Sermons on Deuteronomy, Sermons · Sermon 28
On Wednesday the v. of Iune. 1555. The xxviij. Sermon, which is the tenth vponupon the fourth Chapter.
36 He made thee to heare his voice from heauen, to instruct thee withall: and on earth he shewed thee his great fire, & thou heardest his words out of the middest of the fire.
37 Because he loued thy fathers and chose their seede after them, hee made thee to come out of Egypt in his presence, by his great power:
38 To driue out Nations before thee, greater and mightier than thou, to bring thee in, and to giuegive thee their lands to inherit, as is seene this day.
I Told you heretofore that if God had but only wrought myracles when he brought his people out of Egypt, it would hauehave beene to small purpose: for they had had no instruction to leade them to right knowledge. But in asmuch as his word was matched with them, now there wanted nothing at all. And that is the cause why Moses exhorteth the people yet againe, to consider howe it is long of none but themselues that they know not God, yea euen to attaine to the heritage, not onelyonly of the land of promise, but also of the kingdome of heauen. Furthermore he telleth them that Gods word had such maiestie, as the people had no cause to doubt but it was God that spake it. Assure thy selfe (saith he) that the voice which thou herdest was not a humain or earthly voice: but thy God spake as it were from heauen. It is true that the voyce sounded from the middes of the fire that was seene vponupon the mountaine: but here Moses meaneth that the doctrine was not darke, for asmuch as God gaue certaine signes of his maiestie, to the ende that the peoples faith might bee assured throughly. And for the same cause doeth he vse the worde instruction, which signifieth not onelyonly to teach with words, but also to traine on with often chastisement. As if he should say, thy God in this case hath as it were helde thee in awe, so as it is not nowe lawfull for thee to despise his lawe as though it came from an vncertaine place. For why? It hath soueraine authoritie, thou canst not but thereby perceiue that God hath declared himselfe to thee, to the intēt thou shouldest worship his maiestie and do him homage. Now then we see that the effect of the thinges which Moses declareth heere to the Iewes▪ is that God had giuen them visible signes at hande, and as it were familiarly, to the ende that his worde shoulde hauehave due reuerence, and bee receiued obediently, and all things bee done to the instruction of the people. And although Moses rehearse but the things yt were done in mount Horeb, where the lawe was put forth: yet may we gather a general doctrine thereof. For wee see howe God stoopeth to our infirmitie. Because we cannot mount so high as to come vntounto him, he cōmeth down to our slender capacitie. Seing that he doeth so, ought not we to be the more prouoked to submitte our selues to him? and if wee doe it not, shall it not bee cast in our teeth, that there was no lette in him that wee had not meanes and helpes to instruct vsus with all? But what for that? In steede of comming to God, we hauehave turned our backe vppon him and rebelled against him. Wherfore let vsus consider after what manner God applieth himselfe to our rudenesse, that wee may bee the more moued to resort vntounto him. And besides that, let vsus referre all thinges to the same ende that Moses noteth heere: which is, yt forasmuch as God is so gracious to vsus as to shewe vsus his truth▪ wee must imbrace it, assuring our selues that it groweth not in the worlde, but commeth from heauen. Therefore let the doctrine of saluation be receiued among vsus with al obedience. For else it is to no purpose for vsus to protest that we call vppon God and are willing to honor and serue him. For the proofe that he requireth therof, is that we should hearken quietly to his worde, and that our faith should bee setled, so as wee resemble not the vnbeleeuers, who are alwayes doubting: but stande vponupon this sure foundation, that it is God which speaketh it, & therefore it is not lawful for vsus to reply against it, but wee must submit our selues wholly in all points to yt which he saith. Thus yee see what we hauehave remember vponupon this place.
And herewithall let vsus marke when this was treated of. For it is not without cause that Moses speaketh of this instruction. Why so? For if wee bee not subdewed, it is hard for vsus to submit our selues to God▪ nay rather we draw cleane backe from him. Therefore must our Lorde bee faine to correct this loftinesse in vsus: and when he seeth vsus after that sort, either rebellious, or stubborne, or that wee bee dull vppon the spurre: hee must vse such meanes as hee knoweth to bee fit to reclaime vsus withall. Wee see howe Moses saieth heere, that the wonders which were wrought at the publishing of the Lawe, serued as it were for a nurturing, to the intent that the people shoulde no more be so vnruly as they had beene before, but become more fitte to be taught. But this vice reigned not among the Iewes onelyonly: it is to be found continually among al men. Therfore let vsus learne to make our own profite of the thinges that our Lorde hath giuen vsus for the authorising of his word, that we play not the wood beastes, but behaue our selues as meek sheepe and lambes, to hearken to the voice of our shepherd. This is the thing in effect, which wee hauehave to gather vponupon this place.
And now he saith, Because God loued thy fathers, therefore hath he chosen their seedes after them: howbeit that he say, thy seede after him. Moses chaungeth here the number, and not without cause: for after he had spoken of the fathers, hee returneth to one alone, that is to wit, to Abraham, because it was he with whom God made the couenant. And againe it serueth to magnifie the grace that is mentioned here, as shalbe declared anon more at large. The effect of ye thing yt Moses intendeth to tell ye people, is that it is a great shame for thē and yt they be vnexcusable, if they know not the goodnes of their God. And why? Because God of his owne free mercy chose thē, not for that they were better than other nations, (as shalbe shewed more at length hereafter) or for that there was more noblenes, worthines or vertue in them: but for that it pleased him to louelove their fathers. Nowe we see that the meaning of Moses was as if he shold hauehave said thus: You hauehave heere an inestimable benefite aboue all people, namely that God vouchsafeth to reigne among you, that he hath sanctified you to himselfe, that you bee his Churche,Exod. 19.6. & 1. Pet. 2 9. that you bee his flocke, that you bee his children, and (as it is saide in another place,) that you be a kingly priesthood. Assure your selues this is not giuen you for any desert of yours, for hauehave you deserued aught at Gods hand? Are ye better than al ye of the worlde? No: why then hath God giuen you such priuiledge? Not for any thing that he hath foūd in you: but because it pleased him of his owne good will. And whereof came that? Euen of his choosing of your forefathers. You were chosen of him before you were borne. And what was the cause that he chose your forefathers? Euen his owne louelove, (saith he): that is to say, because hee marked them of his owne free merciemercy, to shoule them out from the rest of the world: yea euen at such time as Abraham was barren, and alreadie striken in yeeres,Rom. 4.19. Hebr. 11.12. and as good as decayed and halfe deade, when as yet hee had no issue at all. And yet for all this, God chose him, so as that poore old fellowe became the welspring of your forefathers. Seeing then that God hath chosen you after such a sort, yee see there is none other cause of the comming of saluation vntounto you, but onelyonly his meere goodnesse. Now therefore consider how much you be bound to your God, and bee not vnthankfull to him, neither suffer such a benefite to slip from you, so as yee should be bereft thereof through your owne lewdnes and vnthankfulnes. This in effect is the doctrine that is conteined in this place.
Nowe, that we may fare the better by it, wee hauehave to marke first of all, that when God calleth vsus to be of his Church, so as he maketh vsus partakers of the Gospell, and of the things depending vponupon the same: it is not for yt we went to him aforehād, but because he hath chosē vsus. The word Chose is set down here to expresse the better that that thing came not of the people themselues, but that God was the first beginner therof. That is one point which wee ought to marke wel. For it is not onelyonly here that the holy Ghost speaketh thereof: but all the whole scripture is full of that doctrine: namely, of telling vsus that we must not seeke the cause of our saluation in our selues, as who shoulde say wee were better than other men.1. Cor. 12.4. Wee see that God giueth not his graces indifferently to all men: but that to set the greater shewe vppon his goodnesse, hee giueth that thing to one man which hee denieth to another. Wee see that most men are destitute of the Gospell at this day: and we see that euen where it is preached, most folke are as good as blinde and deafe still. Nowe when the Gospell is preached in any place, it is a kinde of choosing, and it is the verie same that Moses speakes of here. Seeing then that God causeth his worde to raine vppon vsus, so as we hauehave our fill of it euerie day: and in the meane season other much greater, richer, and nobler Cities want it and are destitute of it: let vsus vnderstande that this so great benefite commeth not of our owne seeking, neither hauehave we obtained it by our owne trauell or policie: but it is GOD that hath chosen vsus to it of his owne merciemercy. Marke that for one point.
Eph. 2.8.Againe, whereas it pleaseth him to giuegive vsus faith, so as we tast of his word, and are throughly fed with it, and it toucheth vsus inwardly at the very heart: let vsus vnderstand that yt is a second sort of chosing which god maketh of vsus. So then, let vsus yelde him his deserued praise, for in withholding it from him we bee traitors to him, and wee bereaue him of the thing that belongeth alonely vntounto him: and in so doing wee set vp our selues as Idols in his steede. For a man cannot take a greater honour to himselfe, than to beare himselfe in hand that he is the author of his own saluation, and that it is he that preuenteth God. If wee imagin so, it is a defacing of Gods glorie. And therfore let vsus beare this lessō well in mind.
Howbeit forasmuch as men are malicious, & when they cannot abolish Gods praise altogether, they darken it as much as they can: Moses excludeth here expresly all worthinesse of persons, and all desert of workes, in saying, it is the louelove of God. For it is not ynough for vsus to knowe that God hath chosen vsus to himselfe: but we must also know what it is that moued him thereto, and how he was induced thervnto. Did hee seeke the cause of it out of himselfe? No: but his owne louelove was the cause that he chose vsus. Nowe when the scripture speaketh of Gods louelove: it meaneth that free fauor which he beareth towards vsus, so as he respecteth not our persons nor seruices, nor aught else that wee can bring. Sith it is so, let vsus consider here Gods goodnes two wayes. For first of al when we hauehave his Gospel preached among vsus, and his Sacraments, whereby he gathereth vsus as it were into his fold, and sheweth himselfe to be our shepherd: it is (say I) a choosing of vsus, for the which wee be greatly bounde vntounto him: in so much that our maliciousnesse must needes be cast in our teeth, and bee called to account to receiue horrible vēgeance, if we make no reckening of so great a grace as he hath bestowed vponupon vsus. Therefore let vsus make much of the benefite that we inioy,De… ▪ … that is to wit, of Gods gathering vsus heere together in his name, to bee as his houshold folke.
But there is yet a seconde choosing: which is when euerie of vsus perceiueth that God hath inlightened him by his holie spirit, and made vsus to tast his worde, so as wee sticke to it by fait, and that hee hath graffed vsus into the bodie of Iesus Christ,Rom. … Eph. 5…to the ende we shoulde bee taken & held for members of him: which thing wee must vnderstand commeth not of our selues, nor of our owne power: but of Gods will, which vouchsafed to marke vsus out. And why? Let vsus not make long circuits to finde some reason in our selues: but let vsus holde vsus contented with the free louelove of our God, for hee is not bounde to any man. Hee might destroye all mankinde by his iustice: but yet for all that, he hath pitie vponupon vsus. And wheras he pitieth not all alike, but letteth whom hee list alone: therein he intendeth to giuegive the greater shewe of his goodnesse (as I hauehave said alredy) to the ende that wee shoulde compare our selues with others and say, Wherfore am I one of gods elect? wherefore hath God chosen mee to himselfe? I shoulde hauehave beene as other men are, if God had not reached me his hand. And what moued him to do it? His owne meere goodnesse. This comparison then must induce vsus to glorifie our God, when we see that he hath stretched out his mighty arme ouer vsus. And so we see, that that doctrine was not vttered onelyonly for the instruction of the people of old time: but that the same is common to vsus also at this day.
Remember (saith Moses) that thy God hath chosen thee. And why? Because hee loued thy fathers. And the same also is the cause why that in that high and excellent redemption which was made by our Lorde Iesus Christ, the scripture sendeth vsus to the louelove of God: for that is the onelyonly welspring. God so loued the worlde that hee spared not his onelyonly sonne.Iohn 3.16. What is the cause then that Iesus Christ is come to bee our Sauiour? What is the cause that the saluation which he purchased for vsus, is preached nowadayes vntounto vsus? What is the verie cause that faith is giuen vsus, and that God inlighteneth vsus by his holy spirit? We must alwayes resort to this grounde, that it is because God loued vsus. It is true that Saint Iohn saith generally, that hee loued the worlde. And why? For Iesus Christ offereth himselfe generally to all men without exception to be their redeemer. It is saide afterwarde in the couenant, that God loued the world when he sent his only sonne: but he loued vsus, vsus (I say) which hauehave beene taught by his Gospel, because he gathereth vsus to him. And the faithful that are inlightened by the holy Ghost,Eph 1.9. Rom. 8.16. Gal. 4.6. Eph. 13.14 hauehave yet a thirde vse of Gods louelove, in that he reueileth himself more familiarly to thē, and sealeth vp his fatherly adoption by his holy spirit, and ingraueth it in their hearts. Now then let vsus in al cases learn to know this louelove of God, & when we be once come to it, let vsus goe no further. Thus we see three degrees of the louelove that god hath shewed vsus in our Lord Iesus Christ. The first is in respect of the redemption that was purchased in the person of him that gaue himselfe to death for vsus,Gal. 3.13. and became accursed to reconcile vsus to God his father. That is the first degree of louelove, which extendeth to al men, inasmuch as Iesus Christ reacheth out his armes to call and allure all men both great and small, and to win them to him. But there is a speciall louelove for those to whom the gospel is preached: which is, yt God testifieth vntounto them that he wil make them partakers of ye benefite that was purchased for them by the death and passion of his sonne. And forasmuch as we be of that number, therefore are we dubble bound alreadie to our God: here are two bonds which hold vsus as it were strait tyed vntounto him. Now let vsus come to the third bonde, which dependeth vponupon the thirde louelove that God sheweth vsus: which is, that he not only causeth the gospel to be preached vntounto vsus, but also maketh vsus to feel the power therof, so as we know him to be our father & sauiour, not douting but that our sins are forgiuen vsus for our Lord Iesus Christes sake, who bringeth vsus the gift of the holy Ghost, to reforme vsus after his owne image. When as God doth so imprint in our harts the doctrine that is preached vntounto vsus by the mouthes of men: let vsus vnderstand that he sheweth vsus a third louelove. True it is, that to speake properly, God hath not diuers affections: wee must not imagine so: but I handle these matters according to our capacitie, and wee must consider of Gods louelove according to our slendernesse, because wee cannot attaine to his high maiestie as is said afore, and therfore euen he himselfe also vttereth himselfe to vsus according to our abilitie. And so wee see now that Gods louelove is vttered and shewed vntounto vsus euidently three wayes in our Lorde Iesus Christe:Col. 3.10. the cheefe whereof are when wee hauehave the gospell preached, and that faith is added vntounto it therewithall.
And as I saide, when wee once hauehave this free louelove of God, we must goe no further. For we see what hath happened to all such as hauehave not held themselues in such sobernesse. And surely when men are inquisitiue why God loueth some more than othersome: it proceedeth of a certain pride and spyte, in that they cannot abide that the whole praise of their saluation should rest in god alone. Men seeke alwayes to challenge somwhat to themselues. And therefore when it is tolde them that God calleth those whom he hath chosen, and that he chooseth whom he listeth of his owne free goodnes: they will needs fall to scanning, how so? Why doeth God prefer one before another? When they debate after that maner, it is not a simple inquisitiuenes, but a pride as I said, because they would faine be esteemed and finde somewhat in themselues wherewith to deface Gods meere merciemercy: And therfore it is good iustice that Satan shoulde afterwarde bleare their eyes, & set many fancies before them. And that is the verie cause that maketh them to goe alwayes seeking, that God choseth those whom he foresawe to be such as would become worthie of his grace. Againe, such as dare not alledge altogether their owne deseruings, doe say that they attaine to faith because God foresawe that they would be faithfull, and therefore reserued them to himselfe. So then, by that meanes faith shoulde proceede of mens workes. But such men doe in deede shewe that they be as it were blockish, when they make such conclusions: and yetnotwithstanding a great part of the worlde standeth vponupon that point, and is still blinded therewith. But as for vsus let vsus learne that whensoeuer Gods louelove is set afore vsus we must wholly hold vsus to it and rest vponupon it, so as it must suffice vsus that God is righteous, and yet notwithstanding not bounde to any person, but at his free libertie to choose whom he listeth, because hee receiueth them to merciemercy. For it is to the same purpose that he saith to Moses,Exo. 33.1… Rom. 9.15. as S. Paul alledgeth, I will hauehave merciemercy on whom I will hauehave mercy, and I will hauehave pitie on whom I hauehave pitie. As if hee should say, let not men fall to controlling of me in this case, nor bee so malapert as to aske why I shewe not merciemercy to all men: or why all are not delt with alike, or why I choose one and leaue another. Let them not dispute so with mee: for I hauehave power to vse my freegoodnesse where I list, and they must stoope to me: And whosoeuer dareth repyne at it, shall finally be confounded in his owne pride. Therefore to bee short, let vsus learne to glorifie our God. After what manner? Euen for his choosing of vsus. As for the castawayes, it is certaine that they will doe nothing but grinde their teeth, to blaspheme GOD, and wee see it to bee so. But whereunto doeth Moses bring vsus backe▪ He saith not yt they which are chosen shall glorifie God for any thing that they hauehave of their owne. Howe is it then that God wilbe glorified at our hands? Euen in this, that we beholding the benefites which hee hath bestowed vppon vsus, shoulde not exalt our selues aboue others, thinking our selues to be better or more noble and excellent than our neighbors: but acknowledge that hee doeth all those thinges of his owne free goodnesse. This is the doctrine which wee hauehave to gather vppon this text.
And it is said here that God chose Abrahams seede after him, because of the louelove that had gone long time before. And this serueth for a larger proofe of the thing that I hauehave touched: accordingly to Saint Paules saying,Ro. 9.11.12 that if God shewe merciemercy to men before they be borne, & before they hauehave done either good or euill: it is an excluding of all deserts. And that is well worth the marking. For God hauing chosen to himselfe the seede of Abraham because of the adoption that had beene made: hath yet a narrower choyce, as hath bene declared alreadie. For Esaw was of Abrahams linage as well as Iacob: and so was Ismael as well as Isaac: and yet yee see that both of them were cut off from Gods couenant, and his adoption abideth in the house of the others. What is the cause thereof? Gods choice, which I termed a testimonie of a more strait and deare louelove, which is the first, and which also I placed in the redemption made by Iesus Christ: and I placed the preaching of the Gospel in the seconde degree, and faith in the third degree. But for asmuch as here is no speaking but of the couenant that God made with Abraham: it is a generall couenant that extendeth to all his linage.Gen. 17.1. Therfore all they that came of Abrahams seede are comprehended vnderunder that couenant which god had made. God in respect of himselfe, knew who belonged to his election: but yet for al that, anon after, hee shooled out those whom he thought good, and took whom he listed to be of his houshold. Forasmuch then as wee see it is so: Let vsus beare in minde that God continueth his merciemercy to a thousande generations,Deut. 5.10. as hee himselfe saith. And yet notwithstanding let vsus assure our selues that in so doing his minde altereth not. When he setteth vp his Church in any place, he doeth it not vppon some sudden braide, but because he loued our fathers. Likewise nowadayes when we hauehave the Gospel preached and the Sacraments ministred: whence shoulde we thinke that that commeth? First we must vnderstande, that the gospel was preached through the whole world, and that our forefathers were gathered into Gods flock, to be made partakers of the saluation that was brought by Iesus Christ. Neuerthelesse by reason of their vnthankfulnesse and wicked dealing, the diuell got the vpper hande of the worlde, so as there insued horrible darkenesse and all thinges were put out of order. But nowe God hath as it were raised vp his worde againe: and what hath moued him to it? Euen the performance of his promise. For when hee had once extended his couenant through the whole worlde: it was his will to renew it againe, because of the promise that hee had made afore. And if it be demaunded wherefore God woulde hauehave his Gospel preached after that sort: it was for that it pleased him to come neere to such as liued at that time, because he had chosen them before they were borne.1. Cor. … Gal. 4.4. Againe we must vnderstande that the accomplishing of the fulnesse of time wherof the scripture speaketh, is not grounded vppon men, but vppon the good pleasure of God.Eph. 1▪ 1… ▪ We must come to this point, that God had ordeined the preaching of his Gospel in his own euerlasting purpose: and that our atteining to the possession of so great a benefite at this day by the vertue of that vnchangeable ordināce, is because he had called our fathers before we were borne, & that when they had made themselues vnworthie of the kingdome of heauen, and banished themselues from it as much as in them lay: yet notwithstanding God vouchsafed to cal vsus againe, and all through his owne free goodnesse. Thus yee see what wee hauehave to marke where it is saide, that God chose the seede of Abraham after him.
And by the way let vsus call to minde the thing that I hauehave touched alreadie, that is to wit, that Abraham was alone as the Prophet Esaie vpbraideth the Iewes.Esa. 51.… The trueth is that he exhorteth them to be of good cheere, though they be scattered abrode and cast downe. HaueHave an eye (saith he) to the quarrie whence ye were taken, and vntounto your originall. What was it? was it a great and infinite people? No: It was a sillie olde man al alone without child or issue. Behold, your mother Sara was barren all the time of her life, and her age was a further let that she might not conceiue: and yet hath God taken ye out of that quarrie, that is to say, of one man alone. Why then should yee bee afraide though yee were vtterly consumed▪ But yet for all this, hee vpbraideth them with their vnthankfulnesse, because they trusted still in their owne greatnesse, and if there were any likelihood at all, by and by it puffed them vp. And therefore let vsus learne by this text, first that Gods choosing of our forefathers was not for any worthinesse or nobilitie in them selues: but because he had pitie on them, which pitying importeth that they were in wretched case, and had beene vtterly forlorne, if God had not gathered them into the hope which they coulde neuer hauehave conceiued of themselues. Marke that for one point.
And secondly if wee see Gods Church scattered, so as wee be fewe in number, and it seemeth that there is no certaintie nor assurance for vsus, but all is like to goe to hauock in ye turning of a hande: Let it not dismay vsus. And why so? For God hauing once chosen Abraham did also multiplie his seede, notwithstanding that hee was a man stricken in yeares, drooping, and childlesse. So likewise nowe, although there be but a handfull of vsus, and we be despised and without power or strength to maintaine our selues: yet can God increase vsus, and hauing increased vsus he can preserue vsus. Wherefore let vsus learne to looke wholly to his goodnes, when the state of the Church lieth in hazarde, and let vsus not be out of heart: but although that to the worldwarde wee see it cast downe, and so diminished as it seemeth as good as nothing at all: yet let vsus not cease to be of good courage still, and to waite till God performe that which he hath done in all ages. For the manner of setting vp of the Church in good state againe, and of the preseruing thereof, must be wonderfull to the sight of men.
Now after that Moses hath spoken so, he addeth, Thy God chose thee, euen of purpose to bring thee out of the land of Egypt, before his face. He sheweth that the deliuerance of the people out of the lande of Egypt, proceeded of the said election, and consequently of Gods free louelove. And it is a point which wee ought to marke well. For it behooueth vsus to be led from one thing to another. As for example, when God doeth vsus any good, we doe indeede perceiue his goodnesse: but wee must mount yet higher. Wherefore hath GOD prouided so for vsus? not for any worthines or desert of ours: but because he had chosen vsus. And when or wherefore chose hee vsus? Wee must not range any further, but holde our selues to this grounde of Moseses. But in any wise let vsus marke whereof hee speaketh, that wee may the better make our profite thereby. Thy God deliuered thee out of the lande of Egypt, because he had chosen thee before, yea euen before thou wart borne. In so saying hee sheweth, that although this redemption was (to see to) but a deliuerance of the bodie: yet was it a figure of ye saluation that God had promised afore in the person of the Redeemer: and although the deliuerie of the people of Israel out of the lande of Egypt, was but as a temporall redemption: yet doth Moses say that it depended vponupon Gods freebestowed adoption. Seeing it is so in that case: what is to bee thought nowe, when wee bee to be brought out of the gulfes of hell to bee conueyed into heauen? (For by nature wee bee cursed,Eph. 2.3 6. and plunged in the gulfes of hell:) are wee able to get thence? Doeth it not belong onelyonly vntounto God to deliuer vsus thence? And if it were meete that God should choose the people of Israel to deliuer them from the tyrannie of Pharao: let vsus conclude, that by a more strong reason it was meete that when he shoulde deliuer vsus from the bondage of the diuell and from the bottomles pittes of hell: hee shoulde declare this vntounto vsus: that he had chosen and adopted vsus. Wherfore let vsus not onelyonly take holde of the death and passion which our Lorde Iesus Christ suffered for vsus, and of his sauing of vsus by his grace: but also let vsus come to the meane degree, namely that the cause why wee bee made partakers of the saluation that Iesus Christ hath brought vsus, is for that GOD hath adopted vsus. And when did hee that? After hee had founde some vertue or some good forwardnesse …n vsus? no: but before wee were borne, and before wee had done either good or badde, yea eue… at such time as wee were alreadie vowed and giuen vp to endelesse destruction.…om. 9.11. …ph. 2.5. This is it which we hauehave to note in the first place.
Neuerthelesse it is not for nought that Moses saieth also, that God brought out the people before his face: as if hee shoulde say, hee was their guide. For had GOD reached out his hande to his people but for once, and thencefoorth hauehave let them alone: to what purpose had that beene? It is not ynough for a mother to helpe vp her young childe when hee is falne downe: for hee may fall a hundred thousande times, and in the ende breake his necke: but shee must holde him vp still. Euen so our Lorde declareth that it was not ynough for him to hauehave shewed himselfe to bee a deliuerer of his people for a day or two: but hee helde on still, and conueyed them before his face, as a man that hath his eye continually vppon his childe. To bee short, hee sheweth heere that his goodnesse abode with the people euen to the ende, so as hee helde on in helping and succoring them, and mainteined them throughout. And why? for else his bringing of them out of the lande of Egypt had beene in vaine.
And afterwarde hee addeth, To destroy people mightier and stronger than they, that their lande might bee giuen them to inherite. Hee sheweth that God ceased not to goe through with his fauour towardes the Iewes, till hee had performed the promise that hee made to their fathers: that is to wit, of putting them in possession of the lande of Chanaan as hee had promised. But (as I hauehave saide alreadie) wee must compare our selues with the state of that people. And therefore let vsus learne, that God not onelyonly draweth vsus out of the gulfe of hell, and out of the cursednesse wherein wee were borne, and which would holde vsus alwayes locked vnderunder his wrath: but also holdeth on and continueth his goodnes towards vsus, so as hee will not misse but hauehave his eye still vponupon vsus, to watch ouer vsus vntounto the end. And if our Lorde had not such a care to defende vsus: in what taking were wee? Should not the diuell snatch vsus vp euerie minute of an houre? We see he trotteth vp and downe seeking euer to deuour,1. Pet. 5.8. and hee hath meanes to doe it. And could we scape his pawes if we were not defēded from thē by ye goodnes of our God? So then let vsus vnderstande, that God doth not onelyonly beginne our saluation, and then let vsus alone to shift for our selues: but that he goeth through with vsus as long as we hauehave nede, and performeth the thing that he hath begunne. Thus doth he keepe vsus alwayes in his sight: that is to say, hee neuer forgetteth vsus, but considereth our necessities, to prouide for them and to remedie them in due season. Now if God hauehave his eyes so open to thinke vppon vsus, that hee may succour vsus at our neede: Let vsus on our side also walke as before his face.Psal. 116 9. Esa. 29.15. & 40.27. And let vsus marke that wee cannot hide our selues from him: and therefore seeing he yeeldeth vsus such fauour and honour as to hauehave a care of vsus: it is good reason that all our life should bee answerable thereunto. And so, Gods goodnesse ought so little to make vsus negligent, that it shoulde rather spurre vsus forward to repaire to him with an earnester minde. In deede a man shall see some dogges and swine that will defame this doctrine of Election. When it is tolde them that God knoweth which are his, and that he wil neuer suffer them to perish: very wel (say they), then wil I duplicate page duplicate page cease to doe well: and so they mocke at God and his doctrine, shewing indeede that they neuer wist what the worde Election or Choyce meaneth. But as for vsus,Phil. 2.12. wee must take assurance by Gods grace, to liue warely and circumspectly: and good reason hauehave we to humble our selues, considering that we were damned and forlorne, and our God hath deliuered vsus, and moreouer shewed himselfe so bountifull towardes vsus as to make vsus heires of his kingdome,Eph. 2.5. Col. 2.13.14.15. Phil. 2.13. euen vsus that were the bondslaues of Satan. And on the otherside it standeth vsus on hande to walke in feare, seeing wee can do nothing at all of our selues, furtherforth than Gods grace vttereth it selfe in vsus. Againe it behooueth vsus to pray vntounto him, forasmuch as if he shoulde let vsus alone from the one ende to the other, wheras we be now aduaunced vp aloft, we shoulde tumble into the pitte euerie minute of an houre. Therefore wee hauehave cause heere to call vponupon our God, and to resort vnderunder his protection. Furthermore seing it is said that hee guideth vsus and keepeth watch for our welfare:Deut. 11.21. Ier. 16.17. it becommeth vsus to bee the more wakened to walk as in his presence, knowing that he marketh, not onelyonly all our doings,Act. 1.24. but also our affections and thoughts. Besides this, seeing that Moses knitteth here the deliuerance of the Israelits out of Egypt, with their possessing of the lande of Chanaan: Let vsus marke well that God will hauehave all his benefits linked together which he bestoweth vponupon vsus, vntil we be brought to the full perfection of our saluation. For it is not to be thought that God letteth vsus alone when he hath once called vsus vntounto himselfe, so as we shoulde be in daunger of being left vp to the spoyle: but contrariwise let vsus mark, that he will go through with the thing that he hath begunne, as S. Paul declareth in the first to the Philippians, where hee saieth yt this his calling of vsus,Phil. 1.5.6. importeth a warrantise that wee shall neuer bee left destitute of his defence, vntill hee hauehave brought vsus to euerlasting saluation. Thus yee see that the thing which we hauehave to beare in mind, is that as God is the beginner of our saluation, so is he the finisher thereof also.
And as touching Moseses interlacing of Gods destroying and driuing out of people that were stronger and mightier than they: it is true that God vsed an extraordinarie manner of dealing, in his rooting out of the Chananites and such other like as dwelt in the countrie which the Iewes possessed: but yet hauehave wee cause to thinke vppon the like at this day. For whither is it that wee ought to goe? whither doth our Lorde call vsus? To the heauenly life frō whence euen the verie Angels are falne. For wee know that the diuels, which as nowe are not onelyonly banished from the glorie of the heauenly kingdome, but also appointed to horrible damnation, were sometime as the children of God, and helde the roome whereinto our Lorde calleth vsus at this day. And nowe, are wee worthyer than the Angels which fell in that sort from aboue?Rom. 11.… 17. Eph. 2.… Moreouer, if wee come but to men: were not the Iewes as holy lynage? Sprang they not of the roote of Abraham? Yes: and what are we on our side? did the kingdome of heauen belong to vsus? No: no more than to the wilde Canniballes. But yet those natural children and as it were lawful heires by ye adoption of their fathers, are cast off and banished from the saluation wherevnto God calleth vsus at this time. They be driuen out, and we succeede as it were in an emptie place. HaueHave not wee cause then to magnifie the grade that God sheweth vsus in these dayes? Doeth it not appeare that this text serueth not onelyonly for the Iewes, but also ought rather to be applyed to our vse at this day? Then let vsus vnderstande, that seeing God hath chosen vsus to himselfe, wee ought in any wise to be wholy his, & to continue setled in the possession of his grace, howbeit not by walking in statelines & presumptiō, so as we should be proud of it: but by acknowledging with all lowlinesse, that wee hang wholly vppon the free goodnesse of our GOD. And let vsus not cease to assure our selues that he will go through with the thing that hee hath begunne in vsus, at leastwise if wee abide vnderunder the guiding of his hand, to suffer our selues to be ruled by him.
Nowe let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to rid vsus of them by forgiuing them for our Lord Iesus Christes sake: and therewithall to worke in such sort as wee may daily labour to renounce all our wicked lustes, and whatsoeuer else hindreth vsus to serue him, and altogether to rule our selues according to his commaundements. And so let vsus all say, Almightie God heauenly father, &c.