Sermons on Deuteronomy, Sermons · Sermon 15
On Tewsday the vij. of May. 1555. The fifteenth Sermon which is the first vponupon the third Chapter.
THen turned wee and went vp by the way of Basan. And Og the king of Basan came out against vsus, he and all his people, to fight in Edray.
2 And the Lord sayd vntounto me, feare him not, for I hauehave deliuered him into thy hand, with all his people and land, and thou shalt doe to him as thou diddest to Sehon king of the Amorrhites, that dwelt in Hesebon.
3 So the Lord our God deliuered Og King of Basan with all his people into our handes, and we smote him, so as nothing remained of him.
4 The same season we tooke all his Cities, and there was not anie Citie which we tooke not: that is to wit, threescore Cities, all the Countrie of Argob, which is of the kingdome of Og in Basan.
5 All his Cities were fenced with high walles, Gates, and Barres, besides the vnwalled townes which were manie in number.
6 And wee destroyed them as wee had done to Sehon Bing of Hesebon, in rooting out all his Cities, men, women, and children.
7 But all the cattle and the spoile of the Cities, wee made a pray for our selues.
8 So at that time we tooke the land out of the hand of the two kinges of the Amorrhytes, which were beyond Iordan, from the riuer Arnon vntounto Mount Hermon:
9 (Which Hermon the Sidonians call Sarion, and the Amorrhytes name it Sanir:)
10 [Euen] al the cities of the plaine, and all Galaad, and all Basan, vntounto Selcha and Edray: which are cities of the kingdome of Og in the countrie of Basan.
11 For onelyonly Og king of Basan remained of the remnant of the Giants, behold, his bed which is a bed of yron, is it not at Rabbath among the children of Ammon? The length thereof is nine cubites, and the bredth foure cubites after the cubites of a man.
IF we should take ye thinges that I hauehave read, but as a simple reporte of a storie: there would be no profite at all in the reading. But if we be able to apply it to such vse, as God meant by his holy spirit: it is a very profitable lesson for vsus. It is declared here, that the people of Israell smote Og king of Basan, as they had done Sehon king of the Amorrhytes. That (as ye see) is the story. But wee must consider to what purpose GOD meant to hauehave it registred in his lawe, and published by Moses, and brought againe to the peoples remembraunce. It was to the ende that the people should knowe, that they had bin guyded by the hand of God, and that when they were deliuered out of the land of Egypt, they wist not where to hauehave become, vnlesse GOD had continued his fauour towardes them, to put them in possessiō of the land which he had promised them for their inheritance. But now wee must marke also, that the people were not yet entered into the land of Chanaan: there was yet great hardnesse in the matter. And if they had not trusted in God, they might hauehave bin so scared, as would hauehave caused them to turne head, and to murmur against God, and to forsake the land that had bin promised them. Therfore it was for them to be confirmed. And Moses hath respect thereunto, in that he setteth before their eyes, the power where through they withstoode their enemies: which was Gods assisting of them, and his ouer throwing of their enemies. And now that I hauehave noted that it was Gods wil to hauehave this story published and confirmed, to the end aforesayd: it behoueth vsus lykewise to come to our selues, and to apply it also to our owne vse. For all was written for our learning.1. Cor. 10.11.
Then let vsus marke, that whereas Moses hath sayd here, that Og king of Basan was ouerthrowen: the people should hauehave thought thus: Behold, God hath deliuered vsus from a second and a third death. For it had bin to no purpose to hauehave scaped out of Egypt, to hauehave bin set free from the bondage of Pharao, and to hauehave passed through the red Sea: all this had bin nothing, if our God had not strengthened vsus, seeing wee hauehave bin assayled by so mightie and strong enemies, whome we had not bin able to resist. And in good sooth, wee ought to call to minde what hath bin declared before, that is to wit, that the people ran away as soone as their enemies came against them. And why was that? For it was not for them to looke for any succour at Gods hand, because they ran foorth at aduē ture with such foolish rashnesse. God had sayd vntounto them, yee shall not goe to battell: and yet would they needes hazarde the incounter.
Therefore it was meete that they should bee made to knowe their follie to their cost. Yet notwithstanding, the people of Israel knewe wel enough by experience, that they were not of sufficient power to withstand their enemies. But now, for asmuch as nothing was able to stand before them: therby it appeared that their obteining of the victorie was not by their owne strength, neither coulde they boast thereof: but it was God that had wrought in that behalfe. And it behoueth vsus alwayes to make the same comparison, if wee wil well perceiue Gods grace and fauor towardes vsus. For what is the cause that wee take our selues to be strong and stoute, and yeede not God his due prayse? It is for that wee bee bleared: when hee hath reached vsus his hand, and when hee hath succoured vsus at some pinch, wee consider not from whence that commeth. What remedie then? Let vsus bethinke our selues thus: Go to, hauehave I not found my selfe sore combred in very small thinges? HaueHave not I bin daunted and striken out of hart? And what was the cause thereof, but that God made mee to feele mine owne frailtie? Surely I shoulde bee neuer a whit valeanter now, than I was then: were it not that God gaue me his helpe. So then it is some where else than of my selfe, that I hauehave my strength: and therefore it is nor for mee to aduaunce my selfe through ouerweening: for God hath giuen mee a sure knowledge of my feeblenesse. Now then, I must thinke continually how to humble my selfe: and when he hath vpheld me by his strong hand, I must acknowledge that that benefite came of him, and that hee will be glorified for the same. Yee see then that the intent why Moses spake so to the people of Israel, was that they should acknowledge that their ouercomming of their enemies, was not by the power and strength of man, but by Gods fighting for them.
Neuerthelesse, this ought to hauehave moued them, not onelyonly to honor God, but also to trust in him, as I hauehave touched before. For it was not enough for the people of Israel to hauehave conquered the land of Basan: for they had not yet passed the riuer of Iordan where their inheritance lay. Therfore it stood them on hād to be armed with newe trust, and to proceede with full purpose to incounter their enemies againe. And whence might they hauehave such hardinesse? If they had taken it in themselues, it had bin but a rage that God woulde hauehave condemned: but they must hauehave imboldened themselues with trust that God would not faile them. And how might they be sure of that? By their owne experience which they had had therof. Why was it that God ouerthrewe as well Sehon, as Og king of Basan? Because he was the leader of his people, and had taken them into his charge and protection. And that was not to leade them onelyonly to the banke of Iordan: but to performe the promise that he had made to Abraham. And therefore the people might conclude, that the victories which they had obtained already, were but an enterance to a further passage, whereby they might fully perswade and assure themselues, that God would continue with them euen vntounto the ende. Euen so must we doe. If we perceiue any change in our selues, wee must acknowledge it to be the hand of God.
For sometimes, yea oftentimes the faithfull shall finde themselues astonished and abashed vppon the sudden, yea euen though there bee no great cause why. But thereby God warneth them of their infirmitie, to the ende they should walke in awe and feare of him, calling vponupon him, and vtterly distrusting their owne strength. Agayne, when they see themselues strengthened they knowe that that commeth not of themselues, neither are they so foolish as to be proud of it: but they magnify Gods goodnesse and grace towardes them, and take courage vppon the same.
True it is [say they] that wee be wretched and silie creatures: but yet hath our God helped vsus, to the end that wee should trust in him. Therefore let vsus on forewarde as he commandeth, and let vsus not doubt but hee will be the same man to morrowe that he is to day. The remembrance of his promise lasteth longer with him than for a day: and seeing he hath auowed himselfe to be our father, it is not to shake vsus off as the bastes doe that forget their young ones, or as the fowles doe which forsake their byrdes whom they bred: but our God is a father to vsus both in lyfe and death. Now then, let vsus alwayes flee vnderunder the shadowe of his protection, and assure our selues that his power shall neuer bee diminished towardes vsus.
But wee hauehave also to marke how Moses saith, That Og king of Basan came flinging foorth to giuegive battell. wherein hee sheweth that the people [of Israels] warre was iust and lawfull. For although they had expresse commaundement from God, to arme themselues and to put Og king of Basan to the sword, not at their owne pleasure, but vppon the authoritie of him that hath all power: yet was it Gods wil to minister a iust cause thereof vntounto them, that they might be the more assured in their conscience. And thereby wee bee warned (as I hauehave sayd heretofore) not to attempt any thing against right and reason. If we will hauehave GOD to blesse our doinges, and to make them prosper, and bring them to good ende: let vsus beware that wee stirre not so much as one finger vnaduisedly, or contrarily to that which is shewed vsus by Gods worde. For what is it that can make vsus rightly hardye in all things? The hauing of a good warrant in our owne consciences, that wee hauehave walked according to Gods commaundement, and gone no further than equitie and right will beare. If wee be sure of that: then may wee looke for helpe from aboue, and wee shall not bee disapointed. But if wee neglect the difference betweene good and bad, and runne to thinges vppon a head: it is good reason that God shoulde beguile vsus, and that wee should be confounded in our doinges. Thus yee see what wee hauehave to marke here, when Og king of Basan came foorth as an enemie to prouoke the children of Israell, in such wise as their warre became iust. For no doubt but this enemy was offered him of Gods hand, as wee sawe that Sehon was yesterday, whome God hardened because hee was minded to ouerthrowe him. After the same maner happened it to Og the king of Basan.
Now then, let vsus learne to beware that wee prouoke not one man nor other, by giuing them cause to vexe and molest vsus: but if wee hauehave any enemies, let them beginne the warre, and let vsus on our side keepe the peace. Let that be a point for vsus to beare away. For if wee begin the fray, by doing them wrong or violence: can wee looke for helpe at Gods hand? Can wee hope that he will fauor vsus, when we be so out of order? No: and therefore let vsus not goe about to purchase vsus enemies: (the diuil wil raise vsus vp but too many of thē: and God also on his side may chance to exercise vsus, and worke in such wise as wee shall hauehave enemies enowe, that will seeke all the meanes they can to persecute vsus:)Rom. 12.18. but let vsus for our part seeke to hauehave peace, to the vttermost of our power.
And besides this, let vsus alwayes hope that GOD will assist vsus, if the quarell that wee maintaine bee good and rightfull, and such as hee alloweth. These are the thinges which wee hauehave to remember in that it is said that Og aduaunced himselfe, and came forth to assaile the people of Israell, without demaunding any thing at their hand, euen to stop them of the passage that God had giuen them.
Furthermore let vsus beare in mind that which hath bin sayd afore, namely,Ephe. 6.12. that the chiefe warre which wee hauehave, is against our spirituall enemies. Therefore whensoeuer Satan assaileth vsus, and practiseth all the mischiefe that hee can against vsus: let vsus vnderstand that GOD is minded to exercise vsus: but yet shall wee hauehave wherewith to beare out the brunt, forasmuch as wee shall be strengthened by the power of the holy Ghost. And for the bringing thereof to passe, let vsus marke howe it is added here, that God sayth vntounto Moses, Be not afraide: for I hauehave deliuered Og king of Basan into thy hand: therefore shalt thou doe to him as thou diddest vntounto Sehon the king of the Amorrhytes. Yee see then that here is a promise giuen, to the ende that the people should rest vppon it, and not doubt any more of the victorie, inasmuch as God telleth them that hee will fight for them. And it behoueth vsus to marke well this text, because that if wee be destitute of Gods promises: though wee protest neuer so much that wee trust in him: it is but a vaine and fond imagination. And it is not in men to promise themselues any thing. For by what right or title may wee holde God bounde vntounto vsus, so as wee may say, God shall help vsus, we shall not faile to be succoured at his hand? It would be to fōd an ouerstatelynes, if men should forge hopes of their owne head after that sort. Nay wee must waite quietly that God shewe vsus his wil, and when we once hauehave the word of his mouth, then may wee stand vppon it. Let vsus marke then that there is an inseparable bond, betweene Gods promises and the trust that wee hauehave in him.…. 10.17. The world doth in deede vse the wordes Faith, and Trust: Howbeit vnrightly. For men knowe the cōtrarie to that which they protest, because eueryevery man conceiueth what hee listeth in his fancie, and considereth not what is the will of God. Therefore it behoueth vsus to come backe to the order that Moses sheweth vsus here: which is, that wee attempt not any thing before God hauehave first spoken it. For else, our meaning is but to transfigure him after our own pleasure, and looke as euerie man inuenteth follies in his owne heade: so woulde hee by and by hauehave God at his commaundement, to make him performe the things that hee himselfe hath conceiued. And what a dealing were that? What maiestie more woulde there bee in our God? Againe wee see our lustes are so outrageous, as is horrible: and yet shoulde God bee faine to daunce attendance at all houres, to doe the thinges that our imagination hath dreamed or doted vponupon? Therefore let vsus hauehave the modestie to looke vntounto that which God promiseth. And when wee once hauehave that promise, we must no more reply against it, but bee contented with his speaking of the worde, and goe on boldly. Be not afraid (sayth the Lord) I will deliuer him into thy hand. And when our Lorde had sayd, I will deliuer him into thy hand: he added for a conclusion, therefore be not afrayd. But how must wee apply this doctrine to our instruction?
First and formost let vsus looke that God promise. If wee were combred with any perplexitie or anguishe, and knewe not whether God would leaue vsus in the mire or no: wee might well bee afraide: and if wee would not be afraide, wee should be too blockish. But when God sayth vntounto vsus, my children, it is true that you be weake, you can doe nothing of your selues, and you hauehave too strong an enemie, by meanes whereof yee coulde by no meanes withstand him if yee were not helped and vpheld by me: but I tell you, your temptations shall not bee greater than you shall be able to beare,1. Co. 10.13 I knowe what your power is, I will giuegive you strength and courage at your need, I wil mitigate ye tēptations yt might ouerthrow you, and although the world and the deuill be starke mad against you, yet wil I bridle them, so that although you be roughly assayled, yet shall you ouercome them: trust thereunto. Hath God spoken as this man telleth vsus? let vsus neuer doubt of it. Not that wee can be vtterly exempted from all feare, so long as we liue in this world: Insomuch that although wee hauehave Gods promises, whereby we be assured that hee will neuer leaue vsus, but that wee shall cuer feele eis helpe at our neede: yet must wee not thinke that wee shall be vtterly voyde of care and doubt, or that wee should not beware of the daungers that inuiron vsus round about. No, but yet must not this feare so ouerawght vsus, as wee should not take hart to call vppon God, and to rest vppon him, and to goe on still foreward. Therefore when as it is sayd, I will helpe thee, be not afraide: our Lord will hauehave vsus to fight in such wise against all feare, as it may not so ouermaster vsus, as to make vsus giuegive ouer, and turne head, and start away, so as we should be vtterly dismayd: but rather yt in stāding in aw, we should also hope & take courage to go forewarde, forasmuch as we hauehave God on our fide. Thus yee see what is to bee remembred here.
And let vsus chiefly apply this doctrine to our spirituall battels which wee hauehave against Satan. For if the children of Israell could not vanquishe their enemies which were but men:Iohn 14.30 & 1. Pet. 5.8 how shall wee ouercome the prince of the worlde, and the infinite nomber of diuils, which are as ramping Lyons readye to swallowe vsus vppe out of hand?
What is our force to beate backe such enemies? Againe on the other side, we neede neuer to seeke out of our selues wherewith to be ouercome. For eueryevery of vsus doth nothing else but labor to ouerthrowe our selues.Rom. 8.7. & Col. 1.21. All the affections and all the thoughtes that wee hauehave, are enemies to God and to our own saluation. Therfore although wee had no enemies to assaile vsus without vsus: yet are wee ouerthrowen already by our selues within. Yea verely, but when as our Lord telleth vsus that his strength shall dwell in vsus: that is the thing whereat wee must take courage. And it shall be no presumption to proceede after that sorte, as the Papistes [beare men in hand: which] say it is a follie for men to assure themselues, and that wee must alwayes hang in doubt. By meanes whereof they set vp their owne freewil, and al the other dotages inuented by themselues, which are no better thā illusions of Satan wherewith he hath bewitched them. And hereuppon they say yet still, O, God will helpe vsus. Yea but they hauehave not his promises: or at leastwise they regard them not. And in good faith they be forepossessed with this diuelishe imagination, that they are able to doe much, and that they hauehave such strength in thē, as they may well bee Gods fellowes. And yet for all that, their hoping is but off and on at aladuenture. But in the meane while they accuse vsus of presumption, when we rest all onelyonly vponupon Gods promises, assuring our selues that we can doe nothing at all, and that there is not one whit of strength in vsus. Whereas wee wayte for the thinges which our good God hath promised vsus of his owne free goodnesse, euen without presuming any whit at all of our selues, but onelyonly hoping for the performance of that which hee hath spoken, accordingly as he hath vouchsafed to binde himselfe by his promises: must it not needes be that the diuill hath put out the Papistes eyes quite and cleane, when they terme such beliefe presumptuousnesse, whereas it is grounded vponupon nothing but Gods promises? [yes verily.] But as I sayd afore, let vsus goe on boldely, and not doubt but that God can deliuer our enemies into our handes. Although it seeme that they should catch vsus in their pawes, and vtterly destroy vsus: yet hath God deliuered them into our handes before the battell: and with such certeintie doth it become vsus to fight alwayes against Satan. Truely if wee looke vppon the state of the faithfull: it may well seeme that they be left as a pray, and that there is no way for them to stand against their enemies. But what for that? God hath already determined what he will doe. As for the execution thereof, it doth not appeare at the first: but when as the faithfull hauehave this promise giuen vntounto them, I will deliuer thine enemies into thy hand: they must hauehave an eye to the thing that is yet hidden. And for the same purpose doth Saint Paul say,Rom. … GOD wil shortly put Satan vnderunder your feete. And for the same purpose also doth he say in another place: that Satan hath his power and dominion in the aire.Ephe. … It should seeme by this, that Satan is ouer our heads, and that he should ouerwhelme vsus. But beholde here on the other side, how God auoweth that hee hath put him vnderunder our feete; and that for all the skirmishes which he can make against vsus, and for all the alarums that he can giuegive vsus, yet shall he not get the vpper hand of vsus,Gen. … no nor once prick vsus in the heele, but we shal tread vponupon his head. Loe howe God hath assured vsus of victorie. What is to bee done then? Let vsus looke at Satan and all our ghostly enemies, as already vanquished, and assure our selues aforehand that God will make vsus to triumph in the middest of our battels, so as wee may glory in our God as though our enemies were already dispatched, and wee rid quite and cleane of them. And why? For the insight of our faith must rest vppon his promise where it is sayd, I hauehave deliuered thine enemies into thy hand.
Moreouer, whereas Moses reporteth, that the people did to Og king of Basan, as they had done to Sehon king of the Amorrhytes: it is to shewe that the people were not cruel in putting the young infantes to the sworde, and in leauing neither man nor woman aliue: though a man might imagine them to hauehave bin cruell at the first sight. And why? Because it was done by Gods commaundement. Now then, let vsus come backe againe to that which hath bin touched alreadie: that is to wit, that when we passe not the bounds which God hath set vsus, ne doe any thing vppon our owne heades, but onelyonly obey his will: then although all the world accuse and condemne vsus, yet shall wee be quitte in heauen. And that ought to suffice vsus.Psal. … Why so? For God can well skil to maintain his authoritie against the pryde of all men: Though all the world were so fonde as to goe to lawe with God, and to finde faulte with his sayings and doings: Let vsus let them all alone. For as I sayd, it ought to suffise vsus, that God doth iustify vsus. and if he acquit vsus, we may laugh all the foolishe verdites of the worlde to skorne.Rom. … But herewithall let vsus beare away this lesson, that is to wit, that God doe auowe all our doinges. And how shall wee be sure that he will auowe them? [verely] if wee hauehave not followed our owne fleshly reason, nor taken leaue to doe thinges vppon our owne head: but hauehave waited for Gods commaundement. Now then, if God hauehave giuen vsus his warrant, and wee hauehave walked in his obedience: then are wee sure that all shall goe well with vsus, though the world finde neuer so much fault with vsus.
But wee on our side also must take warning that wee rise not against God, as wee see these fantastical fellowes doe, who will needes bee scanning whether a thing be good or no, without inquiring whether it be of God or no: and so should God be faine to resigne his maiestie. For hee cannot be GOD, if he bee not righteous. And if men might put his righteousnesse to triall of inquest, so as it might bee lawfull for them to giuegive their verdit vponupon it: then if they condemned any of Gods workes, his glorie were like to goe to wrecke, and he shoulde bee quite bereft of it. Wee see then what a treacherie it is, when men will take such libertie to discourse of good and euill at their owne pleasure, without asking counsell at Gods mouth. And on the contrarie part, although thinges seeme straunge to our naturall vnderstanding: yet must we so dispose our selues, that if our Lorde doe once say, this is good, it is my pleasure so to hauehave it: as soone as we hauehave that determinatiō from Gods mouth: we on our part must hold our peace, not onelyonly to forbeare all replying or grudging against him: but also to submit all our owne reason thereunto, and to glorifie him with a good will, in this wise. True it is Lord, that if I shoulde iudge after mine owne fansie, I might speake frowardly and vntowardly: but I must hauehave mine eye vppon thee: and forasmuch as I knowe thy will to be so, I must submit my selfe to it, and acknowledge it to bee good and rightfull, yeelding thee this praise therewithall, that thou canst not doe amisse. Surely this present example ought well to suffice vsus. For who is he which would not at the first sight condemne the children of Israel, for killing the little babes after that sort? Did they any thing without Gods appointment? No: for Moses saieth the contrarie. Therefore in condemning them, a man should set himselfe against God: And so fareth it commonly with vsus. Wherefore if wee iudge of our neighbours, let vsus not doe it vponupon our owne braine, but let vsus giuegive that authoritie vntounto God, without replying against his worde, so as if he allow of any thing, wee receiue it immediately: for wee must hauehave this modestie of ruling our selues in all cases according to his good will. And therewithall, if God now and then doe thinges which seeme ouer rigorous, yea and euen doe touch our selues very neere: let vsus stoope to them. As for example, if wee be afflicted out of measure to our own seeming: yet must we not murmur nor fret at it, For in good sooth what shall wee gaine by it? It will turne to our dubble confusion. Nay, let vsus pray God to frame vsus to such obedience, as wee may patiently receiue ye afflictions that he sendeth vsus, in such wise as the thinges which seeme straunge to our owne appetites, affections, and thoughtes, may bee deemed of vsus to bee good, iust, and rightfull, bicause he willeth them. That is the point which wee must come vntounto. To bee short, let vsus learne, not to bee wise in our owne conceite, nor to giuegive head to our affections: for those two things are requisite, if we intēd to glorifie God in all his doings.
Nowe here is also that which Moses addeth, concerning the Cities and the greatnesse of them, and concerning the Countrie, and the great strength of Og King of Basan. Wee tooke (saieth he) threescore Cities, which were very well fortified ▪ and furnished in such wise, as there was no likelyhood that they should hauehave bene easily taken. Moses addeth these circumstaunces, of purpose to magnifie Gods grace the more, that the people might perceiue yt their strength came not flying in the aire, but that it was GOD that gaue it them. And that is a point well worthie to bee noted. For if it bee to vaunt of our owne prowesse, we can skill well ynough to gather the thinges that may serue for the purpose. O (say wee,) I had such a thing and such a thing: I hauehave compassed my matters trimly: such a crink was practised against mee a great way off, and I remedied it with such a shift. See my cunning, see my policie: there were such matches and such against me, but I shifted well ynough with them all, so as I dispatched them euerychone, and mine enemies wonne nothing at my hand. To bee short, wee can skill to alledge all things that may giuegive a faire glosse and showe to our owne vertues. But if it bee to glorifie God, for the reliefe that wee hauehave had at his hand: wee runne ouer it as it were vponupon hotte coales (as they say) wee remember not the distresse that wee were in, the daunger that wee bee scaped out of seemeth to bee a thing of nothing. See what our lewdnesse is. So much the more therefore doeth it stand vsus on hand, to mark what is told vsus here, that is to wit, that in all the benefites which wee hauehave receiued of God, we must consider in what taking wee had bene, if wee had gone without them: and wee shall hauehave matter good store wherewith to doe that, if we be not wilfully blind as wee are wont to bee. For was not the least daunger that euer we fell into, ynough to abash vsus? But when a thing toucheth vsus any thing neere: ye shall see vsus as sore dismaied as may be. In deede if wee bee once out of it, it is nothing with vsus: but that is for want of minding it. Yet notwithstanding if wee see but a mote or a flie whisking by our eyes: by and by wee bee dazeled. But yet for all this, out of howe great things doeth God deliuer vsus? He will suffer vsus to goe downe as it were into our graue, and to be there as it were in a gulfe of death, so as which way soeuer we looke, we shal finde no way to scape out at, so deepely shall wee bee sunk therein. And to what ende? Euen to the ende that God may make vsus perceiue his power the better, when it pleaseth him to succour vsus. So then, wee hauehave matter ynough and ynough to giuegive glosse vntounto Gods grace, if wee bee not minded to shut our eyes maliciously of set purpose, or to thrust the things vnderfoote, which are too too manifest and apparant. Therefore let vsus put this doctrine in vre which is shewed vsus here by Moses: that is to wit, that God will giuegive vsus incredible victories, as he doeth alreadie, and that when wee hauehave them, wee must bethinke vsus thus: Goe to, came this of our owne policie? came this of our owne strength? No: it is God that hath done it. For when wee hauehave well examined all that is in vsus: wee shall finde our selues to come shorte in all pointes, and that euen from the one ende to the other, our Lorde must bee faine to doe all in man.
And looke what Moses reporteth here concerning the bodily enemies of the children of Israel, as in respect of the power of this world: that must wee apply to the power of Satan, and to all the shiftes that he hath against vsus. If wee hauehave that discretion with vsus, then shall we hauehave wherefore to magnifie Gods grace towardes vsus, if wee consider well whence wee bee deliuered, that is to wit, out of the pit of hell. For which of vsus was able to breake the barres and bondes of Satan? which of vsus was able to abolish the souereigntie of death? It stoode vsus on hand that God should worke there. Nowe it is so, that we were all shut vp in the bondage of sinne,Ro. 3.9. & 5.12. and consequently that death reigned ouer vsus. Satan had possession of vsus, so as none of vsus could scape frō him. Wee could stirre neither arme nor legge, but it was to thrust our selues still further, and to sinke our selues still deeper. Seeing it is so: let vsus vnderstand,Eph. 2.3. that when God brought vsus out of the curse, wherein all of vsus are by nature: it must needes be that his meere grace wrought in that behalfe. And that is moe times than once, as Moses speaketh here of the threescore Cities. Wherefore let vsus vnderstande, that as soone as we be come to the end of one battell, strait ways wee must enter into another: God helpeth vsus to day: and if he hold not on dayly, yea if he make vsus not to feele his ayde euerye minute of an houre: what will become of vsus? If wee had had a thousād victories, yet were one assault ynough to ouerthrowe vsus. Therefore let vsus learne to magnifie Gods grace towardes vsus.
And herewithall let vsus marke also, that Moses speaking here of the strength of Og King of Basan, saieth: Behold, he had a bed like a Giant: and againe he saieth that he came of the race of the Rephaims. Which serueth to shewe more and more, that the people were as a sheepe in a Wolues mouth. And if it were so with them at that time: what is it nowe with vsus? For wee hauehave enemies which are much stronger and stouter in comparison of vsus, than had the Israeltes when they were to enter into the land of Chanaan. It should seeme that they might eate vsus vp at one bit (as they say.) Wee see what treasons and conspiracies they make: wee see that the more gratious and fauourable God sheweth himselfe to vsus, the more doe wee seeme to take pleasure in grieuing him, and in reiecting of his grace. And therefore let vsus looke to it, that wee minde well this doctrine, if wee will hauehave God to giuegive vsus victorie against Satan and all his assaultes. And besides this, when wee hauehave concluded that God will strengthen vsus against all temptations: let vsus not doubt but that he hath a care of vsus also for this transitorie life.1. Tim. 4.…. And if men goe about to roote vsus out, let vsus put our selues to his protection, and let vsus looke to bee preserued and defended by him: and no doubt but that if hee reached out his mightie arme in olde time, to succour the people of Israel: his power is not abated, nor his goodnesse diminished, to doe the like for vsus at this day. Thus ye see howe wee shall bee safe both in life and death, and as well in body as in soule, if our Lorde bee readie to succour vsus. But without that, wee must needes bee worse than forlorne. Wherefore let vsus looke that wee profite our selues by this doctrine, by putting away all pride and foolish presumption, so as wee rest wholy vppon God, and learne to exercise our selues in his promises earely and late, and to renew the rememberance of them, to the end that by that meane wee may bee armed against all temptations. Let not the diuell finde vsus vnprouided when he commeth to assaile vsus: but let vsus hauehave wherewith to resist him. And that we may so,Eph. 6.1…. & 1. Pe… … let vsus take to vsus Gods worde, for when we bee armed with that, wee bee well ynough fenced to beate back Satan, and al yt euer he can practice against vsus. And therefore it behoueth vsus to be so much the more watchfull, that we may giuegive eare to this doctrine.
Nowe let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus so to feele them, as wee may bee vtterly cast downe by them, at leastwise to mislike of them and to forsake them, so as our whole seeking maye bee to frame our selues altogether to the righteousnesse of our God, and to proceede more & more in his feare and obedience, vntil he hauehave ioyned vsus fully and perfectly to himselfe, beseeching him to beare with vsus in the meane while, and that forasmuch as it is his will that wee should bee in continuall warre in this worlde, he vouchsafe to strengthen vsus with his power, vntill he hauehave taken vsus vp into his heauenly rest, to make vsus enioye the glorious immortalitie that hee hath promised vsus. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people, &c.