Sermons on Deuteronomy, Sermons · Sermon 191
On Saturday the xx. of Iune, 1556. The CXCI. Sermon which is the first vponupon the three & thirtith Chapter.
HEere followeth the blessing wherewith Moses the man of God blessed the children of Israel before his death, and sayde:
2 The Lorde came from Sinai, and rose vp from Seir vntounto them. He appeared brightly on mount Pharan, and came with ten thousands of Saincts, hauing at his right hand the Lawe giuen in fire for them.
3 Yet loueth he the people, and all the Sainctes are in thy hands, and they bow downe to thy feete to receiue of thy wordes.
WEe knowe that Gods word is ordaind chiefly to this vse, that we shoulde be assured of ye good wil & louelove which he beareth vsus. For wt out that also there is no hope of saluation, wee be vndone, and to be shorte, there is no religion. For how shall we feare God, vnlesse wee knowe that all our welfare lies in him, and that we dare seeke him with a right faith? But that is vnpossible, vnlesse he call vsus vntounto him, and that wee hauehave assurance that if wee come vntounto him we shall be receiued. That is the cause why God in all ages ordeined, that those which are the teachers of the people, should blesse them in his name, that is to say, assure them that God receiued them and was mercifull to them. For so dooth ye worde Blessing import. True it is that wee blesse one another by prayer. And when it is sayd of a priuate person, that he blesseth his neighbor; it betokeneth that he wisheth him all good. But there is a speciall kinde of prerogatiue in those whom God hath appointed as in his owne person to beare abroad his worde and to preach it. For they in blessing are as witnesses of God and agentes in his behalfe. And in very deede (as we hauehave seene heretofore) as oft as Gods word is preached, it is a solemne act whereby he couenanteth with vsus▪ and lyke as he will hauehave vsus to professe our selues to be his children, and to giuegive our selues to his seruice; so dooth hee bind himselfe to be our father and sauiour. That is the cause why we hauehave now here ye blessinges of Moses, which he made before his death. And it is lykely that this was thē done when he was ready to yeelde vp his spirit vntounto God. For he had bin commaunded afore to go vp into the mountaine, where he had nothing else to doe but to go seeke his graue, which notwithstanding remained vnknowen,Deut. 34.6. as we shall see hereafter. At such time as he was to take his leaue of the people, he pronounced these blessinges here present. By what authoritie? As one appointed to yeelde record of Gods good wil. Also he ratified that which had bin done before by Iacob, to whome God had giuen the lyke charge & commission. For wee reade of the blessinges which Iacob made ouer his children,Gene. 49. how they were not as a houshold prayer when a father making his last will beseecheth God to bee mercifull to his fatherles children; Iacob went not that way to worke; but being a Patriarke, and knowing whereto God had called him, hee vttered what was to come, accordingly also as we see how hee speaketh by the spirit of Prophesie. And in good sooth, yee see he was a poore man, such a one as was constreyned by famine to goe into Egypt, he possessed not a foot of land in ye whole world, and yet hee assigned inheritaunces to his children. Thou shalt hauehave such a portion by the seacoast;Gen. 49.10.13.20. Thou shalt hauehave the pasture grounds; Thou shalt be a delicate soyle for kinges; so as ye bread which shall be made there, and ye sweete fruits of thee shal bee their strength; thou shalt hauehave ye royall scepter; thou shalt be aduanced, & thou shalt reigne among thine enemies; As for thee, thou shalt be scattered, but yet shalt thou hauehave ease of body, although thou be faine to remoue here and there. Seeing then that he tooke order after that maner for the land of Canaan, that although he was driuen thence by famine, yet he alotted it out by portions to his children: spake he as a mortall man? Let vsus knowe then that God gouerned him by his holy spirit, and there came not that worde out of his mouth, which was not as a heauenly oracle. Now hereby the people were edifyed, so as they knew that God had chosen them with condition that they should enter into the inheritance which he had promised them. When the children of Israell were in Egypt after the decease of their father, they were by this meanes certifyed yt God had not forgotten his promise, but that hee woulde performe it when the time came. They were fed with yt hope; and to hold them thereunto, God had giuen thē occasion enough, if their own vnthākfulnes had not letted thē. This being done, after that they had bin deliuered out of the land of Egypt, and were to inioy the Land which had bin assigned them long afore: God made Moses to speake, and draue him to vtter that which he had determined to doe as touching the childrē of Israell. And in verie deede, wee see that the things which had bin spoken afore by Iacob, are partly rehearsed here againe for the larger confirmation of them. And againe, the things which were not reuealed at that time, are set downe here; so as the people of Israell might here beholde their owne state to come, whereby they were taught that God had a speciall care of thē. For seeing hee declared, first by the mouth of Iacob, and secondly by the mouth of Moses, all that hee meant to doe to the people of Israell: did hee not shewe that hee was neere them, and that hee tooke them to bee as of his flocke, and that hee preferred them before the rest of the whole worlde? For it was not with them as with those which are straungers to God. Although hee held and accounted those for his creatures; yet did hee not take them for his Children, to gouerne them and to direct all their steppes; so as nothing shoulde befal them but they might know howe it was God that wrought it, who did also tell them of it aforehande. Therefore let vsus wel remēber what is conteyned here, as things that proceeded not from a mortall creature, but from God, who witnessed that he was the father and defendour of his church.
Nowe this concerneth vsus. For although wee hauehave not the like prophesies; yet hath God declared vntounto vsus, that we be euer vnderunder his charge, and that he watcheth for our welfare. And wee for our part hauehave no neede to bee trayned on in knowledge by such meanes, because God hath brought vsus alreadie to an other manner of perfection. Therefore let vsus holde vsus contented with the comming of our Lorde Iesus Christ, in whose person the thing is performed which was hoped for vnderunder the lawe. And therewithall let vsus bee fullie resolued that GOD guideth our steppes, and that euen in the middest of all the disorders and troubles which are seene in the worlde, his Church is still deare and pretious vntounto him. And in good sooth wee see that before Iesus Christ came into the worlde,…cap. 7.11. Daniell discouered all the chaunges which shoulde bee made, because it might else hauehave seemed, that God had gone from his couenaunt a hundred times within the space of foure hundred yeares, and that all shoulde hauehave goone in such wise to wrecke, as if God had forsaken that people, and been minded to hauehave no more to do with them. It was requisite therfore that these things should bee foretolde, that the faithfull might knowe that although they were shaken and tossed to and fro; yet were they still in the hande of God; and that when they sawe the kingdomes chaunged rounde about them, and the worlde so turned vpside downe as a man coulde not discerne anie thing in it; yet they shoulde alwayes be assured of that which God had promised them, namely of his sending of his sonne to redeeme them, and yt they should by that meanes bee restored, euen after ye vtter desolation of al things among them. Thus see wee now the vse of this Song.
Now whereas it is saide That it was Moses the man of God that blessed the children of Israell: that title was giuen to Moses as in respect that hee was the instrument of the holie Ghost. Then speake hee not of his owne motion, there is not anie thing spoken here after the fleshe, but as proceeding from a man of God. And hereby wee be the better taught, to imbrace the record that is giuen vsus here, as if God protested with his owne mouth that hee had a care of his people, and that he would euermore continue his goodnesse and gratious fauour towardes them. For in deed there was a blessing made by the Priests in the time of the lawe, according to this saying, Blesse yee, you that bee of the house of the Lorde. And it is the same thing which is written in the sixth Chapter of the booke of Numbers [where it is saide] that they which doe sacrifice to GOD,Psal. 118.26 Numb. 6.23 shall blesse the people in his name. And truely, where the Priestes and the tribe of Leuie are spoken of, this also is added, To whom the Lorde hath giuen the charge of Blessing the people. Leuit. 9.2…And this thing is not abolished at this day. For our Lorde Iesus Christ had in his person the thinges that were figured in olde time vnderunder the Lawe. Let vsus knowe then that noweadayes there is one euerlasting blessing of God, which is much better witnessed vntounto vsus, than all the blessinges that were so often repeated vnderunder the law; insomuch that as nowe God telleth vsus by his onelyonly sonne that hee taketh vsus into his fauour, and that wee bee as his children, and that the preaching of the Gospell serueth vsus to that ende, and wee must applie it to that vse. So then, whensoeuer wee come to heare the worde of God, let vsus call to minde howe our Lorde Iesus Christ at his going vp into heauen, did lift vp his handes ouer his disciples and blesse them as is reported by Saint Luke. And that was done to make vsus knowe what his office is, and to doe vsus to vnderstande that at this day when the Gospell is preached in his name,Luk. 24.50. it is all one as if hee shoulde say, Beholde, my father accepteth you, you be in his fauour. Nowe then, seeing we hauehave this, ought it not to make vsus to louelove the Gospel, considering that therein wee bee blessed by the mouth of our Lorde Iesus Christ, as in whose name and by whose authoritie that doctrine is treated of? Let vsus vnderstande therefore, that if it behoued the fathers vnderunder the Lawe to bee contented with the blessing that was giuen them by Moses, by the Priestes, and by Iacob: if wee nowadayes bee faithlesse, and admit not the recorde with full certeintie which is giuen vsus in the Gospell; wee bee worse than vnexcusable, because wee deface the trueth of Gods sonne, and (as much as in vsus lyeth) accuse him of lying, as though hee were not a sure and infallible witnesse of the will of GOD his father. And when wee compare Moses who is called a man of God, with our Lord Iesus Christ who hath ye whole soueraigntie of Gods house, as the Apostle saith:Hebr. 3.2. wee may bee yet the better assured that he hath blessed vsus at this day, and that hee vttereth vntounto vsus the louelove of God his father; and therfore let our faith be so much the better certified, seeing it behoued this title of Moses to content the people of olde time.
Nowe it is added, That he did it a little before his death. The worde which he vseth, is as much to say, as hee did it before his death. So then, by these wordes, Before his death, is not meant a yeare or two, no nor yet a monethmonth, but at his death time, euen when hee was to die. And these blessinges are therefore of so much the more authoritie. For wee knowe that when a man makes his last will, it shall bee better receyued than the things which he spake during his life. Although then yt Moses serued God as a Prophet and teacher all his life long, and had discharged his duetie faithfully: yet neuerthelesse his minde was to vtter these blessinges at the time of his death, to the ende they should be the better receiued, and men consider thus: Beholde Moses being readie to departe out of the world, hath told vsus of the things that are to come: hee hath not doone it at aladuenture nor vnaduisedly; but hee hath fully and wholy performed that which was inioyned him. To the intent therefore that the people shoulde receyue those blessinges the better; this circumstance is expressely added, That he did it at the houre of his death. But we at this day hauehave a farre better and more excellent confirmation, in that we be blessed by the mouth of our Lorde Iesus Christ. For he hath not onelyonly doone it at his death, but also hath sealed Gods fatherly louelove and adoption towards vsus, I say sealed them with his precious bloude, and also with his rising againe from the dead. Seeing then that our Lord Iesus Christ hath blessed his disciples, to the end we should know that his office is to do the same to vsus, and that his Church shall be blessed by his power euen to the worlds end, and that he hath done it by ratifying it with his owne death and passion, and by his rising againe to get vsus victorie against the diuell, to the intent that all the cursednesse which we take as it were by inheritance by reason of our father Adam, shoulde be abolished: seeing that our Lorde Iesus Christ hath so ratified all thinges: let vsus learne to magnifie the fatherlie goodnes of our God so much the more: and seeing he hath told vsus that we shal be blessed, let vsus be the better assured thereof by all these circumstances.
And because it behooued the people of olde time to knowe that Moses spake not in his owne person but by the authoritie of God: he addeth, God came from Synai, his comming foorth was from Seir, hee shewed himselfe vponupon Mount Pharan. Here Moses setteth Gods presence before the eyes of the people, after the same maner that it had bin knowen vponupon Mount Sinay, at the time of the publishing of the law. For he speaketh not of the Wonders which had beene wrought in Egypt, neither speaketh he of ye Miracles that had bin wrought by the space of fortie yeares in the wildernes: but his meaning is to bring them backe againe to the Law, to make them stay and rest there. For surely when the doctrine thereof slippeth from vsus, all Gods miracles will doe vsus no good. We may well muse vponupon him; but all shall be but confused imagination, so as euerie of vsus shal turne away to superstition and Idolatrie. To be short, it will be vnpossible to be truely vnited vntounto God, and to sticke vntounto him stedfastlie, otherwise than by the bonde of his worde, so as wee be restreyned by his teaching of vsus, & that we hearken to his talke. And why? For we be ful of lying: and therefore it behoueth vsus to receiue the trueth of him. That is the cause why Moses saith nowe, That God came from Sinay, that he shewed himselfe vponupon Mount Pharan, and that for his people, he came forth from Mount Seir. For mount Pharan and mount Seir were neere to mount Sinay. Therefore hee meaneth one and the selfe same thing: but yet it sernieth to imprint yt woonderfull comming foorth, the better in the remembrance of the people, & to make them to thinke continualy after what maner God appeared vntounto them, and shewed them his maiestie visible. Not that they sawe him in his being, for that is vnpossible: but that they sawe the signes and tokens whereby they knewe howe it was God that caused the lawe to bee set forth by Moses. And indeed we cannot see God as he is, but he sheweth himselfe to vsus according to our abilitie and grossenesse. Yet notwithstanding, the people of Israell did easily perceiue at that time, that God was there, and that it was his will to hauehave the power of his glorie knowen. And truelie we see howe the Prophets made their benefite of this text of Moses. For when they sawe the people variable and starting too and fro, so as they were not sufficiently setled in the true religion: they did euer put them in minde of those signes and wonders which were wrought at the publishing of the lawe. And the Prophet Abacucke doeth in his song expressely borrowe these wordes of Moses.Abac. 3.3… For he saith that God came from mount Theman, and appeared vppon mount Pharan. No doubt but hee had respect to that which Moses saith here, as though he shoulde hauehave spoken thus to the people which were then scattered asunder. Yee wretched people, why holde you not yourselues vnderunder the protectiō of your God seeing he hath once called you, and shewed him selfe to bee your heade, and woulde hauehave you to bee his bodie? Ye hauehave seene him vppon mount Pharan, that is to say, vponupon mount Sinay. There his glorie shone forth in such wise, as yee could not but know that he hath authorised the lawe, and made a couenaunt with you to knit you vntounto himselfe. And why then shoulde yee now start away, and become as members rent a sunder?
Nowe seeing that the Prophetes vsed this doctrine after that maner; it ought well to serue to teach vsus likewise nowadayes. Therefore whereas it is said that God came from mount Sinay; let vsus vnderstand that seeing he hath approued and authorised his law by the visible signes and miracles which were seene at yt time: we at this day ought to receiue the law with like reuerence as if god were before our eyes: & whensoeuer his word is preached vntounto vsus, it is all one as if he opened his hart, & shewed vsus his wil, & that there were mutuall and (as they terme it) interchaungeable communication betwixt vsus. The end (say I) whereunto Gods word should serue vsus, is that he might common with vsus and we with him, yea and that so familiarlie, as if hee came downe to vsus because we cannot mount vp to him, so as hee is faine to shewe that his comming foorth is for our sakes. True it is that we shall not see the aire on fire, wee shall not see the fire burning on the mountaine, we shal not heare the thunder roaring nor the trumpets ringing in the aire: but it must suffice vsus that those things were once done to the intent that the lawe shoulde hauehave his authoritie euen to the worldes ende, and that all the miracles which were seene at that time, shoulde be ingraued in the lawe of God. Againe, it ought to suffice vsus that God moued both heauen and earth at the publishing of the Gospell: insomuch that as then his power was yet better vttered; and moreouer his maiestie hath beene seene in the person of our Lorde Iesus Christ, whereby hee was prooued to bee the onelyonly son of God. Seeing that all these things are knowen vntounto vsus; let not our vnbeleefe keepe vsus from receiuing his worde with feare and lowlinesse at this day, which is so well warrāted vntounto vsus. Thus yee see what we hauehave to gather vppon this text, where it is said that God shewed himselfe from Mount Seir. And truely after the warninges of Moses did once beare sway; the children of Israel did not then any more see the mountaines of Seir, Theman, and Sinay; neither was it lawfull for them to returne into the wildernes; but the remēbrance of those things ought to serue their turne for euer. And sothly, it was not enough for those which had seene those thinges, to bee able to speake of them: but it behooued the fathers to teach their children, that they also might vnderstand that GOD had appeared vntounto them, and that by that meanes the law might alwayes bee ratified. Sith it is so, let vsus vnderstande that wee also at this day ought to occupie our selues in the minding of the same things.
Nowe it is sayde expressely, That Gods comming foorth is for the People. This serueth to expresse the mutuall communion whereof I hauehave spoken. For it is not enough for God to shewe himselfe or to come foorth: but his comming foorth must bee for vsus; that is to say, to make vsus to knowe that hee calleth vsus vntounto him, and that it is his will to bee knit vntounto vsus in mutual bonde. And that ought well to touch vsus yet further. For the worde which is giuen vntounto vsus, serueth not onelyonly to make vsus vnderstande that there is a GOD in heauen, and that hee hath the souereintie ouer all his creatures: but also is a pledge that hee will dwell with vsus. And forasmuch as God is inuisible, so as wee comprehende not any thing of him, because it is too high and hidden a thing: when wee hauehave his worde, wee may beholde him there as in his liuelie image, and see him as hee sheweth himselfe. And therefore let vsus learne; that when our Lorde sendeth vsus his word, he not onelyonly intendeth to aduaunce his maiestie, but also doeth verily renewe his couenaunt to the intent that wee also on our side might approche vntounto him. And thereby wee bee doone to vnderstande that if wee endeuour to profite in Gods woorde, wee will come vntounto it with a right meaning and pure minde, so that when God sheweth himselfe, we must not be afraide as the Papistes are, which thinke it to bee too darke a thing. Such doubtes must not keepe vsus from profiting in the schoole of our God, assuring our selues yt he for his part will not fayle vsus, but that he wil make vsus to perceiue yt he speaketh not in vaine, but in such wise as we may know yt hee is neere vsus, and that his countenance shall shine vponupon vsus. It is saide, That he appeared with ten thousand of sainctes.
Some hauehave taken this for the children of Israell as that God came thither with them. And they call them Saintes, because God had shouled them out to himselfe,Numb. 1.46 notwithstanding that the greater number of them was wicked and vnholie. But there is no reason in that, that so great a multitude as seuen hundred thousande men or there aboutes, should be termed ten thousande. No doubt therefore but Moses speaketh here of Angels. And truely when the holy scripture intendeth to set Gods maiestie before our eyes; it doth always ad yt he is garded with his heauenly hostes, and yt he hath his angels with him, which are thousandes of thousandes. For wee must not stand altogether vponupon the certaine number, because ye scripture speaketh sparely of the thinges that are inuisible. And so a number certaine shal be put for an infinite number, as if it had bin said yt God appeared euen with his heauenly Angels which serued to testifie his glory ye better. True it is yt if the maiestie of God bee set single before vsus, it ought wel to suffice vsus: and in good sooth, can the creatures ad any thing vntounto it? No surely: but yt is spoken for our infirmities sake. For when God saith, Here am I; it toucheth vsus not yet sufficiently, and therefore it behoueth him to set himselfe foorth as in his souereintie, & to shewe by his angels yt he hath a dreadful dominion, & that he hath his vertues & powers shed foorth eueriwhere. For we know yt his Angels are created to execute whatsoeuer he hath ordeined;Psal. 103.20 so yt they be as his hands, whereby he worketh and performeth whatsoeuer he listeth. To yt end then doth Moses expressely say, yt God appeared here, euen with a ten thousand of Saincts. And wee see also how the law was giuen by ye hands of Angels, as S. Stephen declareth in ye seuenth of the Acts.Act. 7.…8. Gal. 3.19. Likewise when S. Paul in ye Epistle to the Galathians, intendeth to shew yt God appeared to authorise his law the better; he setteth downe that the Angels were witnesses therunto. Were there then ten thousand witnesses present at the publishing of the law? What a thing is it then, if mē belieue it not, ne receiue it not without gainsaying? If a bargaine bee passed before three witnesses, and signed by a Notarie: it is of authoritie, and there is no pleading against it. And how was the lawe giuen? God appeared thereat in his maiestie, yea and Iesus Christ who was the heade of the Angels,Gal. 3.19. was he that gaue ye law, as Saint Paul sheweth in the place which I alledged euen nowe. Looke me vppon Moses on the other side. Hee was glorified after such a sort, as hee seemed not to be anie more of the number of men. God made his face to shine as if there had beene Sunnebeames thereon,Exo. 34.30. so that hee was well seene to be a man sent of God. Againe it skilled not for two or three witnesses for there were tenne thousande Angels, th…re was an infinite number, there were Gods armies to mayntaine the authoritie of the Lawe. And what account is to bee made of men which are but dung, when they will needes deface it, and come to quarell against it? Howe shall they be conuicted? So then, let vsus make all thinges auaylable to the confirmation of our faith, and let vsus assure our selues that in receyuing the doctrine which is conteyned in the law of God, we shall agree with all the Angels of heauen, and they will aunswere Amen to our faith, and bee faithfull witnesses before God, that we hauehave not beleeued at aladuenture, but that wee hauehave bin wel grounded. Thus ye see to what purpose this text ought to serue vsus. And so we see yt Moses had here good cause, to make mention of the infinite multitude of Angels, which were witnesses vntounto God at such time as hee shewed himselfe to be the author of the Law.
Now it is added afterwarde, That the Lawe of fire, (or the fire of the lawe) was in his right hand. Wee see here againe the thing which I hauehave declared already; namely that al yt euer Moses hath spoken concerning the maiestie of God, is done to the ende that the Lawe shoulde not bee receyued as a doctrine deuised by Moses; but that wee shoulde consider that God auoweth it, and that hee hath shewed that it proceeded from him. And Moses doeth purposely terme it a law of fire, because the aire was then all on a flame. The burning of the fire then, was as a marke wherewith God sealed his lawe, as though hee had rauished the people, and shewed them that they were not anie more as vppon the earth beneath; but that they were lifted vp aboue the corruptible thinges of the worlde. Therefore let vsus beare well in minde, that the Lawe is termed Fire, because that by that meanes GOD made the presence of his maiestie the better knowen. And herewithall let vsus also marke wel what is saide concerning the nature of the lawe and of the whole worde of God: howe it is a consuming fire. For it must needes bee aunswerable to the nature of him from whom it commeth. When the Apostle in the Epistle to the Hebrewes sheweth vsus what the nature of Gods worde is,Heb. 4.12.13 after hee hath declared that it ransaketh mens heartes, that it fifteth their thoughts and affections, and that it tryeth men to the quick: he saith yt there is nothing hidden therefro. And why? For it is Gods will that it shoulde hauehave as it were his office. Seeing then that our Lorde is tearmed a consuming fire;Deut. 4.24. let vsus note that his worde also must needes be as fire. And that was shewed by a visible token, when it was giuen foorth vppon Mount Sinay:Exod. 19.18 and it behooueth vsus also to be prepared and readie to receiue the same. Moreouer wee must suffer GOD to purge vsus and cleanse vsus by the fire of his worde; and if we will not suffer our selues to be so purged; surely God will worke after an other fashion towardes vsus, according to this saying of his by his Prophete Esay, Is not my worde as a consuming fire,Esa. 5.24. and this people as stubble? Let vsus mark wel then, that seeing Gods word is called a consuming fire; if we bee as stubble or chaffe, wee shall incontinently bee consumed thereby. And therefore let vsus pray God that wee may be as golde and siluer, that we may abide the fining, and be put to the vse of his owne seruice. Howesoeuer we fare, let vsus alwayes marke that the Lawe is not a deade letter, otherwise than that men do quench it through their vnthankfulnesse: and yet for all that, it is not named a lawe of fire without cause. For it serueth to shew that if wee receiue it not with such reuerence & authoritie as is due vntounto it; it shall not fayle to doe the office of fire towardes vsus, to consume vsus. And therefore let vsus learne to bowe in such wise vnderunder the worde of God, and to yeelde such subiection vntounto it, as wee may without anie replying, receiue whatsoeuer is conteyned in it, and not open our mouthes but to say Amen, and to giuegive our consent to all that euer our Lorde appointeth.
Nowe Moses addeth immediately, That GOD loueth the people▪ and that the Saintes are in his hand. True it is that heere is some chaunge. For, worde for worde it is sayde, Yet notwithstanding God loueth the People ▪ Or, The true God loueth the people. For the word which Moses vseth, importeth both. His Sainctes are in thy hands. Here hee altereth the person. For when as he saith, his Sainctes; no doubt but hee referreth it vntounto God. Therefore hee shoulde say, Are in his hande. But this maner of speaking is rife enough in the scripture, so as wee ought not to thinke it straunge. The meaning of Moses then is easie enough, namely that albeit God louelove all people, yet that his Saintes are in his charge or protection, yea euen those whome hee hath chosen. Vnlesse a man will refer these wordes, the People, to the twelue tribes: but that were harde and constreyned. Moses then doeth here compare all men and all the Nations of the earth with the linage of Abraham which God had chosen: as if hee shoulde say, that Gods grace is spreade out euerie where, as wee our selues see, and as the scripture also witnesseth in other places. And not onelyonly men are partakers of this goodnesse of God, and are fed and maintayned by his liberalitie: but he doeth also shew himselfe bountifull euen to the brute beastes. Euen thither doeth his merciemercy extende according to this saying of the Psalme,Psal. 104.14. Who maketh the fieldes and mountaines to bring foorth grasse for the feeding of Cattell, but God who hath a care of them? Seeing then that GOD vouchsafeth to hauehave so mercifull regarde of the beastes which hee hath created, as to giuegive them foode; it is much more to bee thought that he will bee a foster father to men, whom hee hath made and shaped after his owne image, which approche neerer vntounto him, and which hauehave a thing farre excelling aboue all other creatures. God then doth louelove all people. Yea, but yet not in comparison of his Church. And why? For all the children of Adam are enemies vntounto God by reason of the corruption that is in thē. True it is that God loueth them as his creatures: but yet he must needes hate them, because they be peruerted and giuen to all euill. And that is the cause why the scripture telleth vsus that God repented him that euer he made man,Gen. 6.6. considering that he is so marred. And in the same respect also is it sayde, that we be banished out of Gods kingdome,…. 1.21. that we be his enemies, that he shaketh vsus off and disclaymeth vsus, that he abhorreth vsus, that wee bee the children of wrath, and that we be so corrupted,…. 2.3. as there remaineth nothing but vtter confusion vppon our heades. When the scripture speaketh so, it is to shewe vsus that although God for his part be fauorable and merciful to vsus, for somuch as we be his creatures: yet notwithstanding we deserue well to be disclaymed and hated at his hande, and that he should not vouchsafe to hauehave a care of vsus. Now then, whereas God loueth vsus, let vsus vnderstand that he ouercommeth our naughtinesse with his goodnesse, which is infinite. Howebeit as I hauehave touched already, his louing of other men is nothing in comparison of those whom he hath chosen and whome he acknowledgeth for his children. Now then, doeth he louelove all people? Yet are we in his hande: that is to say, hee will shewe that we be farre neerer vntounto him, and that he hath much more familiar acquaintance with vsus beyonde all comparison, than he hath with all the rest of the worlde. For he hath called vsus into his house, he dwelleth among vsus, he will be knowen to be our father, he will hauehave vsus to call vponupon him with full trust and libertie, so as we neede not to dout but that his power is spred out to defende vsus. Lo how Moses ment to magnifie Gods goodnesse in this place, after the maner that he hath made himselfe to be felt in his Church and to his flocke.
Nowe sith it is so, let vsus learne to benefite our selues by this sentence; and whensoeuer wee open our eyes, let it be to beholde the bountifulnesse of God, who sheweth himselfe both aboue and beneath by his goodnesse. We see howe the brute beastes are sustained by his hand: and therein we ought to consider what his goodnes is. Againe, as touching the wicked which despise him, and doe nothing else but prouoke his wrath; when yet for all that, wee see the Sunne shine vponupon them to giuegive them light, they …ate and drinke, and they bee maintayned at Gods cost, & by his liberalitie: let vsus consider that although men deserue to be vtterly forsaken; yetnotwithstanding God spareth them & beareth with them, and ouercommeth their wickednesse with his goodnesse, in that he rooteth them not out at the first, but vouchsafeth to foster thē still, and to shewe a fatherly care towardes them. Let vsus consider these thinges, that we may be rauished with wonderment, and glorifie God for his mercy, which is knowen and apparaunt vntounto vsus euerywhere. And thereupon let vsus come to our selues, and consider yt seeing God hath called vsus to the knowledge of his trueth: it is all one as if he had adopted vsus to be his children. Ye see thē that we be sanctified by him. True it is, that in respect of nature we be no better thā other men: yea and there are yet still so many wantes & imperfections in vsus, as is pitie to see. But yet doth our Lord accept vsus for his children, when we receiue his word by faith, & doe stedfastly beleeue that our Lord Iesus Christ hath not suffered his passion in vaine, but that as we be reconciled to God his father by his meanes, so he wil gouerne vsus still. If we be fully perswaded hereof, let vsus not dout but that God will acknowledge vsus and auowe vsus to be of the company of his Saints: & that seeing we be vnderunder his custody, he wil guide vsus and keepe vsus vnderunder his wings and in his protection. And so we see that Moses spake not for the children of Israel only, but meant that Gods Church should receiue common cōfort thereof to the worldes ende, to the intent yt being troubled with so many stormes and tempestes, and hauing so many perils before our eyes, & being so often threatned with deth; we should yet not withstanding hauehave sure footing, and not cease to fasten our eyes vponupon the safegarde of God. And seeing it is so that he sheweth his louelove euen to the vnbeleeuers, let vsus not dout but he will make vsus to perceiue, that his hande is strong & mightie ynough to maintaine and defende vsus, euen though it seeme to vsus that we should perish eueryevery minute of an houre.
Nowe let vsus fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to correct vsus more & more▪ and to forgiue vsus the offences and sinnes wherof we be guiltie before him: & that forasmuch as it pleaseth him to edifie vsus dayly by his worde, we may be ready to receiue it, and hee make vsus to perceiue the maiestie which is therein, and that we may continually acknowledge that it is hee that speaketh vntounto vsus, euen to certifie vsus of his will, and of the hope of our saluation, so as wee may be drawen to the feare & obedience of him, and more and more profit therein, euen vntill we see him face to face, whereas wee see him nowe but in that mirrour or lookingglas…e which hee setteth before vsus. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and Nations of the earth, &c.