Sermons on Deuteronomy, Sermons · Sermon 53
On Saturday the third of August. 1555. The Liij. Sermon, which is the third vponupon the seuenth Chapter.
7. & 8. The Lord &c.
9 Knowe yee therefore that the Lord thy God is the God, [euen] the faithfull God which keepeth couenant and merciemercy with a thousand generations, to such as louelove him and keepe his commaundements.
10 And yeeldeth payment vntounto such as hate him before his face, to make them perishe. And hee will not forslowe to recompence him that hateth him [euen] to his face.
WE saw yesterday, that the cause why Moses saith here expresly, that God chose one certain people, & made not that grace common to all the world: was to humble those to whom god vttered himselfe, to the ende they should knowe that it befell them not for their desertes, nor through their owne purchase: but through the onelyonly goodnesse of God.Psal. 105.6. And that is the cause also why Dauid speaking of this people, saith, the sonne of Abraham Gods welbeloued, the seede of Iacob his chosen. Those two wordes are matched together, to shew that that people was shouled out from all other Nations, not for any worthinesse that was in them: but by reason of free election, and to expresse Gods goodnesse and louelove towards vsus the better: and therefore doeth he send vsus wholly thither. Truth it is that in this place he speaketh of the generall election of the whole people, in that God had adopted them, And that is well worth the marking. For in calling Abraham, God extended the promise of saluation vntounto his whole linage. Hee said vntounto Abraham, I wilbe the God of thy linage after thee. Heere then is a generall election (as they terme it) of the whole people, inasmuch as God separated them from the rest of the world,…. 4.20. telling them that hee tooke them for his inheritance and Church.…. 17.7.10 And in very deede, the signe of circumcision was as a seale, to warrant al the ofspring of that race, that God was their sauior: and so, that was such a grace as was common to all the children of Abraham. Howbeit, there is another second election or chosing, which is (as ye would say) streiter: namely, that out of ye same linage god chooseth whom he thinks good. And herein there is no contrariety. For we must consider ye degrees which the holy scripture setteth downe, when it speaketh of all mankind. It sheweth yt they be alienated or estranged from God, and consequently from the hope of saluation: by meanes wherof all men euen from ye greatest to the least, are damned. Now God draweth out of them whom he listeth. And to the intēt his grace should be ye better knowen, he chose one linage. And whose linage? Euen the linage of one man in whom there was no hope of issue. For when God said to Abraham, I wilbe ye God of thy seede after thee:Gen. 15.3. how many children & childrens children had he? He had not one, neither sonne nor daughter. He liued a long time after ere hee begate Isaac. He was old and drooping, and his wife was barren, so as there was no more hope of issue. And for ye same cause,Esa. 51.1.2. whē the prophet Esay intēded to vpbraid the Israelits wt vnthankfulnes, & with their pride & lustines which they were in, by reason yt they were growen to so great a multitude: & contrariwise with their vnbeliefe when they were fewe in number: Looke backe (saith he) to ye stone which you were hewen out of, look back to your wel head. What people had Abraham? He was all alone. And was your mother Sara fruitfull? Nay contrariwise God was faine to giuegive her a childe by myracle which shee neuer looked for, insomuch that it seemed incredible to her when she was told it. Seeing it is so: assure your selues (saith ye prophet) yee hauehave no cause to make any bragges, forasmuch as God hath shouled you out after that fashion. And for the same cause also doth Moses say in this text, If a man compare your state with the state of other Nations, he shall finde yt the other Nations are multiplyed by ye order of nature: but your father Abraham was all alone by himself, yea and an old man & drooping, & readie to creepe into his graue. Ye see then yt god chose a people which was not, of purpose to magnifie his free fauor & to make it the more manifest. Verily he accomplished ye thing which S. Paul speakes of in treating of the same Abraham:Rom. 4.17. yt is to wit, God chose the thinges which were not, & called them forth to giuegive them their being. S. Paul telleth vsus yt wee hauehave (as ye would say) a liuely picture in ye person of Abraham, to shew vsus howe it is yt God maketh vsus any thing, and exalteth vsus to honor. For (saith he) what was Abraham? A poore creature halfe dead. Was his linage in any state? Did it florish at that time? No, but it was more likely that hee should neuer hauehave had any issue at all. Then let vsus learn yt god guideth the things which are not, and bringeth them forth to giuegive them being: and so ye hope of the faithfull concerning their saluation, lieth not in themselues, but they look for it at Gods hand. As touching our selues, truely we be nothing: but God vttereth his power to giuegive vsus being. And so ye see, yt through his goodnes we begin to hope for life euerlastingly in his kingdome. Thus then ye first degree of election, is yt God chose the linage of Abraham, notwithstanding yt was forlorne as wel as all the rest of the world. And hauing done so, he stayed not with that grace: but forasmuch as a great nūber were estranged & as it were cut off frō ye line of Abraham: he pulled backe also whom it pleased him. And that is the cause why S. Paul saieth,Rom. 9.6.7. that all they which come of Abraham according to the flesh, are not reckened for his lawful children, I mean to Godward, in respect of ye spiritual inheritance yt was promised to the true linage. And for ye same cause S. Paul alledgeth ye saying yt is written in the 25. of Genesis,Rom. 9.12. & Gen. 25.22. & Mala. 1.2. namely that the elder shall serue the yonger, accordingly also as it is said by ye prophet Malachie, Iacob & Esaw were both of them the children of Abraham: & what is the cause why Iacob was receiued, and Esaw refused so as god disherited him, and vouchsafed not to establish any Church in his ofspring, but that as many as came of the line were mingled with the heathen, and belonged not at all to the body of Christ? Whereof came this? To whom shal a man impute it? It is to be vnderstood, that (as saieth S. Paul) God had giuen sentence of them before they were borne. For Iacob and Esaw were twinnes, and their Mother Rebecka bare them both at one burthen: and at that time what could the one deserue more than the other? God refused the elder to whom belonged the honor of first borne, yea, by order of nature: but God shewed that his grace was aboue nature. So then, Iacob was chosen, and Esaw refused. To whom shal a mā impute al this? Brought they any strength and vertue of their owne (as saith the prophet Micheas) for the which God esteemed the one more than the other? Should the Iewes (which came of Iacob) set vp their bristles against God, to saye that they were nobler than other men? No, but they ought to yeeld the honor to Gods free fauour, acknowledging that to be ye onelyonly cause of their saluation, and yt they hauehave not any thing of their owne wherfore they shoulde be preferred before other men. Heerein we see that God hauing chosen a people in generall, doeth notwithstanding reserue libertie to himselfe, to choose out of that people whomsoeuer he listeth, & to refuse ye rest. And so as I hauehave declared alredy, there is one election which god maketh generally: and another [particularly] of those whom he vouchsafeth to take for his children & heires. Nowe then, it is of Gods free election, yt we hauehave his word purely preached vntounto vsus,Eph. … and yt we hauehave his gospel & Sacraments. And euen therein we hauehave cause to confesse yt he hath shewed himself liberal vntounto vsus. For by what title is ye gospel giuen to vsus, rather thā to such as make greater account of themselues than we doe, and which are not inferiour to vsus in respect of the world? Why doth God leaue great kingdomes & principalities, and nations of renowne: & choose a little nooke, & a smal number of people, to say that his worde shalbe preached there? When it raineth so vponupon vsus, and al ye rest of the world abideth still in drought: is it not to bee concluded that God hath liberty to doe good to whom hee listeth? And is it not his only louelove, wherto we be beholden for it? Yes▪ So then, when the Gospel is preached in a place, and it hath the warrantes yt God giueth men saluation: (as when wee hauehave baptisme & the Lords holy supper ministred vncorruptly:) we may say it is an election that God maketh. But yet for all yt, in the meane time hee reteineth to himselfe whom he thinketh good, to the end that men shold not trust to the outward signes without faith & obedience, knowing that although we hauehave bin chosen to be of the bodie of the Church, yet if we make not our profite of that election, God can welynough cut vsus off againe, & reserue a smal number to himselfe. And although there bee some great multitude of vsus which confes al wt one mouth yt God hath chose… vsus: yet can we not therefore say yt he auoweth vsus for his childrē, except we liue in purenes of faith, & hauehave ratified ye couenāt which god hath made with vsus. And so let vsus vnderstand yt Gods liberality sheweth it self after al sorts to vsus, and yt therfore wee hauehave the iuster cause to louelove him more and more,Rom. … & to yeeld him all praise. For hauehave we his word? It is a free gift aforehand, whereby he hath bound vsus vntounto him.Col. … HaueHave we his sacramēts? They be the badges of his fatherly election: we hauehave not deserued any of all these thinges. But aboue all,Eph. ….… when it pleaseth him to imprint the certainetie of his promises in our heartes by his holy spirite: then is it a speciall adoption, then doeth hee shewe vsus that wee bee of the little nomber whome hee hath reserued to himselfe. And so (as I sayde afore,) wee see that in all respectes wee must keepe our mouthes shut from bragging of any thing: and on the other side hauehave it open to magnifie Gods goodnesse which he vttereth towardes vsus.
Nowe herevpon Moses addeth, That God will keepe couenaunt to a thousande generations of them that louelove him: yea through his merciemercy, saieth he. For as much as he treateth of the generall election: therefore he exhorteth the people to bethinke themselues aduisedly. Note ye (saith he) that for as much as God hath promised your father Abraham to be the God of his seede after him: he wil not faile you. But yet for all that, looke yt ye walk warely, for the couenant is made with condition, that ye must be sound and hauehave a right meaning heart. Therefore thinke not but that your God can driue you out of his house and out of his Church, if he finde you vnworthie of the benefit which he hath offred vntounto you. With yt meaning doeth Moses speake, when he putteth here a difference betweene them that louelove him and keepe his commaundements, and them that hate him. Now by these wordes we be taught, yt when God offereth vsus his word, it is alreadie an allying of himself to vsus, & a giuing of vsus a record of our saluation: but yet doth it not follow yt we may therfore be carelesse. Nay rather we must be quickened vp to imbrace ye promises which he sendeth vsus, so as we may rest wholly vponupon them, and bee stedfastly, setled in them all our life long. That is a thing wherevpon it behoueth vsus to think. True it is that God layeth open his heart vntounto vsus whē his word is preached vntounto vsus: there we be put in minde of his louelove, and also hauehave full assurance of our saluation. But yet must yt word enter in vntounto our heart, & preuaile with vsus: which thing is not done but through faith. And so let vsus understād yt Gods electiō is as it were defeated by vsus, vnlesse we be cōstant & continue stedfastly in it to ye end.Rom. 10.7.
But yet Moses noteth here againe, that this Couenant which God maketh with them yt beleeue him and obey him, is of his owne MercieMercy, least we should imagine that God respecteth our deseruings, as we see that men are commonly giuen to think: in so much yt if they meete but with a syllable which seemeth to tell them yt they may deserue I wote not what: they be puffed vp with pride, and beleeue wonders of themselues. That is the cause why Moses saieth expresly, yt God wil performe his couenāt & mercy. And he sheweth wherein this couenant consisteth. It is not yt wee on our side do bring him any thing why he shold louelove vsus: but yt he is mercifull vntounto vsus, as we see is said in the hundred & third Psalme.Psal. 103.13 …4. True it is yt euen there God requireth that wee should feare him, & indeuour to keepe his commandements. But yet howsoeuer the world go, he sheweth vsus alwayes that the thing which wee must vnderstand of him, is that he vseth pitie in handling vsus gently through his grace, and not according to our deseruing. Therefore let vsus beare this saying well in minde and weigh it throughly, where Moses telleth vsus that the couenant which God maketh with vsus, lieth wholly in his goodnes and no where else: and that it is not for vsus to puffe vp our selues with foolish presumption, as though we were worthie of such a benefite, or as though God did but recompence vsus: but that wee must alwayes looke vp to his goodnesse, so as when wee come vntounto him, wee doe nothing else but say, Alas Lord, we be sure that thou receiuest vsus to mercy as wretched creatures, and therefore vouchsafe to hauehave regard of our miseries, by shedding out thy mercy vponupon vsus. That is the thing whereof we be put in minde in this text.
Nowe furthermore Moses sheweth howe wee may keepe Gods commandements:Deut. 5.10. & 6.5. yt is to wit, by hauing ye things which hauehave bin treated of heretofore. And they be maner of speeches which import so profitable doctrine, yt it is good to renue ye remembrance of them, whē the text offereth occasion therof. Moses therefore ment to do vsus to vnderstand, that to abstaine frō doing of euill, & to keepe the things, contained in the law to outward show, is not all yt we hauehave to doe. As for example, if a mā hauehave not blasphemed the name of God, if he hauehave not led a disordered lyfe, if he hauehave not bin an adulterer, a theefe, a quareller, or a periured person, but hauehave liued honestly: all this will not suffice him. For why? Such seruice may be by constraint, so as the partie shall not obey of his owne free will, nor delight in submitting himselfe to Gods righteousnesse, to frame his life thereafter. That is the cause why Moses beginneth here with louelove. As if he should say, that ye beginning of good obedience to Godward, and of liuing according to his Law: is to determine wt our selues to delight in nothing more, thā to yeld our selues to him with al obedientnes, & to make that our whole pleasure, accordingly as wee see how Dauid protesteth, that Gods Law was more sweete and pleasant vntounto him honnie:Psal. 19.11. and not only that he did set more store by it, than by gold & siluer: but also that he imbraced it wt such louelove, as he gaue not himselfe to the pleasures of the world, nor was caried away with wicked affections to doe euill: but gaue himselfe wholly to well doing, and to walke according to Gods wil. So then, to offer willing sacrifices vntounto God, let vsus remember what is said in this text, and what hath bin treated of alreadie heretofore: namely that before there is any speech of the keeping of Gods commandements, LoueLove is set downe in the first place, bicause wee hauehave neede to giuegive our selues first vntounto GOD, and to hauehave our hearts (as ye woulde say) fast tyed and knit vntounto him, ere we can indeuour to behaue our selues: according to his lawe and righteousnesse.
But nowe let vsus returne to the matter that was touched before. Moses sayeth That GOD will keepe Couenant, yea euen with a thousand generations of them that louelove him. As if hee shoulde say, When God hath once planted his worde: hee continueth that grace, not onelyonly till the decease of those to whome he speaketh, but also to their children and their ofspring. Nowe then let vsus looke about vsus, and whereas wee perceiue Gods grace in that he hath vouchsafed to reserue vntounto vsus his word which was in maner abolished, and will hauehave the same now preached vntounto vsus: if wee (I say) perceiue his goodnesse in that behalfe: let vsus also hope that hee will continue the same towardes our children which hee hath begunne towardes vsus, if wee serue him by dooing the thinges that hee commaundeth vsus. Ye see then that the goodnesse which God sheweth vsus in his word, must not make vsus slouthfull and carelesse: but rather bee as a spurre to pricke vsus foreward vntounto him, that his holy couenant bee not broken on our part and through our default.
Furthermore whereas he sayeth, Knowe thou that thy God is God, yea and a strong God: thereby he meant to separate the liuing God from all the idols which the world hath forged in al ages. And it is a text well woorth the noting. For wee shall neuer serue God with all our heart, neither shall wee be able to trust in him and to rest vponupon him, vnlesse we be sure that he is almightie, and that he onelyonly is God. No doubt but the vnbeleeuers may well beare themselues in hand for a time that their religion is good, and the worlde seeth how wilfull they be in that behalfe: but yet all is but stubbornnesse whatsoeuer they make of it. And therefore it behoueth vsus to be fully resolued and perswaded of this, that wee must not hauehave a flying faith, so as our hoping to be saued is but at al aduenture. For we must alwayes beare in minde, how S. Paule saieth that we must know whom wee beleeue,2. Tim. 1.12. and that God is a faithfull keeper of that which wee hauehave committed vntounto him. Then if we know not that our God is one, and that he is alone, and that he is the verie true God: we shal be alwayes wauering and our faith shall hauehave no stedinesse. That is the cause why Moses saieth expresly, Know thou that thy God is the God. As if he should say, Consider in what state the wretched heathen mē and such as giuegive ouer themselues to superstition are. It is true that they wil talk ynough of God: howbeit, yt is but rouingly, they knowe not who he is. But it is not so with you. For seeing that your God hath taught you, and discouered himself to you: he hath certified you of his wil, and shewed you that ye need not doubt but your religion is such as you ought to sticke to. Now then, swarue neither one way nor other, neither halt ye, but go on right forth, seeing you bee sure of your religion. Marke that for one point.
Howbeit, for as much as we see men giuen to follow their own fansies, which notwithstanding doe but tend to their owne destruction: we must remember by this text of Moses, that vntill such time as we be sure that the God whō we worship is the true God: wee shall euer bee intangled in some one thing or other. And albeit that we doe our indeuor to serue him, at leastwise to our seeming: yet is it nothing, it is but faining, and that hope or trust is but a besotting of our selues. Wel may we hauehave some opinion: but as for to hauehave a setled faith, so as we may glorie that our saluation is laide vp in God, and that he will keepe it safely bicause he hath taken vsus to himself: it is vnpossible that we should hauehave any such certaintie, vnlesse wee can say with Saint Paule, I knowe whom I hauehave beleeued, and he will be a faithfull keeper of that which I hauehave committed vntounto him. So then, let vsus put such difference betweene the liuing God, and all the idols which men hauehave forged of their owne braine: as he may be knowē alone aboue all others. And that we may so doe, let vsus learne to deuise nothing of our own head. For as soone as wee father any thing vponupon God which is not in his owne word: it is all one as if wee did set vp an idoll: for by that meane we disguise him. Therefore wee must so sticke to the liuing God, to the ende we may bee his people, and hearken quietly to so much of his will as he sheweth vsus by his worde: as it may suffice vsus to hauehave so much knowledge of him as he hath reuealed by his word, without seeking any further. For as for those that are so bolde as to take leaue to say, I weene this is good, and why should not God take this or that in good worth? and in the mean while hauehave no warrant of the holy scripture: I say they forsake the liuing GOD, and turne away after idoles. For what else are the imaginations of men, but verie idoles to deface the true Maiestie of the onelyonly God? Thus much concerning this place.
Moreouer Moses termeth God Faithfull, to shewe that like as afore, he attributed strength vntounto him, (for the Hebrewe worde that he vseth commeth therof:) so must we also hauehave his truth before our eyes and in our rememberaunce, to the end to leane vntounto him & to referre our selues wholly vntounto him, knowing that Gods strength serueth not to abash vsus, but that whensoeuer it is spoken of, it is matched immediatly with mercy, to the intent we should be drawen vntounto him, and come to him with a cheerefuller courage. Then is it not without cause that Moses hath set down Gods trueth heere, of purpose to hold the people in obedience to him. And heereby wee bee taught, not to preace into Gods priuities, and to dispute of thinges that are too high for vsus, yea and vtterly vncomprehensible: but rather that wee must rest vppon his word and trueth, which he hath reuealed vntounto vsus. True it is that we must bee fully perswaded of this point, that GOD chose vsus in his euerlasting purpose,Eph … not bicause wee were woorthie of it, but bicause it pleased him so to doe: and that there is none other cause thereof but onelyonly his good pleasure, as the holy Scripture sheweth vsus. And so let vsus vnderstande, that although wee hauehave Gods worde:… yet will God hauehave pitie on whome hee will hauehave pitie, according to Saint Paules alledging of the same text, to shewe that albeit the multitude of people to whome the Gospell is preached bee neuer so great, yet God reserueth whome he listeth to himselfe, and it is meete he shoulde so doe, and yet notwithstanding we hauehave cause to glorifie him howsoeuer thinges goe, without attempting in any wise to grudge at it. But hauehave we knowē that? Would we be assured of our saluation? We must resort not only to Gods grace, but also chiefely to ye promises wherby he vttereth his louelove towardes vsus, as is said alreadie, Yee see then that the cause why Moses doth in this place attribute the title of Faithful vntounto God, is to the end that when folke will be sure of their saluation, they should not enter into foolish imaginations,Ro. 5.10.18. Eph. 1.7. but looke vntounto Gods woord which is before their eyes, whereupon they may be bold to rest. So then let it content vsus that our Lorde allureth vsus to him, and that the death & passion of our Lord Iesus Christ together with his righteousnesse is set afore vsus, so as wee know that by that meanes we may bee reconciled vntounto God, to the end yt our sins be not imputed vntounto vsus, but that we may be acceptable vntounto him. Seing that this is set down vntounto vsus: let vsus take hold of Gods faithfulnesse which Moses speaks of here, and let vsus not thinke that God offereth vsus such a benefite to deceiue vsus, but that he doth it to the ende that we should glorifie him in the middes of our miseries, and that although wee bee silie fraile creatures: yet we may say that the life of Iesus Christ belongeth vntounto vsus, and that we be already lifted vp to sit with him in the kingdome of heauen.Eph. 2.6. Thus ye see what we hauehave to beare in mind concerning the woord Faithfull.
Now for a conclusion Moses addeth a threat, saying: that God also will requite like for like to suche as hate him, yea euen to their faces, & that he wil not foreslow. In this place there is some darksomnesse in the woordes of Moses: for hee interchaungeth the number. God (saith hee) will yeild recompence to such as hate him to his face, or before his face. Then doth he shift the number, & it seemeth that whereas he sayth they hate him to his face, he ment to say that wee spyte God or hate God to his face when wee fall out into disorder and are so rebellious, as it should seeme that we would run against him, and defie him to be at open warre with him. But for as much as that woord is repeted twice, and in the end it appeareth that Moses spake of the faces of the transgressors: no doubt but it is a chaunging of the number, as the holy Scripture is commonly wont to doe. Therefore the very meaning of it, is that God will requite them to their faces, by making the hatred to turne backe vppon themselues. Othersome take it as though it were spoken of their lifetime, that God will not only punish the wicked and the despisers of his Lawe, after this present life: but also execute his vengeance vppon them aforehande to the sight of mens eys, so as we shalbe prouoked to feare him, by ye sight of ye punishments which he wil so execute vppon the disobedient. Othersome take it that God will requite it to his face, as though it were sayd yt wheras he spareth the wicked in this world, it is to the ende to ouerthrowe them and destroy them vtterly afterward, according as it is sayde by the prophet,Ier. 12.3. that God pampereth those whom he punisheth not out of hand, like as men doe fatte an Ox or a swine when they intend to kill him. And the prophet vseth that similitude, to the intent wee should not enuy the wicked, when we see them prosper. For is an Ox or a Swine to bee enuied, which is fatted but to the slaughter? and which shall hauehave his throte cut when he is once fatte? Now then, God handleth the wicked and the despisers of his maiestie after such a sort, as he may seeme to louelove them: but it is to hasten them the sooner to their destruction. And truly this is a good and profitable lesson: but as touching the present place, if wee read all the wordes of Moses throughout, there is no darknesse at all in them. For why? he addeth, God wil not foreslowe to requite them that hate him, eueryevery man in his face. And so Moses ment in effect to shewe, that men may be past shame in rebelling against God: but yet in the end they shal find that they hauehave too rough an aduersarie: and therefore God must be faine to pull them by the beardes to make them ye more ashamed. It is true yt as now they vtter great brags, and it shold seeme that they would make God ashamed, and put him to the foyle: but he can well skill to ouermatch them in such wise, as they shalbe faine to receiue their payment in their owne persons, yea and euen in their faces, according as it is sayd in the fifteeth psalme,Psal. 50.16.21. I wil reproue thee to thy face. And in that place God pleadeth expresly against hypocrites. How now, sayth hee? Becommeth it thee to take my name in thy mouth? Thou boastest thy selfe to bee myne: and thou wilt needes play the preacher, and defile my holy law with thy stinking mouth. Now when thou doest me such iniurie as to take vponupon thee to be a prophet, and to speake in my name, and in the meane while doest match and accō pany thy selfe with whoremongers, quarelers, and raylers: what will come of it in the ende? When I hauehave borne with thee a while, I will reproue thee to thy teeth, saieth he. Hee vseth there the word Face as he doth here in this text: but it is a common speeche in our language, to say that it is spoken to a mans teeth, face or heade. That then is the naturall sense of Moses.
And heere we be warned to humble ourselues before God, and to stoop in such wise as we prouoke him not to wrath through our hardnesse & shamelesnesse, so as he should shewe himselfe to be our aduersarie, to requite vsus to our face, that is to say in our owne persons, by being driuen to come before him to bee punished according to our desertes. Then let vsus not harden our hearts against our God, but let vsus learne to cast downe our eyes when he speaketh vntounto vsus. It is true indeed that wee ought to lift vp our heades when wee heare the promises of his goodnesse, so as faith must make vsus to stie aboue the cloudes. But yet doth not this let vsus that wee should not still bee ashamed in our selues, and hauehave an eye to our owne wretchednesse, and learne to bee sory for it, and thereupon labour to liue in the feare of God, bowing downe our neckes continually to receiue his yoke, and to beare it patiently. Thus ye see what we hauehave to marke as in respect of this word face, where it is sayd yt God wil recompence them all to their faces, which doe hate him.
But heere by the way a man might make a question, concerning this saying of Moses, that God wil not foreslowe to pay them to their faces, which hate him. For it is commonly seene that the wicked doe spend all their daies and all their whole life in prosperitie, so as it shoulde seeme that God is willing to please them in all thinges, in so much that it is sayd of them in the psalme,Psal. 73.12. that they goe on in continuall prosperitie vntounto their death, and pine not away as the children of God doe. Howe then is it saide that God wil not forslowe,Num. 14.18. seeing hee is long suffering? And men may see it with their eyes, though it were not toulde them in woordes. These two thinges agree very well.Psal. 103.8. For although God winke at thinges for a tyme, and punish not the wicked out of hand: when all is welreckened, the respite that hee giueth them will not bee so long, but that it shall euer bee true, that suddain destruction shall ouerwhelme them. And for proofe thereof, when the wicked say, Peace, all is safe:1. Thess. 5.3. then shall the suddeine storme fall vppon their heades.Esa. 28.15. When they thinke themselues to hauehave made a composition with death: then shall they bee ouertaken as a woman that falleth in labour of child ere shee bee aware, bicause shee mistrusted not that the houre or instant of hir trauell had bin so neere at hand. Euē after the same maner doth God ouerwhelme all such as shall hauehave abused his patience, when he hath borne with them for a time. Now then although God shew not himselfe a iudge to them so soone as we would: yet doeth he not faile to destroy them without foreslowing. Therefore let vsus hauehave an eye to the shortnesse of our life, least we fall asleepe: and let vsus vnderstand, that although God make not hast after our opinion: yet notwithstanding he foresloweth not, bicause he forgetteth not the offences which he winketh at, and which he punisheth not out of hand. Let that serue for one point.
And let vsus mark further, that God hath not indented with vsus so as wee may say he ought to let vsus alone vnpunished vntill death. For although hee execute not his iudgements all after one rate: yet doth he often punish the wicked euen heere, and shewe vsus examples before our eyes, to teach vsus to stande in awe of him, as the prophet speaketh of it.Esa. 59.19. Seeing then that God will alwayes shew himselfe to be our Iudge, both during this mortal life, & after our death: Let vsus not delay our returning vntounto him from day to day, but let eueryevery man quicken vp himselfe, & walke carefully, forasmuch as if any man fall asleepe, if he wil be wel wakened againe, he must be faine to set this saying of Moses before his face, That God will pay them all home which do hate him. Truely ye wickedest creatures that be will not say they hate God: but yet it is so in deede. And for proofe therof, all such as are desirous to hauehave liberty to liue naughtily, to giuegive themselues to all iniquitie, could find in their heartes that there were no God in heauen to iudge them. To bee short, if we louelove God, wee take pleasure in goodnesse. But we cannot louelove him without his Iustice: for they be things which cannot goe asunder. Therefore let vsus conclude, that as long as wee doe euill wee hate God. And why? For inasmuch as we bee loth there should bee any order or gouernment in the world: wee would not that he should be acknowledged with his righteousnes and goodnes. Now then, when the wicked doe giuegive themselues the brydle to despise God and to transgresse his commaundementes: they coulde finde in their heartes to hauehave him plucked out of heauen if it were possible. Wherefore let vsus marke well, that God doeth not without cause auow, that al such as breake his commaundementes are his deadly enemies, inasmuch as they be against his Iustice, without the which he cannot be God. And therefore let vsus beare in minde the thing that hath beene declared already, namely that if wee purpose to obey God, we must honour him in such sorte, as we may like well of his Iustice and mislike of euil dealing: & that although we fall into it through infirmitie, yet we may pray God to lift vsus out againe, and so to holde vsus vp by his power, as our whole seeking may be to submit our selues vntounto him, and to forsake all our owne affections and euill lustes in such wise, as we may bee reformed according to his righteousness, and consequently obey his holy Law.
Now let vsus cast our selues downe in ye presence of our good God with acknowledgement of our faults, praying him so to beare with vsus in thē, as he vse not yt rigor towards vsus which we hauehave deserued: but yt of his infinite goodnes he reache vsus his hand, & print his word after such sort in our hearts, as it may take roote there, and wee neuer swarue any way from it, nor he suffer such blessing to become vnprofitable through our fault & vnthankfulnes: but that we may make it auailable, by receiuing the promises of our saluation, to continue stedfastly in them vntounto the end, and by shewing our selues willing to bring to passe yt God may be honored & serued, not only as long as we liue, but also after our decease, so as they yt come after vsus may continue in exalting & magnifying his glorie, that he may be worshipped on all hands with one cōmon accord, vntill he hauehave rid vsus quite and cleane from all the vanities and corruptions of this world, & made vsus partakers of the glorius immortalitie which wee possesse not as yet but by hope. That it may please him to graunt this grace, not onelyonly to vsus but also, &c.