Sermons on Deuteronomy, Sermons · Sermon 7
On Wednesday the xvij. of April. 1555. The seuenth Sermon vponupon the first Chapter.
29 And I sayd vntounto you, dread not, neither be afraide of them.
30 The Lord your God which goeth before you will fight for you, lyke as hee did with you in Egypt before your eyes.
31 And in the wildernesse where thou hast seene how the Lord thy God bare thee (euen as a man beareth his sonne) in all the way which ye hauehave gone, vntill ye be come vntounto this place.
32 And yet for all this, you hauehave not beleeued the Lord your God,
33 Who to prouide you a place to pitch your tentes in, went before you in the way, in fyre by night to giuegive you light in the way that you should goe, and in a cloude by day.
IF hardinesse were well taken, it were an excellent vertue worthie of great prayse, and exceedingly requisite in al a mans life. For if wee be fearefull, and hauehave not a stout courage to doe well: it will be an easie matter to cary vsus to all naughtinesse. But yet for all that, the worlde knoweth not how to bee hardie. And that is the cause why men are so much giuen to rashnesse, & so bold & ouerbold to aduēture vponupon foolish matches without aduisemēt. But if we aduēture vponupon things on our own head & fancie, & put not our trust in God: it is a building without a foundation. Neuerthelesse, it is not for vsus to looke for Gods helpe, furtherfoorth than he hath bound himselfe to it by his promises. The way then that we ought to be hardy, is that when we hauehave once sought out Gods will, wee obey it simply without attempting any thing at our owne pleasure. Be wee once at that poynt, wee must examine our owne strength and abilitie, and finding nothing but weakenesse there, wee must vtterly distrust our selues and resort vntounto God. And forasmuch as he of his owne free goodnesse vouchsafeth to assure vsus that hee will not leaue vsus at our neede: we must thereupon conclude, yt we cannot miscary being vnderunder his protection.
Now then wee see that the true hardinesse which God alloweth of, is when men trust not to themselues, ne leane to their owne wit and reason, but yeelde themselues wholy to him that ought to gouerne them, and depend vponupon his grace for all thinges which they want, and thereupon goe foreward stoutly, without shrinking or swaruing one way or other. And this lesson is shewed vsus in the text that I rehearsed euen now out of Moses. For there hee exhorteth the people to hardinesse, and sheweth them why. The Lorde your God (sayth he) will fight for you. As if hee should say, If you esteeme your selues the more for your great multitude, or thinke to ouercome your enemies by your own power: it is but foolish presumption, and God wil punish you for being so puffed vp with pride. And if ye should attempt any thing without Gods leaue and without hauing his worde for it: that also were an ouerweening which should not scape vnpunished.
But forasmuch as God is on your side, and you hauehave his promise that he will not faile you, and you be not come hither but by his leading of you with his owne hand: Be not afraid. Thus sendeth he them to Gods will, to the ende they should not doe any thing which is not lawfull. Againe, he will hauehave them to leane altogether to Gods promises, and because they could not hauehave in themselues the thinges that were requisite: he will hauehave them to hope that God will assist them. Now, this was spoken to the Iewes whom Moses gouerned at that time: but yet is it a doctrine whose vse is euerlasting in Gods Church, as is sayde afore. We hauehave not the Chananites for our enemies against whome to fight: but yet doe wee knowe yt this present life of ours shall not be idle, but that God will hauehave vsus kept occupyed lyke men of warre that are waged to battell. And who be our enemies? Satan with all the shiftes that he hath, and all the vnbeleeuers through whom we must passe. For here wee be mingled with such as seeke nothing els but the destruction of Gods children, wee hauehave infinite temptations, and to be short wee neede neuer to go out of our selues to finde incounters enow: for all our lustes, and all that springeth of our fleshe, is deadly enmitie against GOD, as sayth S. Paul to the Romans.Rom. 8.7. Seeing then that God hath ordeyned that wee should mainteine battell all our lyfe long, and wee hauehave a greate sorte of enemies, yea and those very mightie and strong, which neuer cease troubling of vsus: it behoueth vsus to get vsus hardines: for if we shrink, anon we be ouercome. Therefore it standeth vsus on hand to be armed with inuincible constancie, or else if eueryevery of vsus followe his owne swindge, God wil let vsus alone. So then, are we desirous that God should guide vsus, & hold vsus vnderunder his protection, & withstand our enemies to giuegive vsus victorie against them? Let vsus walke in obedience, and learne to leade our lyfe according to his will. For whosoeuer roueth abroad at randon, forsaketh Gods helpe. Againe, let no man beguile himself vponupon trust of men, forasmuch as they are commonly disapointed of their enterprises. And it is good reason that God should laugh them to skorne, when they fling forth so at al aduenture, and keepe neither way nor path. But lyke as most men are so ouerlustie, that they can away with nothing worse, than to beare the yoke that God layeth vppon vsus: so eueryevery man would hauehave libertie to doe what he listeth, and it is seene that all men make warre against God and his worde, so as their iollitie cannot be daunted, but they be worse than wilde beastes. And therefore doe most men abuse themselues with their owne deuices: for they regard not what God permitteth them to doe. When a man will aduaunce himselfe for vaineglorie, he regardeth not what is lawfull, but pilleth, polleth, and filcheth by hooke or by crooke. He hath an eye to the ordinarie custome of the world, but as for to frame himselfe after Gods lawe, he hath no minde at all: He neuer thinketh thus with himselfe, beholde, my God giueth me no leaue to doe this thing, and therefore I must forbeare it. He hath no such thought with him.
Wel may men coakes themselues for a time, and beare themselues on hand that all the world fauoreth them: but in the end, God will make all their enterprises to vanish away, so as they shallbe all confounded. And why? Because they ranne gadding about, and kept not the right way. Now then, if we will be guided by Gods hand, and succored by him at our neede: let vsus learne to rule our lyfe aright, and to submit it wholy vntounto him. If wee be not at that poynt, let vsus not looke for any helpe at his hand: but rather to hauehave him against vsus as we bee worthie. Thus much concerning the first point.
But yet for all this, the matter lyeth not altogether in being desirous to serue God, & to absteine frō the foolish attempts yt cary men away. For there may be some that are pliable enough, & which would faine doe the thinges that God commaundeth: but therewithall they be puffed vp with a fond selfe weening, bearing themselues in hand that they be able to compasse the things that they hauehave to doe, and trusting to their owne reason. But our Lord cannot abide to be robbed of the honor that belongeth vntounto him. For what hauehave wee whereof it is lawfull for vsus to boast? When we hauehave gathered all our powers vntounto vsus, wee shall finde them to be nothing but a vaine and fond shew. And therefore wee must bee faine to put to the second poynt which I hauehave touched. Which is, that here we be warned to submit our selues to the obedience of God, so as we seeke the thinges that he giueth vsus leaue to seeke, & aske counsell at his mouth what things he lyketh and alloweth: to the intent that knowing our selues to bee ouerweake, yea and that there is no wisedome, strength, nor towardnesse in vsus, but that al our powers fayle vsus: wee may pray him to guide vsus and to giuegive vsus good direction, and to hold vsus vp with strong hand, so as wee ground not our selues vponupon our owne weening or opinion, but altogether vppon the assuraunce of his worde. Hath God promised to helpe vsus? then let vsus not doubt but he will doe it. HaueHave we no promise at his hand? then must we needes be at our wittes ende, till he comfort vsus and strengthen vsus by shewing vsus his wil. Thus yee see what wee hauehave to marke vppon this text of Moses.
And therefore although it be vnpossible for a christen man to step one step without falling: yet must wee not be out of hart. The reason is, because wee hauehave Gods promise, that he will fight for vsus. Eph. 6.12.Our fighting (sayth Saint Paul) is not against fleshe and bloud; beholde, all the powers of the ayre are against vsus. For the diuil is named the prince of the world, he is aboue vsus, and holdeth vsus as it were betweene his pawes and in his throate, so as he is lyke enough to swallowe vsus vp eueryevery minute of an houre lyke a lyon: and we hauehave neither strength nor sense to withstād him.
But yet for all that, we must conclude, that forasmuch as we be in the protection of our God, we be sure of the victorie, if we fight wel. Therefore let this saying be well printed in our minde, that the Lord our God will fight for vsus. When there is any question of doing well, the Papistes cling to their own freewill, and it seemeth to thē that God layeth the brydle in their necke, so as they be able to doe this and that, whereby they ouerthrowe themselues as they be worthy. But contrariwise let vsus flee to our God, and hope to hauehave him doe the thinges that we cannot doe.
Furthermore let vsus marke well, that this doctrine could not stande, vnlesse wee were vnable to fight for our selues. For were wee of power to resiste our enemies, Gods fighting for vsus were more than needed. Then doth it follow, that his fighting is because wee hauehave no power at all, because our armes are as good as broken, and because wee bee lame from the sole of the foote to the crowne of the head. And in good sooth, if the Iewes hauing to doe but onelie with mortall and transitorie enemies, needed to hauehave God to fight for them: what had we need of? I pray you, when wee see Satan and all the worlde readie to giuegive assault vponupon vsus, yea and that he hath alreadie gotten the forehand of vsus, and in the meane while wee hauehave neither wall, nor banke to holde them out, but (which is worse) all our owne lustes are as dartes wherewith Satan may serue his turne to wound vsus with all: can wee defend our selues, hauing so hard a battell to beare out? No: and so wee see how the poore papistes are deceiued, in presuming vppon their owne freewill, and in bearing themselues on hand that if they hauehave neuer so little helpe of God, they can well enough get the vpper hand of Satan. On the contrary part, it is not sayd that God will supply some little default with his power, and that wee must fight first to preuent him: it is not sayde so, but that it is our God that fighteth for vsus. It followeth then that all that euer wee doe, is done by the onelyonly power that hee giueth vsus, so as it is borrowed of him.
True it is that wee would fayne runne, & that wee make great indeuers to serue God: but whereof commeth that, but of this, that knowing our selues to be vtterly vnable, wee presume not vppon any power or abilitie of our owne, but doe feele that we be not yet come to perfection? And so, to be short, all our fighting commeth of the meere grace of the holy Ghost.
True it is that God worketh not in vsus as in logges or blockes: for his will is to exercise vsus as I hauehave sayd already. Therefore when we should doe well, wee must hauehave a good mouing and a liuely affection: and although we hauehave bin letted and drawen away, yet must wee take courage to inforce our selues, that God may worke in vsus as in his instruments. To be short, the battels of the faithfull are paynfull enough: but yet for al yt, we must come backe to this point, that it is God which worketh by vsus, and that all that euer wee doe proceedeth of him, insomuch that without him wee could not stir one finger, no nor so much as thinke one good thought. And so yee see how this saying that the Lord our God fighteth for vsus, is accomplished. When wee be once come to that poynt, although our enemies be neuer so terrible, yet let vsus not be as men dismayed, assuring our selues that God alone is strong enough for vsus, and that although all the world should set themselues against vsus, yet ought wee not to care for them.
HaueHave wee made that account once, with ful purpose to withstand all Satans assaultes: we must also put the same doctrine in vre in all the rest of our lyfe. And so, when wee see our selues beset with neuer so many wicked persons, and that they lie in wayte for vsus, continually following their lewd practises and deuices: what hauehave wee to doe? Wee must walke on playnely and vprightly, and not hold with the hare and hunt with the hound as they say.
When wee see that the wicked labor all that they can to ouerthrowe vsus, let vsus not doe as they doe, but let vsus looke what God commaundeth vsus, & frame our selues thereafter. And besides that, let vsus consider, that we shall bee as a pray to them, if God had vsus not in his keeping. But seeing hee hath promised vsus that hee will hauehave a care of vsus, (as in deede he is our father) and that he will maintaine vsus in our iust quarels, and set himselfe against all such as labor to oppresse the right: forasmuch as hee of his infinite goodnesse vouchsafeth to take our case in hand: let vsus goe on hardily, and although our enemies be neuer so wyly, & hauehave the world at will, and hauehave a nomber of practises ready for vsus: let not all this abash vsus, nor make vsus to step out of the right way. For why? seeing that God is on our side, what a shame were it to preferre mortall men before him, as though they were able to get the vpper hand of him? So long then as the creatures are not able to preuaile against God, let vsus assure our selues of the victorie, forasmuch as it cannot but fall on our side. Thus you see how wee ought to apply this doctrine of Moses to our vse.
Furthermore we must also wey well this saying which he addeth, namely that God had giuen them a hansel thereof in Egypt, so as they had good warrant to put their trust in him, and that throughout the wildernesse he had ruled them lyke little babes, and borne them in his armes. Seeing it is so (sayth hee) that you hauehave had proofe of the power of your God in deliuering you from the handes of your enemies: and seeing you hauehave also perceiued his fatherly care towardes you, and that not for one day onelyonly, but for a long time together: You be too too vnthankefull if you make not this conclusion, that he will no more faile you hereafter. To bee short then, to confirme this people withall, Moses alledgeth here the experience of Gods fauor which they had had. And although this poynt hath bin treated of heretofore: yet forasmuch as it is repeated again by Moses: I must needes rehearse it againe and put you in remembrance thereof: for there is no superfluitie in ye speach of the holy Ghost. Wherfore let vsus marke well, that when God putteth vsus in minde of his former helpe and grace, his meaning is that wee should thinke well vppon the great nomber of benefites which we hauehave receiued at his hand. And the same ought to serue vsus for a warrant, that he wil continue to the end. For he is not lyke mortall men which alter and change their minde: neither is his abilitie abridged: and to be short, he neuer ceaseth to do men good: whereas on the other side, if a man hauehave done his friend a pleasure, he will perchaunce be willing to doe as much for him the second time. But if his friend make none ende, he will be wearie of him. For he may say he is not able to doe for al men, and that he hath other friends whom he must doe for, as wel as for him. Againe, wee know that men are not constant. But there is no such thing in God, for the more good that we receiue of him, the readier are his riches for vsus, and they neuer diminish. And as for him, he doth not thinges by fittes as creatures doe, but he continueth alwayes in one will. There is not so much as any ouershadowing in him, as sayth Saint Iames,Iames. 1.17. to shewe that he is alwayes lyke himselfe, and keepeth continually at one stay. Thus may wee assure our selues of Gods grace for the time to come, by our former experience of his succouring of vsus at our neede heretofore, in that he hath reached vsus his hand. To be short, all the good that God doeth vsus, ought to serue vsus to confirme our faith.
But nowe let vsus see what our vnthankefulnesse is. For hath there passed any day since our comming into the worlde, wherein God hath not assisted vsus a thousand wayes? yea and did we not finde him a father, before we knew him, yea and euen before wee came out of our mothers wombe? How should the childe be nourished in the mothers womb whē he is there as in a graue, vnlesse God vttered a wōderful goodnesse therin? Be we once entered into the world? behold, wee be hemmed in round about with miseries. Could we passe ouer one minute of an houre, if God shewed not himselfe to hauehave a continuall care of vsus? Now then seeing that our God hath vttered himselfe vntounto vsus so manie wayes: is there any excuse for vsus if wee be still in doubt and distrust of him, so as wee cannot leane vntounto him? Againe let eueryevery man looke vponupon himselfe [how God hath dealt with him particularly.] For besides the common course of this worldly lyfe, and the thinges that are ordinarie to all men, eueryevery man ought to consider thus: Go to, I hauehave bin in such a daunger and in such a necessitie, and god hath helped me. How hath he wrought with me vntounto this day? Hath it bin long of my selfe that I hauehave not bin vndone and destroyed a hundred thowsand times? was it through mine own power, that I hauehave bin preserued? No. Then must it needes be that I had his helpe to saue me, during the time that I was as good as senselesse. And afterward he shewed me the lyke fauour againe, when I had not yet any discretion to acknowledge it and to honor him for it. Now if I hauehave receiued so many benefites of him: ought I not to hope that he will continue to doe so to me still hereafter? Let eueryevery man then bethinke him of the benefites that he hath receiued at Gods hand, as well for his soule as for his body: and then shall wee be sufficiently conuicted, that he hath powred out the riches of his goodnesse vppon vsus, and that in such sorte, as we may well trust in him, that he will neuer forsake vsus nor put vsus out of minde. After this maner must wee put this text in vre, where Moses speaketh to the Iewes and sayth thus: consider what you hauehave found at the hand of your God vntounto this houre. How hath hee dealt with you? how mightily hath he ouermaistred the lād of Egypt, and deliuered you from the bondage wherein you were? And besides this, Moses noteth here a double circumstance, whereby the people were conuicted of gods mighty working in their behalfe. For (sayth he) He hath fought for you in Egypt, yea euen before your eyes. As if he should hauehave sayd, that the miracles which God had wrought, were not darksome nor done in hudther mudther, but so openly, and apparantly, as the people could not say, we knowe not how the case standeth. God then shewed himselfe after a visible manner in that behalfe, so as yee cannot but knowe that he reached out his arme. That is the first of the two circumstances.
The other is this where hee addeth, that from the time of the peoples deliueraunce, God had maintained them, yea and that with such kindenesse and gentlenesse, as a father that had borne his childe in his armes could not hauehave done more for him. Now these two poyntes belong to vsus. For they bee the too meanes whereby God procureth and furthereth our saluation, vntill he hauehave brought it to full perfection. On the one side hee fighteth for vsus: for wee shall neuer bee without enemies as hath bin declared already. If wee be not acquainted with God, the deuill will reigne peaceably ouer vsus, and wee shall delight to bee vnderunder his tyranny, as they that are naturally giuen thereunto. But if God call vsus to him: then shall wee feele the deuill vtterly against vsus, and wee shall see the world inflamed with deadly hatred towardes vsus. To be shorte, there will be such a sorte of enemies to bidde vsus battell, as wee shall not knowe on which side to turne vsus. Lo in what plight Gods children are. Now then, his power must bee fayne to maintaine vsus, and to fight the battell: and if he hauehave done it for the Iewes, hee must be faine to doe it now for vsus too.
Thus yee see that the first meanes whereby God sheweth himselfe to be our Sauiour: is that hee armeth vsus against our enemies, or rather that hee himselfe is our shielde, our strong holde (as he nameth himselfe oftentimes in the scriptures,Psal. 91.2.) our bulwarke, our captaine, and to be short, all that euer wee bee. Mark that for one poynt.
Now herewithal, when God hath so strengthened vsus, and giuen vsus the vpper hand of all assaultes that could be put vntounto vsus: he must bee faine to vpholde vsus still within. For else shoulde not we bee able to goe one step, and wee should want all that euer belongeth to our saluation. And euen as a young childe should dye, if it were not succoured: euen so is it with vsus. If a little childe be let alone, hee will cast himselfe into the fire or into the water, hee coulde not take one bit of bread to feede himselfe withall, hee must be borne in armes, hee must bee swadled, he coulde not dresse himselfe, he would starue for cold sooner than come to the fire, and to be short, wee see that a young babe before hee come to some age, is the miserablest creature that can bee deuised: and euen so is it with vsus in respect of our God. Let vsus set as much store by our selues as we list, as wee see that men doe, glorying maruelously in their owne opinion: and yet is there more infirmitie in vsus than in little infantes. He must be faine to rule vsus, he must be faine to feede vsus, he must be faine to cary vsus, he must be faine to clothe vsus, he must bee faine to doe all for vsus. For if wee hauehave any witte at all, it is of his gift: if we hauehave any strength, it commeth of him: if wee hauehave any abilitie or helpes, it is he that giueth them. True it is, that wee could not inioye the least benefite in the worlde, but by fayth, I meane to our profite: but yet for all that, it is hee to whome wee be beholden for all. Now therefore, when wee once perceiue that God hath giuen vsus strength and stoutnesse to outstand the temptations that Satan hath stirred vp against vsus: that wee hauehave not bin woūded to death by his venemous darts and arrowes: that we hauehave not wallowed in the mucke of this worlde: that wee hauehave not bin caught in the snares of the wicked: that their practises and wiles hauehave not preuailed against vsus: and that God hath succoured vsus at all assayes: I say when wee hauehave perceiued that: let vsus also consider that God hath borne vsus, that he hath fed and nourished vsus, that hee hath clothed vsus, and yt he hath as it were put our meat into our mouthes. The thing then whereupon wee must sette our mindes, that wee may well bethinke vsus of Gods benefites: is that the same must serue vsus for a warrant and confirmation of our fayth, both in lyfe and in death.
But yet the similitude that Moses vseth where hee sayth, as a father beareth his childe: deserueth to be well weyed. Truely if there were no more but this, that God compareth himselfe with a fleshly father: it were a singular record of infinite and incredible louelove. What a one is GOD if he be taken in his maiestie? Are wee worthie to come to him so familiarly? Now then seeing hee taketh vppon him the person of a man, and a creature, and lykeneth himselfe to them that beare their children: therein we see how he humbleth himselfe, of good wil to accept vsus in like case as if we were his owne children. And what a token of louelove is that? Now as for vsus, wee be nothing woorth: needes then must wee acknowledge an inestimable goodnesse in our God, when he putteth off his maiestie, to make himselfe lyke a man.
Neuerthelesse hee contenteth not himselfe with this similitude onelyonly, as wee shall see hereafter in the song.Deut. 32 For there he lykeneth himself to an Eagle, which stretcheth out his winges to cary his young ones, and to trayne them to sore in the ayre. Seeing that God putteth himselfe as it were vnderunder the shape of a byrde, to shewe vsus the passing fatherly care that he hath of vsus: I pray you, ought not wee to bee rauished with wonderment, when God stoopeth so vntounto vsus, to make vsus perceiue the louelove that hee beareth vsus, and the fauour that hee meaneth towardes vsus? [yes surely.] For what a maiestie importeth this worde GOD? And what are the birdes and vnreasonable creatures? [Nothing.]
And yet notwithstanding, beholde, God loueth vsus so greatly, that to expresse the louelove which he beareth vsus, and to witnesse his goodnesse towardes vsus, hee lykeneth himselfe to a byrd, and vsus to his little ones. Sith wee see this, let vsus learne to magnify the goodnesse and infinite grace of our God better than wee hauehave done heretofore, and let eueryevery of vsus awake and inforce himselfe to consider them throughly. For wherefore is it that our God transfigureth himselfe in such sorte, but to reproue our vnthākfulnesse, because we be so ouer grosse and dulheaded, as we let the benefites slip which he bestoweth vponupon vsus, and digest them not to conceiue the goodnesse of them, and to take heede of them? That is the cause why he setteth them before vsus after that fashion. And we see also how our Lord Iesus speaketh of himselfe, in bewayling the destruction of the Citie of Ierusalem.Mat. 23.37. Howe oft (saieth he) would I hauehave gathered thy little ones vnderunder my winges, and thou wouldest not? There our Lord Iesus speaketh not as man: but sheweth yt inasmuch as he is the euerlasting God, he played the part of a henne towardes the Iewes, and had his winges stretched out to hauehave brooded them: and that they on their side played the wylde beastes that woulde not bee tamed. When wee shall once hauehave knowen the fauour of our God towardes vsus: let vsus beware that it be not so defaced as we may iustly bee accused of vnwillingnesse to suffer our God to gouerne vsus peaceably. What is to bee done then? Seeing that our GOD sheweth himselfe so louing and kinde hearted, that he protesteth himselfe to bee as a father towardes his little babes, in bearing with our feeblenesse and infirmities: and seeing that he saieth by his Prophet Esay,Esa. 49.15. that although all the mothers in the world should forget their children, yet would not he forget vsus: and seeing he stoopeth so lowe as to liken himselfe to an Eagle and to a Henne, to shewe that he taketh vsus for his chickins and birdes: let vsus looke that wee yeelde vntounto him, & lay our selues as it were in his lappe, praying him to beare vsus and to releeue our infirmities, that we may be comforted at his hand, as he is readie to doe, if wee flee to his merciemercy for succour. Thus ye see what wee hauehave to doe for the well putting of this doctrine in vre.
But Moses addeth yet one point more for the better confirming that God had as it were borne his people in his armes, saying That a night times he appeared to them as in a pillar of fyre, and a daytimes hee appeared to them as in a Cloud. Wee knowe that Gods shewing of these two visible tokens, was to the end that ye people should bee assured of his presence: and those tokens were requisite for the leading of the people. For else in the night they should hauehave bene flighted with the wildernesse which was verie dreadfull, as I hauehave declared alreadie. God therefore did giuegive them light by night, whereby he shewed that he was continually with them. And bicause they were in a hotte and drye Countrie, he did spred a cloud ouer them in the day, which shadowed them from ye burning of the Sunne. Wee see then that these two tokēs of Gods presence, serued fitly for the easing of the Iewes, and that in all these dooings they felt his fatherly goodnesse. Againe, the moe of such figures they had, the more were they conuicted that GOD had gouerned them, and that he had a continuall care of their welfare. And therefore doth Moses make expresse mention both of the fire and of the cloud, saying that neyther night nor day GOD had euer forsaken them: so as they could not but knowe that he was with them, and that his grace accompanyed them, as he sawe meete and expedient for them.
But by the way wee must note, that although wee in these dayes hauehave no such figures as the Iewes had vnderunder Moses: yet notwithstanding GOD giueth vsus the thing that is of equall value, according also as Saint Paule sheweth,1. Cor. 10.2. saying that the cloud and the fire were a kinde of Baptisme to the auncient fathers. And the chiefe thing that GOD meant to shewe vntounto them thereby, was that although as in respect of their bodyes they were guided with fire by night, and had a cloud spred ouer their heades by daye: yet Gods meaning was not to hauehave them stay vponupon these temporall benefites, but to leade them further. Then were they baptized in the cloud. And what hauehave wee now adayes? Doeth not Baptisme warrant vsus Gods presence more certeinly & with a greater vertue, than did that auncient figure? Yes surely, if all thinges bee well considered. For wee must not stay our eyes vponupon the water: but forasmuch as ye bloud of our Lorde Iesus Christ was shed, which is a spirituall washing vntounto vsus: therein God sheweth himselfe more familiarly vntounto vsus now adayes, than he did to such as liued vnderunder Moses. True it is that wee hauehave not the like myracles: but in the meane while, howe excellent was the Maiestie that appeared in the person of our Lorde Iesus Christ? How excellent were the myracles that he wrought? To bee short, howe highly ought wee to esteeme the death and passion that he suffered?Rom. 1.4. Againe, hauehave wee not a passing excellent recorde of his Godhead in his r…sing againe from death? Seeing then that wee hauehave the whole fulnesse of Gods Maiestie in the person of our Lord Iesus Christ, and that not in shadowe onelyonly, but in very substance as Saint Paule declareth to the Colossians:Col. 2.9. I pray you were it not too shamefull a thankelesnesse in vsus, if wee shoulde not bee throughly resolued that our God hath vttered himselfe sufficiently vntounto vsus, to cause vsus to rest wholly vponupon him, and to trust in his power? Thus yee see wherein we resemble the Iewes as touching the cloud whereof Moses speaketh here and as touching the pillar of fire.
Furthermore, if wee consider well howe our Lorde guideth vsus: wee shall finde that the Cloud and the pillar of fire serued not the Iewes more, than the gouernment that is stablished in the Church at this day, serueth vsus. Whereas that people had the pillar of fire by night, and the Cloud by daye: wee must vnderstand that in so dooing GOD meant not to blesse them for that one time onelyonly. For what had the Iewes bene the better for it, if it had not made them to knowe that God was their gouernour all their life long? Now then wee cannot goe one pace, vnlesse wee bee led by our God and assured of his goodnesse. For our life is like the iourney that the people of Israel made thorough the wildernesse. God therfore suffereth vsus not to wander in vncerteintie, knowing not whether wee were were best to goe or to stand still. For wee hauehave such a declaration of his will, as wee can neuer straye, except it bee wilfully. Whosoeuer seeketh Gods good pleasure, shal be taught by him. And therefore now adayes wee hauehave no need of the visible pillar of fire, nor of ye cloud that was spred ouer the childrē of Israel, forsomuch as our Lord sheweth himselfe to bee at hand with vsus by another meane, and stretcheth out his hand continually ouer vsus, and the way is wide and open ynough for vsus. Now then we hauehave good cause to be contented.
And so let vsus vnderstand, that Moses did not onelyonly speake to the Iewes after all sortes: but also that he hath written these thinges for vsus, that wee also might be confirmed now adayes in the doctrine which we hauehave of God, and not be disobedient vntounto him. And seeing wee hauehave neede to be succoured at his hand, against Satan and all our aduersaries: let vsus learne to distrust our owne strength which is none at all, and acknowledging our owne wretchednesse let vsus resort to him for aide and helpe at our neede. And when we hauehave once gotten hardinesse to marche vnderunder his banner: let vsus assure our selues that he will neuer suffer vsus to miscarie, though we be assailed with neuer so many temptations. Wee see what threatening there is now adayes, yea euen on all sides: wee see how our welfare (as to outward seeming) is as a pray to our enemies, which seeke nothing else but to swallowe vsus vp: and therewithall wee see also how weake and feeble we be to withstand them: and yet for all that, let vsus not doubt but our Lord fighteth for vsus, conditionally that wee walke on simply vnderunder the shadowe of his winges, and play not the loose colts, ne attempt any thing which he alloweth not. And so doing, let vsus not doubt but he will deliuer vsus, and stretch out his hand vponupon our enemies to vanquishe them and destroy them, so as wee shall knowe that he hath a continuall care of vsus, and that his only desire is to guide and gouerne vsus, and to continue and increase his graces in vsus, and to hauehave vsus alwayes in his keeping and protection.
Nowe let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus so to feele them, that being ashamed of our selues, wee may craue pardon of him, and being desirous to be gouerned by his direction, seeke nothing but to submit our selues to his yoke more and more, till he hauehave ridde vsus quite and cleane of all our fleshly corruptions and imperfections, and that we bee come to the full measure of his righteousnesse▪ whereunto it behoueth vsus now to tend. And so let vsus al say, Almightie God heauenly father, &c.