Sermons on Deuteronomy, Sermons · Sermon 190
On Fryday the xix. of Iune, 1556. The CXC. Sermon, which is the thirteenth vponupon the two and thirtith Chapter.
48 And the same day the Lord spake vntounto Moses, saying,
49 Get thee vp into this mountaine Abarim, the mountaine Nebo which is in the land of Moab oueragainst Iericho: and there take a view of the land of Chanaan, which I giuegive in possession to the children of Israell.
50 And thou shalt dye vponupon the mountaine which thou goest vp into, and be gathered vntounto thy people like as Aaron thy brother dyed vppon Mount Hor and was gathered with his people.
51 Bicause ye sinned against me among the Children of Israell by the waters of strife in Cades, in the wildernesse of Sin. For yee sanctified me not in the presence of the Children of Israell.
52 Therfore thou shalt see the land before thee, but thou shalt not enter into it, namely the land which I giuegive vntounto the Children of Israell.
THis historie hath bin touched alreadie heretofore in the first Chapter,Deut. 1.37. where Moses declated that he was depriued of the benefite which he had looked for, that is to say, of inioying the inheritance which God had promised to all the linage of Abraham. Now the ful time was come, and Moses had bin appointed of God to deliuer the people: by reason whereof there was great likelihood that he aboue all others should hauehave gone into that land. But when he was to hauehave set his foote into it, then behoued it him to die: and that was a verie hard case for him. Hee made mention thereof afore, to shewe to the children of Israel, howe great and excessiue their lewdnesse was, seeing that he was punished for their sakes. For the mischiefe came not of himselfe, hee had not consented, neither to their murmuringes not to their blasphemies, but rather had strayned himselfe to withstand them. Yet notwithstanding, his constancie was not so great as was requisite. OnelyOnly bicause hee was as a man amazed, and glorifyed not God with such stedfastnesse as hee ought to hauehave doone; hee was banished from the land. This doeth he charge them with to their reproch. And here he repeateth againe, how that after he had published the lawe, God told him againe that he should beare that punishment of not entering into the lande of Canaan: and therewithall he telleth him immediately of his death. Nowe first of all, if wee reade what is written by Moses himselfe; it will seeme that he ouershot not himself in the place yt is called Meriba, which aforetime was named Raphirim. Exod. 17.7.For there perceiuing the people to cry that they died for thirst, hee called vppon God. Moses doeth not take part with them that stormed after that manner, hee was no fellow with them, hee repyned not a God: but rather went to him with all humilitie, saying; Alas Lorde, I am a mortall man, and how may I satisfie this people, vnlesse thou prouide for them? Moses resorted vntounto GOD, his meaning was not to prouoke him to wrath, & therewithall it should seeme that he looked that God should woorke after his accustomed manner; that is to say, that hee should shewe foorth his power. Now then, if a man looke vppon the outward apparance of the matter, it will seeme that Moses behaued himself faithfully, and that he was not to be blamed. Yet notwithstanding, hee is condemned, both he & his brother Aaron. And why? Hereby wee see that wee must not alwayes weigh our sinnes in our owne ballance: for that will euer deceiue vsus, according to this saying of Salomon, Man thinketh his owne wayes to bee right,Prou. 21.2. but God weyeth mens hearts. Therefore when men hauehave acquit themselues, they hauehave gained nothing thereby. For sometimes the lewdnes lyeth hid within: God seeth it, and it is he yt chalengeth to himselfe the office of searching of all thoughts. Then by the example of Moses we be warned not to flatter our selues. For although our sinnes be hidden from men, yea and that we our selues cannot comprehend them: wee must not vnderunder colour thereof deeme our selues to be righteous, but put our selues into Gods hande, praying him to make vsus vnderstand our secrete vices, and to vouchsafe that as they bee buryed from vsus, so they may be pardoned by him: & let vsus crie wt Dauid,Psal. 19.13. Lord who knoweth his faultes? But clense thou me from the things which I hauehave not perceyued. Thus yee see what wee hauehave to remember vppon this place.
And nowe hereuppon let vsus learne to discharge our selues of all pride, for there are many men to bee seene, which coulde finde in their heartes to stand in contention with God; and would neuer agree to his iudgement, vntill hee hauehave shewed them wherfore he doth condemne this or that. But we must not lift vp bristles after that maner. We knowe there is but one onelyonly Iudge, and that wee must all come before his seate with reuerence,Rom. 14.10. 2. Cor. 5.10. as sayeth Saint Paule. Sith it is so. let vsus keepe vsus from attempting any thing beyond that which belongeth vntounto vsus, and let vsus not take vppon vsus the authoritie of God, to put difference betweene good and euill after our owne fansie; but let vsus enquire after the thing which our Lord alloweth, & hold it for good without gainsaying. And looke what he condemneth, let vsus hold it for euill, without asking question why, vnlesse God shew vsus ye reason, and then must we accept thereof. For if hee once say the worde, wee must holde vsus to it and keepe silence. To be short, let vsus learne to glorifie God in all cases: and when hee hath once spoken a thing, let it suffice vsus, and let vsus all agree vntounto it without any further adoe. For it shal not boote vsus to striue, wee shall but double our condemnation continually. What should it hauehave profited Moses to hauehave made long processe, and to hauehave entred into particularities with God for the iustifying of himself, [& to hauehave said,] Why? What hauehave I said? Did any one word scape mee out of square? And on the other side, I meant not to consent to the wickednesse of this people. Which thing I hauehave shewed as much as might be in all my dooinges. In so much yt euen when they asked water, I knewe not howe to doe better, than to consider myne owne weakenes, and therefore I confessed it with mine owne mouth, and therewithal called vponupon thee. Moses had many allegations to make: but if he had entered into them, it had bin the next way to hauehave prouoked Gods vengeance so much the more against him. Seeing then that hee did willingly yeeld to his condemnation, to the intent to obtaine merciemercy for his fault: let vsus followe his example, and suffer God to vse his due authoritie ouer vsus; and let all mouthes bee stopped before him as sayeth the scripture. Thus much for that one poynt.
Nowe by the way we see what charge they take vppon them, which ought to gouerne a people. For it is not ynough for them to bee no partakers of the rebellions, mutinies, wicked compactes, & other offences that are committed against God. Although they protest that they bee not attaynted with them. nor had any minde or intent that way; yet shall they not goe quit nor be counted guiltlesse for all that. For it behoueth them to withstand it with all stoutenesse of minde and force, and to bee vtterly vnuincible. If they shoulde see, not onelyonly two or three naughtipackes set themselues against God; but also euen a whole people set vponupon mischiefe: yet ought they to set themselues against them as open aduersaries, in the maintenance of Gods cause: and if they faile so to doe; their cowardlinesse will not be excusable. Oftentimes the Magistrats which hauehave Gods sword in their hand, and the Ministers of Gods woorde which are ordeyned to rebuke euill; thinke it ynough to bee but onelyonly grieued when men offende God. But wee see contrariwise, that although Moses and Aaron medled not with the wickednesse of the people, but did euen shunne it, and would with all their hearts that God had beene honoured, & it was not long of them that things went no better foreward: yet notwithstanding, God imputeth it to them for a fault, bicause they were not stout and freeharted in striuing against them, as they ought to hauehave bin. So then, they which are set in publique office, ought to desire God to giuegive them such constancie and stoutnesse of mind, as they may not yeelde for any thing that can happen, but keepe on their course continually, without striking their sayle as they say. For surely as for vsus, a small thing will shake vsus, or rather throw vsus downe at the first blow. Therefore must God be faine to worke in vsus. Yet notwithstanding we shal not be discharged, except that eueryevery of vsus in his calling do put foorth himselfe in the maintenaunce of Gods quarel, to restraine the euill as much as hee can, so as our mouthes be open to rebuke vice, insomuch that if we see a whole people giuen to wickednesse, we cry out vntounto them, & tel them of the vengeance that is prepared for them. Thus ye see what we hauehave to doe on our side.
Also let the magistrates straine themselues as much as is possible for them. For if we, considering what is happened to Moses and Aaron, doe step aside; let vsus not thinke our selues to hauehave more priuiledge than they. But yet we hauehave to note heerewithall, that Gods punishing of Aaron and Moses was in such sorte, as he ceased not for all that to auow them for faithfull, and to allow their calling, and to yeelde them an excellent record euen after their deceasse, accordingly as we heare how it is sayde in the psalme,… 6.6. that Aaron and Moses were his true seruauntes. Ye see heere how the holy ghost magnifieth Moses and Aaron; and yet for all that they fayled not to be punished too. Yea, but God vseth but temporall punishment towardes them; and thereupon hee ceaseth not to be their father still. When God then punisheth our faults, although the corrections bee irkesome to beare; yet let vsus bee contented therewith, so long as hee is mercifull to vsus still, and that hee auowe vsus to bee of the number of his children. So long as that remayneth to vsus, let vsus go on still, and let it not grieue vsus though GOD scourge vsus with his roddes, for wee hauehave neede of them. Wee see how the greatest, euen those which hauehave most excelled in all vertue and holynesse, hauehave shewed vsus the way in this behalfe. Shoulde GOD spare vsus more than hee spared Moses and Aaron? Yee see then howe the faythfull ought to prepare themselues to receiue chastisement for the offences which they hauehave committed, and that they must not thinke that bicause they bee GODS children, therefore they shoulde bee exempted from all afflictions, and GOD shoulde doe away all their faultes without making any countenaunce of misliking them. But rather they must bee fully resolued, that God will visite them and put them in mynde of their sinnes, and thereuppon submit themselues to him, and offer him their backes. Like as a child looketh for correction when he seeth his father angrie: so must wee hauehave the meekenesse in vsus to submit our selues to God, and shame must not touch vsus, neither we be ouermuch grieued when our Lord is minded to discouer our faultes, and to bring vsus lowe before men. True it is that wee ought to be touched therewith,2. Cor. 7.10. but yet with such sorow as S. Paul speaketh of, which wee must not shun, bycause it tendeth to our welfare. For if our sorowing be after a worldly manner bycause wee bee not honoured nor had in such reputation as we would be: it is a cursed and sinfull sorowing. But if wee bee sorie that we hauehave offended God, and all our griefe is for the euill which we hauehave done: that sorow is a sacrifice which God alloweth and well lyketh of. Howsoeuer the world goe, if GOD list to lay any note of infamie vppon vsus; let vsus not thinke it ouer straunge, sith wee see that Moses who had bin exalted as a figure of our Lorde Iesus Christ, who had deliuered the people of Israel out of bondage, and vppon whom GOD had shedde out his power; was faine for all that to bee set as vppon a scaffolde, and to bee put to reproche, and to hauehave it made knowen that God did solemnely bereaue him of the land that was promised to the linage of Abraham, when a great sort of Rascals and a great many of people of none account entered into it, and in the meane whyle Moses was fayne to bee shutte out. Sith wee see this, shoulde wee thinke our punishment ouer harde and grieuous, when God will hauehave our sinnes laide open, specially when it may serue for example & instruction? Nay, we ought not to hauehave so great regard of our owne honour, but that we ought to esteeme the saluation of our neighbors much more. Moses for his part knew yt this shold serue for a good president to the worldes ende, bicause that whensoeuer we compare our selues with him, we must needs hang downe our heads (as I saide afore) and put our selues into the handes of GOD. At the sight heere of Moses was contented. For he sought the welfare of the whole Church; and so that God were glorified, he made no further reckening; but vtterly forgetting himselfe, he was not so chare of his owne renowne and good reputation in this behalf, but that hee did patiently beare the chastisement which it pleased God to denounce against him. That is the thing which wee hauehave in effect to remember in this place, where it is shewed vsus againe, that Moses was shut out from the possessiō of the land which had beene promised for an inheritance, as well to him, as to all the rest of Abrahams ofspring.
And herewithall we ought also to marke well, that whereas God sendeth him vp into Mount Nebo, and telleth him that hee shall dye there; he (as we shall see in the end) resisteth it not, but prepareth himselfe to it. True it is that he pronounceth the blessings which shalbe seene hereafter in order, and which we wil go in hand withall to morowe if it please God. Also hee maketh as it were his last Will to all the people. And yet for all this he is not dismayed; but putteth himselfe into Gods hand, and prepareth himselfe willingly to dye. Nowe heerein wee see, how the faithfull ought to be alwayes willing to goe whithersoeuer God calleth them, and how they ought to ouerleape al the difficulties of this world; insomuch that although they meete with neuer so many thornes, and neuer so many encounters: yet ought they to thrust foreward still, & not to be driuen aside, nor to be put out of hart for all that. Also when God taketh them out of the world, it behoueth them to hauehave alwaies one foote onward on the way; as if they should say, lo heere I am Lord, I am ready to come vntounto thee. But this cannot be done, except a man hauehave profited well in Gods schoole, and specially that we know there is a better life prepared for vsus. For wt out that, we can neuer feele truly that we be but straungers in this world. For they which beleeue there is none other life than this which we inioy heere, and thinke to make their rest in this world; are so wedded to it, yt a man cannot plucke them from it but by force and spite of their teeth. But when we once know that our inheritaunce is in heauen: we conclude yt this world is but a pilgrimage, and that wee must passe apace through it. And he that passeth it so, shall finde it no hard matter to go through with his iourney, when he seeth that his saluation is on the other side, and that God calleth him thereunto. The thing then whereunto it behoueth vsus to put our whole indeuour, is the minding of the heauenly lyfe, and to consider that God allureth vsus dayly to come to the immortall glory which he hath prepared for vsus, to the intent that when we be to depart out of this world, we may not goe vntounto him against our wils, nor make complaintes, nor say after the maner of vnbeleeuers, What shal I doe, or what shall become of me? For (as S. Paule sheweth vsus,) he that hath our gage in his handes,2. Tim. 1.12 is faithfull. Our saluation is named a gage, so as God byndeth himselfe lyke a man that receyueth money or some other thing that hee is put in trust with to keepe. Nowe if a man hauehave taken a thing to keepe, it behooueth him to shewe his honestie and trueth. And thinke we that God will deceyue vsus, hauing promysed vsus to be the keeper of saluation? Seeyng then that hee hath vouchsafed to take it into his handes, and to vndertake the safe custodie thereof; let vsus bee bold to trust vntounto him, and let vsus goe yeelde our selues into his handes whensoeuer hee shall call vsus. Thus yee see howe wee bee to put this text in vre.
Yet must wee note further, that there is lesse excuse for vsus noweadayes, than there was for Moses, or for all the fathers that lyued vnderunder the Lawe. For had they the promyses that are made vntounto vsus at this day in the Gospell? They dyd but see them a farre off, and vnderunder verie darke shadowes. Or did they see Iesus Christ raysed from the dead? In deede they knewe it, howbeit but by hope, as whereby they comprehended in a figure the thinges that were absent. But nowadayes, forasmuch as wee hauehave the Gospell, which openeth to vsus the gates of heauen: GOD allureth vsus to him as familiarly as can bee, wee bee alreadie entered into it in the person of our Lorde Iesus Christ: in so much that his going vp on high, is to drawe vsus thither to him. For in as much as he is our head; he will drawe vsus vp to him into the glory whereinto hee himselfe is entred alreadie, so wee bee not separated from him. Let vsus beware then that wee disappoynt not that grace of GOD. But let vsus bee so stablished in the fayth, that whensoeuer GOD shal call vsus out of the world; wee may not sticke to goe willingly vntounto him, and to doe that which wee see heere in Moses, When GOD tolde him that hee shoulde dye, hee strayned not courtesie to goe vp into the Mountaine, although that place were appoynted vntounto him, as it were to offer vp himselfe in sacrifice to GOD. Moreouer, his sinne was layde afore him againe: and yet did not that discomfort him neither. And that is a poynt more which wee ought to marke well, for it importeth a verie good lesson. See heere, Moses is at deathes doore: it may seeme that at that tyme hee ought to hauehave had some comfort wherewith to asswage his sorowe. And yet for all that, God renueth the rememberaunce of the fault which hee had committed: and hee telleth him againe, that hee must take in good woorth the punishment which hee had hearde spoken of afore. Wee see then that Gods threateninges whereby hee layeth our sinnes before vsus, ought not to trouble vsus so much, but that wee ought to take occasion and matter to reioyce in them; bycause wee knowe (as I hauehave sayde alreadie,) that GOD doeth so temper his rigour, as that euen in his punishing of vsus, hee ceasseth not to doe the office of a father still, so as the principall (that is to say the saluation of our soules) is reserued vntounto vsus, yea and the temporall chastisementes are beneficiall to vsus, as by the meanes whereof GOD cleanseth vsus, and maketh vsus to taste the better how greatly it is for our behoofe to hauehave his fauour. That then is a thing which wee hauehave to marke in the person of Moses.
So then, if any man be blamed for his faultes, though it were when he is sicke, yea or at the last gasp when Gods iudgementes are set afore him to make him sory and to lament: yet must he not thinke it straunge. For as we see, there are many which hauehave neede to bee so touched, and to be as it were touched with a launcer, that they may bee brought to God with such reuerence as is requisite. And although such corrections bee bitter at the first sight; yet must not men fall into despaire, but alwayes hauehave recourse to Gods goodnes, assuring themselues that his blaming of them after that manner, is not an vtter condemning of them, but is done to the end that they should be their owne Iudges, and that hee therewithall is minded to receiue them to mercy. Therefore let vsus suffer our Lord to deale after that manner with vsus, and whensoeuer we hauehave any heartbiting, so as God toucheth vsus inwardly with the rememberaunce of our sinnes, or we see them in reading his word, or we heare them spoken of in sermons, or wee be warned of them priuately: let vsus learne that the setting of them before vsus is not to make vsus conceiue any hartburning, or to cast vsus in despayre, so as wee shoulde bee kept backe from God: but that wee shoulde therewithall imbrace his promises, and not feare to bee disappointed of the thinges which hee hath behighted vsus: for his proceeding after that manner, is to the ende wee should set the more store by his grace, and accept it the better, and bee prouoked to seeke it, and also receiue it with the earnester desire. To that ende are his threatninges and iudgements set afore vsus. And after that manner ought wee to practise the text that was treated of yesterday,… 32.47. and also that which remaineth yet stil therof. For it was sayd that the Lawe was the lyfe of all the people, and that it should maintaine thē in the land which God had promised them, and whereinto he led them to put them in possession thereof. And yet neuerthelesse wee see that in the lawe are many hard and sharpe threates: there bee the curses, which ought to make the haires to stand vp stiffe vponupon mens heades: and there bee so many presidents wherein God bewrayeth and vttereth the iniquities of the people: that at the first it may seeme that they should bee vtterly confounded, and that the law serued but to smite them with maine blowes like a beetle, and to daunt them and scarre them in such wise, as they might not approch vntounto God: but yet hauehave wee neede to bee so mortifyed. For let vsus consider well the pride of our nature, and the false ouerweening and vaine selfetrust wherwith wee be puffed vp, and how stubborne wee be against God: and wee shall finde that if hee will doe vsus good, he must bee faine to beate vsus downe after that manner, and his worde must be as a twoo edged sword, so as there be neither thought nor affection in vsus which is not searched by it,… 4.12. and it must enter into ye very marow of the bones, as the Apostle treateth thereof in the Epistle to the Hebrewes. Therefore let vsus not thinke it straunge that God dooth here tell Moses againe of his fault, notwithstanding that it was forgiuen him. For although hee ought to be glad of it, because God did it in such wise as he was nothing hindred thereby to call vppon him quietly, and to cast himselfe as it were into his fatherly lap: yet was it good for him to think vppon the fault which he had committed. And why? To humble him, to the intent hee should yeelde the more honor to the infinite goodnes of God, and say, Alas, I might iustly hauehave bin sunken to the bottom of hell for one only deede that befel me in lesse than the turning of a hand: though I was grieued at the manifold grudgings of the people, yet intended I not to hauehave offended my God, but it happened vntounto me through ouersight for want of thinking thereon. And now if this onelyonly one fault was enough to cast me into endlesse cursednes; Alas what is due to my whole lyfe? I shoulde hauehave committed a thowsand thowsand offences, yea and I should neuer hauehave ceased to augment Gods vengeance vppon me still, if I had not bin restreined and helde backe. And yet must I nowe beare the punishmēt of my fault, which in the sight of the worlde seemeth very light; but God knoweth what maner a one it is, seeing that for it I must bee forestalled of the land of Canaan, and hauehave deserued to be banished, not onelyonly from thence, but also frō the heauenly lyfe. Thus ye see how it was good for Moses to bee taught humilitie after that fashiō: And what is thē to be thought of vsus?
Nowe moreouer our Lorde sayth vntounto him, that he should beholde the land: and that was to shew him (as I hauehave sayd already) that he is not so forfended of going thither, but yt God taketh him stil as one of the number & cōpany of his children. And his taking of poffessiō of the land by eyesight, was also an admonition vntounto him, that ye land was not the cheefe heritage whereunto the children of Abraham were to attaine. Here therefore wee hauehave a sure record, that although the fathers which liued vnderunder the Lawe had not the heauenly lyfe so lightsomly & largely reuealed vntounto them: yet did they grounde themselues thereupon, laboring to attaine therunto, and were not wedded to this world as if that had bin the marke they amed at and that they had bin tyed to it to say; Well, God hath chosen and adopted vsus to possesse a good and fatte land, to the intent wee should bee fostered therein. For if the people had but thought vppon that; what had become of Moses who was the excellentest prophet that euer God raysed vp vntill the comming of our Lord Iesus Christ, as wee shall see in the last Chapter? That is the cause why Moses beheld yt land and vewed it afar off.Deut. 34.10 And although hee neuer ate one graine of the corne thereof, nor tasted one drop of the wine: yet did it suffice him to see that God had not disappointed his people. It is to bee concluded then, that Moses had a further forelook, and stood not musing vppon the transitorie inheritance, but considered full well that when wee be made the children of God, it is to the ende wee shoulde liue euerlastingly with him. Seeing then that Moses had that; let vsus vnderstand that the fathers were not without cause called the children of God; which thing they were not, vnlesse they were heires with vsus. And forsomuch as they tended to the heauenly lyfe, (which notwithstanding was shewed to them but afar off;) let vsus take the more courage to vsus, seeing that God is come neerer vntounto vsus after a more familiar maner, euen in the person of our Lord Iesus Christ. Therefore let all these things moue vsus, that our faith may waken vsus and withdrawe vsus frō all the impedimentes of this world, so as we may keepe on our way to the euerlasting rest which cannot faile vsus.
Now whereas it is sayd vntounto Moses, that hee shall bee gathered vp with his people: hereby our Lord meant, that hee was of necessitie to passe the common way (as they say,) of all mankinde, and that his case should be no better than of all the rest of Adams children. Truely this woulde trouble vsus, if there were no more than so. But I hauehave spoken already of ye special promise whereuppon Moses was grounded. Neuerthelesse, our Lord shewed him that forasmuch as he was descended of Adams race: it behooued him needes to dye. And this accordeth still with the matter which I speake of euen now, namely that we shal neuer take sufficient taste of Gods goodnes and promises, vntil we be brought low in ourselues, yt we may know our own needines, and what ye lyfe is which is promised vsus, and which we obtein by Iesus Christ. We think not vponupon any of all these thinges, except we first know the death yt is purchased vntounto vsus by Adam, & that the same dwelleth in vsus, and holdeth vsus prisoners in his bands. If we knowe not that wee bee cursed of God by nature, and that we hauehave no other hope but rottennesse as touching our bodies; and that as touching our soules we be reiected of God, & feele that he is against vsus, and that he is our Iudge, yt he will vtter forth all his maiestie to our confusion: Vntil such time as we feele all these things, it is certeine that we will neuer seeke the remedie that is offered vsus in our Lorde Iesus Christ, nor receiue him with such reuerence as to become lyke poore hungry soules. So then we see how we hauehave neede of this warning, that we must be gathered vp. With whom? With those which hauehave gone before vsus. And without that, what comfort shall wee hauehave? Lesse than the brute beastes hauehave. For if we thinke vponupon nothing but death; we goe all into rottonnes; our bodies be in no better plight than the bodies of Asses and Dogges. And againe as touching our soules, we must needes bee separated and cut off from God, and feele him to be against vsus. That then is our state.
And therfore whensoeuer we heare any speaking of death; let vsus by and by bethinke vsus of Adams sin, of the corruption of our nature, and of all the vices that dwell in vsus; which serue all to cut vsus off as rotten members from Gods house and kingdome. When wee hauehave bethought vsus thereof, and that we be so dismayed as we know not where to become, for the terror that shall hauehave caught holde of vsus: let vsus repaire to Iesus Christ,Iohn. 11.25 and sith we knowe that hee is the resurrection and the lyfe; let vsus take courage to offer our selues vntounto death, and let it not greeue vsus to be done away, seeing wee hauehave promise that we shall be restored againe. And so, when wee hauehave bethought vsus of all the nations of ye world, and of all Adams ofspring: let vsus come to the people whom God hath sanctifyed and chosen to be his heritage. Seeing then that we shall be gathered vppe with the righteous, surely it is a good gathering, and therein lyeth all our rest & cōtentation, so as death shal be sweete vntounto vsus. And although wee must of necessitie passe that way, with all other creatures: yet dooth God take vsus and keepe vsus as his chosen children, and to be ioyned to our Lord Iesus Christ, who is named the first borne from among the dead. And to the intent we should bee the first fruites of the resurrection and of the quicke, hee hath gathered vsus to himselfe, and matched vsus with ye holy Patriarkes, Prophets, and Apostles. That (say I) is the thing which sweeteneth all the sorrowes that we can conceiue.
Now in the end it is sayd yet again vntounto Moses, That he sanctifyed not Gods name among the children of Israel, and therefore hee should see the Land, euen the Land which God had giuen to his people. Here we hauehave to marke, that it is not enough for vsus to absteine from doing euill: but that we must also sanctifie Gods name, when we see men misuse it through their leawdnesse. And in very deede, the chiefe thing that God requireth,Matt. 6.…. is that his name should be sanctifyed: for it is the first petition which we make. And by that order, our Lord Iesus Christ sheweth vsus full well, that wee must begin at that point; as for example when he saith, First seeke yee the kingdome of God, what dooth that signify?Matt. 6.33. That we should seeke to exalt God, that all the world shoulde obey him, and that his maiestie should be knowen, to the end that all prayse of wisedome, righteousnesse, goodnes, and power might bee attributed vntounto him. That is the thing whereunto eueryevery of vsus ought to put his indeuour. True it is yt we ought in deede to sanctifie the name of God, that is to say, to dedicate our selues eueryevery man for himself to this seruice, so as his glory may shine forth in vsus: but yet is not that enough. For wee shall see men vnhallowe the name of God, some by blaspheming him, and some by rushing out into all vices and enormities. Now therefore whē we see such thinges, our zeale ought to be kindled to withstand them to the vttermost of our power, & to shewe that we desire nothing more, than that God should bee honored, and abide vnappayred, so as men should not abridge him of any thing. When wee hauehave this zeale, then shall we sanctify Gods name, not onelyonly in our owne soules and bodies, but also euen among those which doe so vnhallowe and defile it. And for that cause are we commaunded to be as burning Cressets in the midest of a froward & crooked generation.Phil. 2.15. When wee dwell among the vnbeleeuers and enemies of Gods word, or among such as despise it and make no account of it: then in stead of our accustomed seeking of vaine excuses, with, I would faine serue God, but there are so many corruptions, that I must needes howle among woolues as they say: then (say I) is the time for vsus to streyne ourselues so much the more, and to enforce our selues to sanctifie ye name of God. And where? Euen in ye midst of those among whom we be conuersant. That is ye thing which is shewed vsus in this place.
True it is that Moses was most bound thereto, because God had chosen him aboue the rest. Yet neuerthelesse it behoued eueryevery other man also to streine himselfe thereunto. And let vsus vnderstand, that seeing hee taketh vsus for his children, wee ought at the least to maintaine his honor as much as wee would doe the honor of our earthly fathers. And for that cause it is sayd, that he and Aaron had transgressed. Wherby we see, that men may well acquit themselues, and besprinkle themselues with holywater as they say, but yet must they passe by the sentēce which God hath pronounced; for only he is the competent Iudge. Although then yt Moses was not ware that he had offended, and although also yt wee cannot discouer his offence: yet doeth our Lord say yt he had offended, so as it was not ynough for him not to hauehave done any euill deede, nor to hauehave absteined from murmuring, nor also to hauehave withheld his consent from the murmurings of the people: but he was a transgressor in that he was too cowardly & had not ye foresayd inuincible courage that I spake of, to set himselfe against the mischiefe, and to stoppe it as he ought to hauehave done.
Nowe for a conclusion we hauehave yet to marke this saying which is added: Thou shalt not goe in thither, but thou shalt see it, euen the land which I giuegive to the children of Israell to possesse. For here Moses had occasion to bee further out of patience, whē our Lord exempted him alone, saying, All ye rest of this people shall inioy ye land, but thou shalt be set beside it. If we be driuen to indure any cō mon aduersitie, we make ye lighter of it. But if a man be cut off alone & see that God leueleth at none but him; yt is much harder and heauier. And at the same point was Moses. But it was Gods will to trye his obedience and subiection. Also hee meant to set vsus a faire lookingglasse before our eyes, to the intent we should not be prouoked to rebel, though hee deale more roughly with vsus than with our fellowes and neighbors. For we be wont alwayes to alledge; How now? HaueHave I offended more than others? I see God dealeth full roughly with me: and yet there are others which are no better than I: and what fault findeth he in me? Such complaintes shall a man oftentimes heare. But it is not for vsus to looke how God handleth others. Let vsus content our selues that he knoweth what is meete for vsus; and let eueryevery of vsus beare his owne burden patiently, and not fall to vsing of such replyes: for we shall win nothing thereby. Thus ye see what is set downe here in the person of Moses, in that he was faine to bee banished out of ye land, when all the children of Israell and all the rest of the people went in; among whom neuerthelesse there were many despisers of God, and many hypocrites, to bee short, they were as a clowte patched together of many peeces. Yet notwithstanding, as in respect of possessing the land, they were to be preferred before Moses. And therefore let vsus vnderstand, that when God hath once made vsus to enter into the way of saluation, it is not enough for vsus except wee attaine vntounto it, and that for the bringing thereof to passe, we hold out to the end.
I hauehave told you heretofore, that the land of Canaan was as a common Pawne which GOD gaue to all the children of Israell, of his calling of them to the inheritance of the heauēly kingdome, namely to as many as entered into the land, that is to say, to those which were newe sprong vp in ye wildernesse. For as for those which came out of Egypt,Num. 14.29 30. none of them all but onelyonly two, did enter into ye land of Canaan. But those which were then little children, as it were about a foure or fiue yeeres old, all those entered in. Neuerthelesse there were many of them which serued not God faithfully, but played the naughtipackes and backslyders. Whereby we be done to vnderstand, that seeing God hath once reached vsus his hand, it behooueth vsus to liue in such sorte, as we quaile not ne turne not our backes vppon him, but continue still in his obedience, so as faith may euermore reigne in vsus, to withdrawe vsus from the lustes and cares of this world. And although we hauehave not the land of Canaan at this day for a visible signe: let vsus resort to our Lord Iesus Christ, who is much more woorth without all comparison, than the outward inheritance which was giuen to the people of olde time. And seeing we be entered into the trace of Iesus Christ, that is to say, be put as it were into his body, and he accounteth vsus as of his flocke, and is become our shepheard: let vsus looke that we behaue our selues towardes him as sheepe, hearkening to his voyce, and following him whithersoeuer he calleth vsus. And in ye meane while let vsus pray this good God, to holde vsus so vnited to him in the person of his onelyonly Sonne, as wee may continually hold out to the end in all holynesse and all goodnes, and that at the last wee may be gathered vp by him, not as children of Adam in the generall curse, but [as children of Abraham] in the promise of saluation which was made to vsus in our Lord Iesus Christ.
Now let vsus fall downe before the maiestie of our good God, praying him to make vsus feele our faultes and offences more and more, and that for the more mislyking of them, wee may exercise our selues continually in calling them to our remembrance, and in mourning for them, so as hee may hauehave pitie vponupon vsus, and not onelyonly forgiue vsus all our sinnes, whereby wee hauehave offended him, but also rid vsus cleane of them, and redresse vsus in such wise by his holy spirite, as our whole seeking may be to dedicate ourselues vntounto him, and that his name may be so sanctified among vsus, as that in the end wee may come to his glorie as he hath prepared it for all such as doe here yeeld and submit themselues to his yoke. That it may please him to graunt this grace not onelyonly to vsus, but also to all people and Nations of the earth, &c.