order: You would wonder to see howe vntowardly thinges will fall out. And although a man woulde make an account of the contrarie bycause the greater parte seeme willing to doe good: yet those two or three are ynough to ouerthrowe all, and to put al to hauocke. So then it is not for nought that GOD woulde hauehave all such to bee cutte off from his armie, and that if men intended to hauehave GOD to beare sway among them and to shewe his power in giuing them victorie, they shoulde at their going to warre, shake off al that rabble, which are good for nothing but to marre the rest by their mistrustfulnesse and leaud behauiour. Wee see howe Gedeon went to woorke:Iud. 7.3.….…. and his example is notable aboue all others, bycause that then GOD shewed himselfe after a most visible manner, and by myracle more woorthie to bee had in rememberaunce than euer before. And in deede, it is not without cause that the Prophet Esay speaking of the deliueraunce which GOD woulde woorke by the hande of the Redeemer:Esa. 9.…. sayeth that it shall bee as in the day of Madian, that is to say in the victorie that was giuen against the Madianites by the hande of Gedeon. For when hee had assembled a great multitude of men: in the ende hee was commaunded to send home the most part of them againe, bycause GOD intending to giuegive the greater glorie to his owne power, woulde hauehave but a small nomber of men to doe it withall. And who were they whome Gedeon reserued for that purpose? GOD gaue him a token to know them by, which was that when they came to drinke, as many of them as lapped the water or kneeled downe to drinke, should be sent away; and that those which tooke vp water in their hands to drinke as they passed by without staying, should goe on agaynst the enimies. GOD gaue that marke. And to what end? To doe them to vnderstand, that he would hauehave none to bee of his Crewe, but such as were throughly disposed and well willing to go to battell against their enimies. For that thing could not proceede but of an assured trust that GOD was with them. For howe coulde three hundred men hauehave fought against a great armie, specially with pitchers, Lanternes, and Lampes, (as though they had caryed bladders full of pease made for little children) to scarre their enimies withall? Woulde they euer hauehave gone that way to worke, if they had not all of them beene certainly perswaded in their heartes after this manner? It is GOD that gouerneth and directeth vsus, and therefore if wee goe foreward according to his wil; shal we doubt yt he is not able to succour vsus at our neede, and to discomfite the infinite multitude of the Madianites when they shall set themselues against vsus? So then let vsus marke howe our Lordes intent was to shewe hereby, that all such as goe a warfare, must marche as it were vnderunder his standard, and put their trust in him; and that the stoutnesse which he requireth in them, must bee as a record of their faith.
Nowe let vsus apply this to our owne vse. In deede this doctrine ought to be put in vre nowadaies by the princes that cal themselues Christians. And when they goe a warfare, they should consider first what reason mooues them theretoo, whether their warres bee rightfull or no: and then ought they to followe the order which GOD sheweth them heere. But they seeke no further noweadayes than to blynde themselues with vaine ouerweening. In deede when they goe to their warres, they make processions to their Idolles. But all is but flat mockerie, I meane euen of their superstitions, wherin they bee as deuoute as they that knowe no diuinitie at all. For wee see howe they bee blynded in their couetous desires, and all their trust is in their owne force and furniture. They hauehave thus many footemen, thus many horsemen, thus much artillerie, such and such intelligence, such and such alyances, and such and such I wote not what. True it is that all these things are necessarie for the warres: but yet ought they to begin at another ende, which is, to walke in the feare of God, and to rest vppon that poynt, and to referre themselues to him that hath all power in him, and not to stay vppon their owne strengthes, but to waite altogether vppon God who giueth the victorie. But there is none of all this.
Nowe hauehave wee a more generall doctrine, in that wee bee all souldiers of our Lorde Iesus Christ, and that our state is such, that we must fight, not for one day onelyonly, but all the tyme of our lyfe. Wee cannot serue our GOD otherwyse than by fighting. Sith it is so, let vsus apply this doctrine to our instruction. As how? Let vsus take an exposition of it out of the hundred and tenth Psalme.Psal. 110.3. It is sayde there, that in the day of the Musters which the King shall make whom GOD hath set ouer vsus, (that is to say our Lorde Iesus Christ) the people shall come vntounto him willingly and with a free courage. The marke then which Dauid attributeth to all Christians, whereby they may be knowen to bee Christes good souldyers, and bee auowed to bee of his armie and company; is that they must present and offer themselues to him, with a pure and free heart, not as folke that come by constraynt, or inforced as slaues; but as they that offer vp and dedicate themselues wholly to him. That is the true practising of this doctrine, I meane as in respect of all priuate persons. In deede this doctrine ought to beare sway among the faithfull in the necessitie of warre: and without that, it were better for them to suffer their throates to be cut a hundred tymes, than once to drawe a sworde in their owne defence, vnlesse they goe to it with a pure conscience, acknowledging after this manner: God alloweth and admitteth vsus, and for as much as we fight vnderunder his guydance, hee will surely bee on our side. If a man hauehave not this: it were better for him a hundred thousand times to perish, than to stirre one finger towardes the sauing of his lyfe, as it were in despite of GOD, hauing no leaue nor licence of him to doe it. Therefore in necessitie of warre, the faythfull shoulde bee armed with this doctrine, of strengthening themselues in GOD, and of calling vppon his name without doubt or feare.1. Pet. 5.8. Rom. 8.7. But wee (as I sayde afore) hauehave a continuall warfare all our lyfe long, bycause Satan neuer ceasseth, and wee hauehave sinne fighting against vsus, yea and euen within vsus. We neede not goe farre to incounter with our enemyes: for looke howe many thoughtes and affections wee hauehave in our nature; so many enemyes hauehave we against GOD, which procure the destruction of our soules. Then standeth vsus it in hande to bee disposed to fight. And how may that bee doone? If wee knowe not the succour that GOD vouchsafeth to giuegive vsus, surely wee shall bee put to the foyle at eueryevery turne. For why? How great is our weakenesse, as I saide afore? Needes must wee bee astraught or rather vtterly blockish; for wee are not able to make any resistaunce. Besides this, our enemie is Prince of the world,Eph. 6.12. & Rom. 7.14. sinne holdeth vsus as it were in his bondes and cordes, and wee cannot scape from him except GOD set vsus free. So then let vsus learne that our Lorde calleth vsus to himselfe, to the ende wee should bee confirmed, and fight valiauntly vppon assurance of his helpe. But doe wee so? Can wee call vppon our GOD? Can wee assure our selues that hee will assist vsus? Wee ought to resort vntounto him with a pure and free heart, and to choose to be beseeged with infinite perilles, and to indure sore assaultes: rather than to bee at rest and to hauehave him farre from vsus, so as hee should not bee our head, nor our Lorde Iesus Christ be our King. Therefore although it bee a hard and painfull state to the fleshe, yet let vsus choose this condition, namely: to fight vnderunder Christes Standard, and to appeare at the day of his musters rather than to sit idle at home and to doe him no seruice. Nowe this day of musters is all the tyme of our life, yea and also of our death. For looke howe oft we be exercised by diuers temptations; so oft doth Iesus Christ make his musters in vsus. It is not for naught that Saint Paule sayth hee was set as vppon a scaffould, to bee seene by the Angels of paradise.2. Cor. 4.9. Hee speaketh of himselfe and of his companions. But yet doth the same concerne eueryevery one of vsus, namely that GOD will hauehave vsus to bee heere as it were to make our musters before the Angels of heauen, that we might knowe that his looking so narrowly to vsus after that manner, is to the end wee should shew good example one to another. Seeing it is so, let vsus learne to offer our selues to God with such obedience, as wee may bee accounted of the number and company which Dauid speaketh of in the forealleaged text, that is to wit, of such as offer themselues to their King with a free courage, vnconstrained and not forced.
Nowe then forasmuch as the state of the Church is a warfare: we know that first of all it standeth vsus in hand to gather such as are of a good courage, and that if we see any weakelings, wee must bee well ware that wee match not our selues with them: for there is infirmitie ynough in euerychone of vsus, without procuring any more frō elsewhere. Though no other body intice me to naughtinesse, or make me cold in goodnesse: I am Lazie and colde ynough of my selfe, vntill God doe heate mee and strengthen mee. And therefore what a thing is it when I shall bee furthered in euill by my companion, and bee made the weaker by him? Seeing then that wee be to liue in this world, yee see howe it standeth vsus in hand, to take heede that wee meddle not with such as may discourage vsus. Why so? Because we be subiect ynough of our selues to our owne lustes, and foreward ynough to all vanities and delightes, and ready ynough to shrinke away from the seruing of God: al of vsus (say I) are too much inclined to euill of our selues, without further prouocation. But now if I match my selfe with drunkards and gluttons, with whoremongers and swearers: what shall become of mee? Whereas I hauehave the seede of vice and sin in mee already: will it not bee an increasing of it, if I seeke occasions of euill? Is it not a tempting of God, and a casting of my selfe away? And yet ye see we doe it ordinarily, insomuch as we may seeme to seeke occasions to mischeefe our selues, and if any body goe about to drawe vsus from wicked companie: wee grate our teeth at him as though he did vsus great wrong. But contrariwise wee ought to put this lesson in vre, by thinking thus with our selues: God hath graunted me the grace to be of his campe, & will hauehave me to fight against sinne, against the world, against all mine own lustes, yea and euen against Satan himselfe. In deede it is a very harde incounter: and when I hauehave gotten the vpper hand one day, I must enter into new battels againe the next day. What wil become of mee therefore, if I be not minded to play the valiant champion? Seeing I not onelyonly find such a number of impediments in mee as is pitie to thinke on, but also doe vtterly faint afore hand: what shall become of me, if my God strengthen me not? But hee hath promised mee to doe it, and therefore I will call vponupon him. Againe, when I see great numbers of stumbling blockes, and impediments that may hinder me or put mee to trouble: I will looke to the helpe which God giueth me, and that will bee ynough to make me ouercome all distresses: specially if I bee guided by his holy spirite, that will suffice to repulse all feare, and all distrust that myght discourage mee. Were wee then wise and well aduised, wee would thinke better vppon these thinges than wee hauehave beene woont to doe: and euerie of vsus woulde followe such as are of good courage, and shewe vsus good example by marching on before vsus, and hauehave beene tryed afore in the seruice of GOD. With such would wee keepe companie, and with such would wee hauehave familiaritie, knowing that nothing is better than to linke in together one with another, and to keepe our selues occupyed in that exercise, seeing wee hauehave such neede thereof. Thus yee see howe hauehave ought to put this sentence in vre.
But yet it is then to bee doone most specially, when the case concerneth them that should shewe the way howe to fight, as those that are in publike office, whether it bee of gouernment and execution of Iustice, or of preaching Gods woorde: for if faynthearted and cowardly men be put in those places; what shall they doe but ouerthrowe all? And therefore men ought to make better choyce than they doe, when officers are to be appointed in the house of God, so as they must not goe and choose at al aduenture without considering who bee meete and fitte for the purpose, or without regarde whether they hauehave a good will and bee rightminded to serue God and to imploy themselues as they ought to doe or no. And no maruell though oftentimes thinges be out of square in the world, and that all thinges are seene to be out of order: for men refuse the meanes that God offereth them. And when they so forsake him: it is good reason that they also should bee forsaken of him, and that they should finde themselues to bee forlorne. But yet must wee aduise our selues the better to followe the rule that is giuen vsus heere, and eueryevery of vsus must hauehave a regarde of himselfe to gather courage: and if we be fainthearted, we may bee sure that it is not for vsus to bee of the armie and companie of GOD. What is to bee doone then? The Ministers must doe as the Prophet Esay commaundeth them, that is to say,Esa. 35.3. they must strengthen the weake kneees, and incourage the weake heartes. For the right vse of Gods woord is, that when wee see mens handes quake and their knees shake, wee must rayse them vp and strengthen them againe by our liuely incouragements. And hauehave the Ministers once doone their dewtie, eueryevery other man also must do the lyke, as the Apostle sayth in the Epistle to the Hebrewes.Hebr. 13.12. For this text of Esayes is alleaged there, to shew that not onelyonly such as hauehave the charge to preach Gods word must strengthen the weake: but also that eueryevery man must doe the lyke towardes himselfe. Therefore let vsus examine our owne weakenesse. And where as wee see our selues so feeble: let vsus knowe that God hath giuen vsus a good helpe by his woord. Let vsus applye his promises to our vse, that when we feele our knees shake wee must quicken them vp, and when our handes quake we must strengthen them, and our hearts must be so fenced with constancie and courage, as wee may not bee afrayde to offer our selues to the incounter, as they that are …e that our Lorde goeth before vsus, so as wee shal be backed by him, and his grace shal neuer fayle vsus: and that moreouer our neighbours bee led to …im by our example, so as wee may with on, common accorde bee strengthened to fight against Satan, hauing Christ for our head, who guideth and gouerneth vsus in all incounters and assaultes which we hauehave to indure; vntill he hauehave taken vsus vp into his heauenly rest.
Nowe let vsus fall downe before the Maiestie of our good God with acknowledgement of our faults, praying him to make vsus feele them better, & to forgiue vsus them, and to gouerne vsus hencefoorth in such wise, as wee may bee the better disposed to fight vnderunder him and vnderunder his hande, vntill wee hauehave gotten the victorie against all our enimies, and hauehave inioyed the fruite of our victorie, being gathered all together vntounto him. And so let vsus al say. Almighty God heauenly father, &c.