On Tewsday the xxvij. of August. 1555. The Lxij. Sermon, which is the first vpon the ninth Chapter.

WE haue two extreme vi∣ces in vs. The one is that if God [ 40] promise vs any thing, and we find it hard: we bee vtterly dismayed, & to our see∣ming there is no way for God to performe the thing that he hath spoken: wherein we deface his power, and [ 50] yeelde him not his due honor. For as soone as God hath sayd the worde: although the thing seeme vtterly vnpossible:* yet ought wee to con∣clude, that hee will finde meanes wel ynough to bring it to passe. And why? For his power is in∣finite and ought not to bee measured after our imagination.* Therefore wee must glorify the Lorde, saying: Alas my God: in deed I am at my wits end in this case: but I leaue y^e matter in thy hand, thou canst worke after such a fashion as I [ 60] cannot now comprehend. But in stead of hono∣ring the Lord after that maner, wee bee full of douting and vnbeleefe, and fal to skanning whe∣ther God wil be as good as his worde or no. And if any let come in our way, wee thinke wee be disappointed of our hope▪

Also there is another extremitie on the con∣trarie part: which is, y^t when God hath brought thinges to passe, and matters are dispatched, we father the doing of them vppon our selues, as though God were no body, and forgetting the perplexitie wherein wee were before, we besotte our selues with fond ouerweening, to set out our owne prayse. Thus is God robbed of his honor two wayes: and it is our maner of dealing in all cases.

For as I sayd, if wee thinke the thing to bee hard: wee perswade our selues that it shall neuer come to passe: And when it is done, wee deface his working, and indeuour to take the prayse of it to our selues, and we be so vnthank∣full to him, that wee would haue him plucked out of his seate. For this cause Moses maketh such an exhortation here, as wherein hee re∣proueth both partes. For on the one side hee sayth, Hearken, yee bee now at the point to enter into the lande that was promised you. Nowe I am sure you will bee afraid: for ye must fight against great and strong Nations, which doe farre surmount you euery way. It may bee therefore that yee will be dismayed and out of hart, and thereupon turne head, so as ye shall be disappointed of the heritage that God hath promised you. But plucke you vp a good courage in him, and assure your selues that it is through his power that you must conquere y^e land of Chanaan, your God will be your guide: Page  373 and ye must vnderstande that he is a deuouring fire, to consume all your enimies. Therefore be not afraide for any thing that ye shal see, but as∣sure your selues that the power of God passeth all capacitie of man. Now then, if you finde your selues abashed: stay, and let God goe through with his worke, and he will shewe that he can (without help of man) consume all those against whome he hath armed himselfe in his wrath. Be mindfull therefore of the power of your God, & [ 10] trust thereunto, and be bolde to rest vpon it. That is the first point which Moses toucheth here, and it serueth to correct the said distrust withall, namely, that men looke no further but whether a thing be easie or no, & therupon con∣clude so fondly, that they make not such account of God as they ought to do. Beware (saith Mo∣ses) that yee imbace not the power of your God, through any imagination of vnbee∣liefe. [ 20]

And afterwarde he commeth to the seconde part, and telleth them that when God shall haue giuen them the vpper hande of their enimies, they must not boast themselues of it, as though it proceeded of their owne worthinesse, desert, abilitie, power, or skill. And why? For God (saith he) will driue out those nations because of their wic∣kednesse. And to confirme this withall, I haue tolde you alreadie heretofore, that determinate sentence was concluded & giuen against those [ 30] nations,* foure hundred yeares afore, and that God had taryed patiently for them, to see if there were any amendment and conuersion. But when they continued hardharted still, and that the mischief increased more and more: was it not reason y^t God should execute his iudge∣ment? Yes verily. So then the Iewes are war∣ned that they shoulde not be puffed vp with any vaine selfeweening, as though they had beene worthie to bee placed in the land of Chanaan: [ 40] but rather consider that God executed his ven∣geance vpon those nations for their euil life, & therefore that they which shoulde succeede them, ought to humble themselues the more. And moreouer, that if they compared them∣selues with their enimies, there was no cause why they should thinke themselues to haue the better case, or that they ought to be preferred before them: I say, there was no cause why they should haue any such conceit. For Moses [ 50] telleth them, that the couenant which God had made with their fathers, was concluded long a∣fore any of them were borne: whereupon it followeth, that God had no respect to their de∣sertes. I haue tolde you moreouer that the same couenant was freebestowed: for it was not grounded vppon any seruice of men, but Gods intent therein was to set foorth his owne good∣nesse and mercie. Ye see then that the Israe∣lites are bereft of al power and glorie, and that [ 60] all worldly loftinesse is here beaten downe, so as onely God must bee knowen to be good and righteous, and men are bounde to him in all cases, insomuch that they must keepe their mouthes shut, and not boast of their owne po∣wer or vertue, as though they were folke of good abilitie. That in effect is the thing that is treated of in the text which I haue rehearsed.

And these two vices which Moses rebuketh, reigned not onely at some one time: but they reigne still at this day, and we haue them rooted in our nature. Therefore let vs marke well that this doctrine is directed to vs at this day, and that it behoueth vs to benefite our selues by it. So then, as touching the first point, let vs call to minde the lesson that is shewed vs by the exam∣ple of our father Abraham,* when it is saide, that he beleeued beyond hope, giuing glorie to him that had made the promise, in beleeuing him to be able to bring the same to passe. Lo here a generall rule for all the faithfull: which is, that if they purpose to leane vnto Gods promises, they must not deeme of them after their owne witte and imagination: (for what a thing were that?) but they must assure them selues that God hath meanes in his hande, which are vn∣knowen to them, and which they conceiue not, and that it is enough for them to haue his word, which is the infallible trueth. This reacheth verie farre: but it shall suffice for this present, to gather a short summe of it. For when God calleth vs to him, if wee consider but what wee our selues are: surely wee shalbee vtterly dis∣mayed. As for example, when God promised issue vnto Abraham, he was a man alreadie de∣cayed and sore broken, as well with age as with trauell that he had endured. His wife also was past the age of childbearing, and moreouer she had beene barren all the time of her life: it might seeme then that God had mocked him in promising him issue. But what? hee had not an eye to his owne bodie which was forworne and broken with age, (as sayeth Sainct Paul:) neither had hee an eye whether his wife were a∣ble to conceiue or no: but seeing that God had spoken the worde, hee rested thereupon, assu∣ring himselfe that forasmuch as God is faith∣full, he shoulde not be disappointed in trusting vnto him. And after the same maner must wee deale, seeing wee haue so faire a looking glasse. For (as I saide) if wee haue an eye to our owne frailtie: in respect of our bodies wee be but cari∣ons and rottennesse: and yet doth God promise vs the glorie of his euerlasting kingdome. Doth the thing seeme possible to vs? yet then we faile of our duetie euery minute of an houre: and yet doth God promise vs such strength as shall get the vpper hande of the whole worlde. Let Sa∣tan do the worst he can, and let al the powers of hell imbattell themselues against vs: and yet shall wee neuer be ouercome. Where nowe shall wee finde this strength? So then it may seeme that GOD dalyeth with vs, when hee promiseth vs the things which we cannot con∣ceiue, ne reache vnto by our owne vnderstan∣ding. But what? Wee must mount vp high∣er, and wee must submit our selues to him with such humilitie and subiection, as to acknowledge that he is able to performe his promise towardes vs in all things whatsoeuer he hath spoken. And how? We knowe not that: that passeth our capa∣citie: but let vs haue our eye vppon God. For Page  372 〈1 page duplicate〉 Page  373 〈1 page duplicate〉 Page  374 the chiefe honour that he requireth at our hāds, and the verie sacrifice that hee requireth,* is that wee shoulde acknowledge his worde to bee the verie vndouted trueth, notwithstanding that our wit and imagination tell vs the cleane contra∣rie. And that is the cause why the Prophet A∣bacucke sayeth that hee will goe vp into his to∣wer to keepe watche.* When the case concer∣neth faith, wee must not stay here beneath vp∣pon the earth, neither must wee looke but be∣fore [ 10] our noses as they saye: but we must learne to goe vp into our tower, that is to saye, to dis∣charge our selues of all worldly incumbrances, and to consider, that if wee haue not pitched our anker in heauen as the Apostle sayeth,* wee shalbee tossed with such stormes and whirle∣windes, as will swallowe vs vp. Looke mee vpon them that sayle on the sea. If they spye a storme, they cast Anker, for that is their trust. Though there come neuer so great waues, and although [ 20] their vessell bee weatherbeaten and driuen to and fro, yet doeth their Anker preserue them. And hee vseth this similitude, to shewe vs that our ankerholde must reache vp into heauen, and that wee must conclude boldly, that Gods say∣ing of the worde is ynough. For hee is not vari∣able as mortall men are. Againe, hee is not lauish in promising fondly, without knowing whether hee bee able to perfourme or no. But if hee speake a thing and perfourme it not [ 30] out of hande: let vs assure our selues that his meaning is to humble vs thereby, though we conceiue not his dealings. And therefore let vs remember at one worde, that wee must take God for our guyde and leader all our life long. If wee be weake, let vs leane vnto his strength. If wee haue strong and mightie enemies: let vs hope that beeing vnder the keeping and prote∣ction of our God, wee shalbee preserued from all daunger, and our enemies shall not be able to [ 40] do any thing against vs.

And nowe let vs applie this doctrine to our owne vse two manner of wayes. For wee be as∣sailed on all sides in this worlde, both in body & in soule. Wee see what the Church of God is nowadayes: wee be but a small handful of folke, and our enemies are a huge multitude: they seeme able ynough to eat vs vp at one bit: wee be like sheepe without any strength, and they bee like rauening wolues full of crueltie, they [ 50] haue all the might and power of the worlde on their side. Thus yee see in what plight and taking the faithfull are at this day. Neuerthe∣lesse sith wee heare that our Lorde broodeth vs vnder his winges, and wilbe the preseruer of our life, assuring vs y^t he wilbe both a wal a rampire and a dytche vnto vs: let vs trust thereunto, and not dout but hee will preserue vs. Although the worlde practise what it can against vs, yet shall wee bee alwayes safe, so wee flee for refuge to [ 60] our God, and grounde our selues vppon the promise that hee hath made vs, which is, that both our life and our death are precious in his sight.* And that is the cause why Moses vseth this preface: Hearken O Israel. It is not a neede∣lesse speache: but forasmuch as wee be tempted to vnbeleefe, and cannot holde our selues to God and sticke to his promises, because the combrances of this worlde haue gotten the vpper hand of vs alreadie: therefore doth God exhort vs to harken to his worde, and hee wa∣keneth vs vp, to the ende wee shoulde not lye still asleepe, but vnderstande, that hee is able to ouercome all the daungers wherwith wee be besotted and assayled in this worlde. Now then, as concerning our worldly enemies, which practise the destruction of our bodyes: let vs not dout but God is able to withstande them. Againe, there is the diuel, there are infinite temptations,* and wee haue warre euery man within him self, so as sinne dwelleth in vs which is the worst and deadliest enemie that we haue. But yet let vs not doubt but wee shall welly∣nough wade out, seeing it is sayde that God will be our leader. For although our strength be weake or rather none at all: yet will God reach vs his hande, so as wee shalbee vnuanquishable. And when it seemeth that wee shoulde bee vt∣terly ouerthrowen: wee shalbee helde vp by the power of our God. Therfore let vs put our trust in him: let vs rest vppon his promise: and let vs not be afrayde that wee shalbee deceiued. On the contrarie parte wee cannot trust to our selues (bee it neuer so little): but God will laugh such ouerweening to skorne: insomuch that if wee put our trust in creatures,* wee must needes bee deceiued and beguyled. But if the case concerne the yeelding of glory vnto God: let vs not bee afrayde, that our boldnesse shall turne vs to shame, as the Scripture saieth in a number of places.

And Moses plainly sayeth here, that God will be their leader, yea, and euen as a consuming fire to destroy all thinges that shalbee against them. This is not added without cause. For when wee be disposed to further our owne feare∣fulnesse, wee exalt the power of our enemies a∣boue measure, and of little dwarfes wee make Gyants. And what will wee doe then, when our enemies be tall and strong in deede? Wee wilbe much more astonished at them. But yet doeth Moses tell vs here, that wee must not feede such doutes and distrustes. And for the same cause hee vseth this similitude, that Gods figh∣ting for vs shall not bee after the common fa∣shion: but that hee wilbee as a fire to deuoure all. Albeit then that wee haue neither sworde, speare, gunne, nor other artillerie: yet let it suffise vs to knowe, that God hath meanes y∣nough to helpe vs withall, which wee knowe not of. And because this cannot bee so wel ex∣pressed as were requisite: hee sayeth that if wee see a fire, wee knowe it is able to burne vp a fo∣rest, a citie, or a whole countrie: and therefore wee ought not to dout, but that God is strong ynough for our enemies, seeing hee is a consu∣ming fire. So likewise, when Dauid intendeth to comfort himselfe in the middest of his greatest troubles, so as hee seemeth to be hemmed in on all sydes, and readie to be swallowed vp into the gulfes of hel, we heare how he oftentimes sayeth that God is a consuming fire,* & assureth himselfe Page  375 that all they which set themselues after that fa∣shion against him, shalbe consumed thereof, and they that conspire his death shalbe deuowred of that fire which consumeth all things. After this maner must we put this saying of Moses in pra∣ctise. And from hence hath Dauid drawen his saide doctrine, as from the fountaine that ser∣ued all the other Prophets to gather right com∣fort of, wherewith to resist and ouercome all the troubles that coulde befall them: and the [ 10] same also is the cause why Moses declareth that God is a consuming fire to dispatche all the eni∣mies of his people. Also Dauid fleeth therunto for refuge, whensoeuer hee seeth great armies imbattled against him, so as he is as a man past hope [of victorie,] and is as good as banished out of his owne countrie, yea and moreouer there are so manie that practise his destruction, that he is vexed out of all measure. Yee see then that he is as a wretched man in vtter extremitie, [ 20] and as a silie creature past hope of recouerie: and yet for all that, hee ceasseth not to make his boast, that hee will neuer bee afrayd as long as hee hath God on his side. And after the same manner doeth Sainct Paul conclude: If God bee on our side,* who shalbe against vs? Not that wee shall not haue store of enimies: but that they shall not bee able to preuayle against vs. They shall make their triumphes aforehande, but the victorie shall goe with vs, if wee haue [ 30] God for our defence. Nowe wee see the rea∣son of this similitude. In the fourth Chapter of this booke Moses vsed the like saying, but it was to another purpose. For there his meaning was to stirre vp the people to feare and warinesse.* And in deede wee haue neede to knowe that God is a consuming fire two wayes. The one is the same that wee haue seene in the fourth cha∣piter, which is also alleaged by the Apostle in the Epistle to the Hebrewes, who expoundeth this [ 40] text faithfully,* saying: My friendes, it is a dread∣full thing to fall into the handes of the liuing God: let vs beware howe wee dally with such a Lorde, and let vs receiue his worde with all re∣uerence, or else wee shall finde therein that God is a fire to consume vs. In deed when God com∣meth to vs and calleth vs vnto him, hee allureth vs graciously, and hee sheweth vs all manner of gentlenesse and fatherly louing kindnesse. But yet howsoeuer he deale, his meaning is not that [ 50] men should abuse his goodnesse, as we see these scorners do, of whō there is euer too great store. We see a nūber of scorners in these days which skoffe at Gods worde, bearing themselues on hande, that he which reigneth in heauen, hath no authoritie ouer them. They ouershoote them selues with desperate malapertnesse, and bewray themselues to haue no more religion than dogs, & yet they perswade themselues that they may mocke with God after that fashion in al matters, [ 60] & yet notwithstanding that they shall skape vn∣punished. Now forasmuch as men are so thank∣lesse, & do set vp their hellish bristles against god to despise his goodnes, it is saide, that they shall feele him to be a consuming fire. Although hee shewe himselfe a father, & auowe vs to be as his children, so as he will hold vs & nourish vs in his lappe, of purpose that we should behaue our sel∣ues mildly towardes him, & yeld him his due ho∣nor and loue: yet if we abuse his gracious fauour, so as we yeeld him no reuerence nor subiection: then in steed of feeling his fatherly louing kind∣nesse, wee shall finde him a consuming fire to deuour vs. Thus yee see howe wee must first of all take holde of that which Moses sayeth here, to the intent wee may liue in awe, feare, and hu∣militie, and alwayes holde our selues vnder the yoke and obedience of him that hath adopted vs, and be true children towardes him as he is a father towardes vs.

Howbeit let vs marke herewithall, that he is a consuming fire to deuour our enemies. When wee see our enemies threaten vs, and that they become proude and stately against vs, so as it may seeme that they shoulde destroy vs with their onely lookes: let vs take holde of Gods power to comfort vs in all our afflictions, and let vs consider that it is ynough for vs that God is a consuming fire. Thus ye see howe we must apply this doctrine to double vse: first, that it may bee as a brydle to holde vs in awe and sub∣iection vnder our God: and secondly that it may bee as a bulwarke to outstande all tempta∣tions. When wee bee striken in feare, because wee heare that our enemies doe practise all that euer they can against vs: and that it is in their hande to ouerthrowe vs and destroy vs: yet let vs come still backe to this point and say, Well then, and what shall our God doe? Thinke wee that he •itteth ydle in heauen? In deede it may well bee that for a time hee will suffer vs to bee vexed, and to haue our neckes vnder the sworde, and to bee as silly sheepe led to the slaughter: but yet for all that, our life is precious in his sight, because hee hath chosen vs to bee his he∣ritage. And although hee suffer vs to bee trou∣bled for a time: yet in the ende hee will make vs to perceiue that hee was alwayes at hande with vs, so as wee shall haue continuall cause to glorifie him, specially when wee shall see that hee shall haue ouerthrowen all those which now haue their whole swindge against vs, in compari∣son of whom wee be nothing at all. Thus much concerning the saying wherein God is called a consuming fire.

Now Moses commeth to the seconde matter which wee haue touched, which ought to be wel marked: namely, that when God hath helped & succoured vs, and done more for vs than wee looked for, or than our witte could conceiue: we must yeeld him his deserued glorie, so as wee be not sotted with pride and ouerweening, to chal∣lengde that to our selues which belongeth alon∣ly vnto God: let vs beware of such vnthankful∣nesse. Againe, let vs not imagine that God serueth his turne by vs, in respect of any wor∣thinesse of ours: but let vs vnderstand that his choosing of vs is onely in respect of his owne good will. Wee shall not finde any deseruing at all in our selues in this behalfe: but it is of his onely free mercie, which hee will haue vs to magnifie aboue all things.

Page  376True it is, that Moses speaketh here of the lande of Chanaan. But if men cannot deserue a∣ny thing in this worlde in respect of transitorie things: howe shall they deserue euerlasting life? If I cannot winne a little peece of grounde: how shall I winne a whole realme? So then, let vs marke that of the things that are sayd here, wee must gather a generall doctrine, which is, that if the children of Israel were put in possession of the lande that had beene promised them, not [ 10] for their owne righteousnesse sake, but through Gods free goodnesse: it is much more reason that when we speake of the heauenly life, and of the inheritance of the heauenly glorie, wee shoulde not dreame vppon any power of our owne, but acknowledge that God hath vttered his righteousnesse and shewed his goodnesse in his vouchsafing to choose vs. And let vs marke well the argumentes and reasons which Moses alleageth here, to pull downe all pride withall, [ 20] that men might not take occasion to vaunt them selu•s. God (sayeth hee) hath driuen out these people before you. That is one point. So then, wil wee bee rid of all vaineglorie? Let vs beholde our selues aduisedly in those whome God puni∣sheth, and against whome he vseth his extreme rigour. Are wee any better than they? In deede a number of vs can well flatter our selues: but yet wee recken without our hoste, wee come all of Adams corrupt rase, wee be all forlone and [ 30] damned by nature. What is to be done then? Surely if wee consider well what wee bee: it will suffice to beate downe all our presumption. It is saide in the prouerbe, that hee which knoweth himselfe best, settes least by himselfe: but it is ill put in vre. And wee must not saye, hee set∣teth little by himselfe: but wee must passe yet farther: namely, that hee which knoweth him∣selfe well, may set nothing at all by himselfe, but rather vtterly abase himselfe, and bee vtter∣ly [ 40] ashamed of himselfe. And here yee see what the true knowledge of a mans selfe is. Humili∣tie or lowlinesse is not a countersaiting to doe little before God, or to vse some nise ceremo∣nies: but a through examining and sifting of a mans selfe, so as hee acknowledge that there is neither wisedome, power, righteousnesse, nor aught else in him, whereof hee may boast: but rather consider on the contrarie parte,* that wee [ 50] bee full of vanitie, leasing, and vnfaithfulnesse, that wee bee vnruly and rebellious against God, that wee bee fraught full of wicked lustes, that there is a sea of all naughtinesse in vs, and that the fairest shewe of vertue which wee haue, is but filth and dung before God. Lo howe the Scripture speaketh of vs: lo howe it blazeth our armes. Nowe therefore, when men haue well considered themselues: they must make this comparison. Alas, I see Gods wrath lye vppon such a man or such a woman, yea and vppon [ 60] such great and excellent nations. Wee see a great number nowadayes which are farre off from the light of life, whereas in the meane while the Gospell is preached vnto vs, and the way into Gods kingdome is set open vnto vs. And yet for all this, are wee better worthie of it than they? Wherein? Let vs looke a little vppon our owne deseruinges, and let vs alledge all that is possible to bee deuised. Why then doeth God preferre vs before them? Because it pleaseth him so to doe. So then, looke howe many wretched castawayes wee see straying a∣way from God, and looke how many silly soules wee see punished at Gods hande: let them all bee as lookingglasses for vs to behold our selues in, and to make vs conclude, that if God listed to shewe himselfe a iudge in handling vs after our desertes, wee shoulde bee no more spared than they bee, and that our standing is through his free goodnesse, in asmuch as hee beareth with vs, and vouchsafeth to shewe himselfe fa∣uourable. Lo what light wee ought to take at Gods mercie towardes vs, when wee see his vengeance vppon the vnbeleeuers and rebelles, accordingly also as Saint Paul telleth vs in the Epistle to the Romanes,* that we shoulde be vt∣terly damned with the wicked, if God spared vs not of his owne free goodnesse. And that is saide vnto vs to the intent wee shoulde not take any fonde conceit in our selues, that might puffe vs vp and make vs drunken. For if wee giue not God the glorie, acknowledging his goodnesse to be the thing wee rest vppon: surely hee must needes make vs feele to our cost, that wee bee not worthie to finde such mercie and fa∣uour at his hande. Thus yee see why Moses tolde the Iewes, that the Chananites & their neigh∣bours shoulde bee destroyed at Gods hande for their sinnes sake. Well then, the Iewes might haue replyed at the first blush, If God punish them because of their sinnes: his putting of vs in their place, is a token that hee findeth vs to bee better and righteouser than them. It is not so. For Moses declareth, that Gods choosing of the Iewes (as shalbee shewed more fully hereafter) was not for that they were worthier: for they were much more incorrigible than those nati∣ons: and yet did God choose them. Now then, let vs learne to profite our selues by all the cha∣sticementes which wee see, and which God sheweth vs in this worlde. And forasmuch as the blowes light not vppon our selues, let vs not forbeare to come to his schoole and to hum∣ble our selues vnto him. For wee haue deser∣ued to bee touched as roughly by God, as they haue done which are damned. But what? As I saide afore, he beareth with vs. That is the first argument.

The seconde is this: When the Lord shall haue driuen out the people before thee. Here Moses cut∣teth off all the fonde bragges wherewith men deceiue themselues. As howe? If wee had not played the tall fellowes in fighting manfully a∣gainst our enemies, what had become of vs? We had strong enemies, they were mightie and pu∣issant, they had huge fortresses and munitions, they were tall of stature like Gyants, and wee were but dwarfes in comparison of them: and therefore it stoode vs on bande to plucke vp a stout courage. Moses wypeth away all this, say∣ing: Ye silly soules, it is your God that fought for you, it was not your selues. So then, let vs Page  377 learne, that although God vse our seruice, and wee seeme to do somewhat: yet the work is not ours, it is alwayes his that worketh it by vs, and which breatheth his secrete power into vs. Wee haue nothing of our owne, whereof wee may boast, but God must alwayes be acknowledged to bee the author of his owne. This is the se∣conde reason which Moses alleageth here, to teach the people that they should not be proud, nor beleeue marueilously of their owne power, [ 10] so as they shoulde say, I haue done this or that, I haue brought this or that to passe. No (sayeth he) thy God is he that driueth out nations, and rooteth them out.

Nowe if this were saide of temporall ene∣mies: what is to be sayde of Satan, and of the enemies of our soules? Are wee able to ouer∣come them? Will the bringing of our owne free will, our merites, and our good workes bee able to ouercome the diuel, the worlde, death it selfe, [ 20] and hell? No, but the blinde wretches are well apayd that they may bee deceiued in bearing themselues in hande that they can do much, & that they be verie able folke. Yet notwithstan∣ding, they bee disgraced heere by the holye Ghost, and it is tolde vs that nothing wee be, ne nothing can do of our selues: but that all y^e good which wee do commeth of God,* and it is he that doeth it in vs. For if a man cannot stirre one finger towardes the sauing of this transitorie [ 30] life: can he saue his soule vnto the kingdome of heauen? If a man cannot doe any thing against his aduersarie which is a mortall and fraile crea∣ture as well as himselfe: howe shal he ouercome the worlde, and all the diuels in hell? So then, let vs learne to deceiue our selues no more with these fonde imaginations, in thinking our selues to haue free will to doe this and that: but let vs knowe that if God reache vs his hand, then shall wee be able to stand through him & not through [ 40] our selues. Saint Paul glorieth sufficiently: but howe is that? I can doe all thinges (sayeth hee) through Iesus Christ which strengtheneth mee.* He sayeth he can doe all thinges: and by that meane he defyeth the diuell, (which maner of boldnesse wee see he vseth chiefely in the Epi∣stle to the Philippians:) but yet he reserueth no∣thing to himselfe. He sayeth that he is streng∣thened [ 50] by Iesus Christ. Then if wee be streng∣thened from aboue: wee shall get the vpper hande: But yet (as I sayd) wee must alwayes ac∣knowledge how it is God that strengtheneth vs, and that it is in him and by him that wee stande out and get the victorie.

The thirde reason that Moses alleageth is this: that God in setting his people in possession of the promised Lande, had an eye to the promise which he had made and sworne to Abraham, Isaac, & Iacob. Here∣by the Iewes are put in minde, that God chose them not as more worthie, more noble, & more [ 60] excellent than other men, as hath beene shewed alreadie: but because hee had made promise to their forefathers. But nowe let vs see what cause moued and led God to giue this lande to Abra∣ham and to his seede. If he had had an eye to mans worthinesse: Abraham deserued much more than any other, to haue beene set in pos∣session of that lande. And yet contrariwise, his dwelling there was but as a stranger, he was dri∣uen out of it, and hee was so farre off from ha∣uing of it at his commaundement,* that he was kept euen from water, not onely when he would haue borowed it at other mennes pittes, but also when he had digged pittes by his owne labour: both hee and his successours were driuen from them.* Lo how the holy Patriarches were tossed too and fro, and how men mocked them & did them many outrages & wrongs, and of all that while they had not one foote of grounde more than a burying place. In so much that at length, Iacob was driuen to pay for the grounde where he lodged and pitched his tents:* and finally con∣strayned to goe into the lande of Egypt, by rea∣son of dearth which draue him out of the lande of Chanaan. Now seeing that the holie fathers were not putte in possession of it during their liues: shall wee say that their posteritie were worthier than they? No: it followeth then that Gods couenāt was merely of free gift, and that he had no respect to any desertes of mē. And why? Because he loued that people. Wee must not aske whether he founde any vertue in them or no: but it must suffice vs that hee listed to magnifie his mercie. As if he should say, I seek no cause in men to doe them good. But I find it in my selfe. For of men that are worthie to bee vtterly reiected, I choose out some and take them to bee my children, to the intent they shoulde giue mee all the prayse thereof. That is the thing which Moses had an eye vnto, in allea∣ging the couenant which God had made with their fathers. Nowe wee knowe (as I said afore) that this couenant was made before these peo∣ple were borne. They could not say that God regarded what they were, as some phantasticall persons do, which say that God foresawe what men woulde be. If he doe but foresee: surely he shall finde vs all diuels, that is to say vnhappie and cursed creatures, full of all wickednesse, and such as haue nothing but vtter abhomination in vs. Those are the thinges that God shall finde in vs, if he doe but foresee. Nay, if he wil haue vs good: he him selfe must frame vs thereto: for wee bee his workemanship as sayeth Saint Paul in the seconde to the Ephesians.* And the same is also expressed plainly in the foure∣score and fifteenth Psalme,* where it is sayde that it is he that made vs. And Dauid in that place speaketh not of Gods first creating of vs, when wee were set into the worlde as his crea∣tures: but hee meaneth it of his reforming of vs by his grace. Nowe then, if God did but fore∣see things: then sawe he nothing in vs but vtter rebellion and wickednesse. To bee short wee bee damnable in all respects, and heires of end∣lesse death. And therefore if hee chose vs before wee had done either good or euill: it was to magnifie his owne grace, as Saint Paul declareth in the nyenth to the Romanes.* And so yee may see what Moses telleth vs here.

But nowe must wee come backe againe Page  376 〈1 page duplicate〉 Page  377 〈1 page duplicate〉 Page  378 to the sayde comparison that I touched afore: which is, that if God woulde haue the saide co∣uenant which hee made concerning the lande of Chanaan and the temporal succession, to bee knowen to be of his free goodnesse: it is much more reason, that when he calleth vs to be heires of his kingdome, and sheweth him selfe to bee our God and Sauiour, his goodnesse shoulde haue the highest degree, and all respectes of de∣seruing be layde awaye, so as men shoulde not [ 10] imagine themselues to haue I wote not what po∣wer of their owne, to preuent Gods goodnesse. Then let vs marke well, that Gods calling of vs, and his vouchsafing to inlighten vs in the beliefe of his Gospell: is because he had chosen vs, not onely from our mothers wombes, but also before the worlde was created, yea, and be∣cause it pleased him to haue vs and to take vs for his owne,* euen before all eternitie. And so wee haue no cause to alleage any thing at all in our [ 20] owne behalfe, but rather to bee ashamed of our selues, that God may onely bee exalted, and haue all praise giuen vnto him. Furthermore let vs consider well, that wee knowe not why God hath preferred vs before others: for it is only he that putteth a difference betwixt vs, as sayth Saint Paul to the Corinthians.* Who is he (saith Paul) that maketh thee to excell? And in deede God sheweth vs matter ynough why hee shoulde altogether cast vs downe, in so much [ 30] that when the faithfull haue throughly exami∣ned what is in themselues: they see nothing there but vtter wretchednesse, and those are they that knowe them selues best. What is the cause that a number become so proude? It is for that they keepe aloofe from God, and are so full of hypocrisie that they take vice to bee vertue, and (which woorse is) doe sooth them∣selues in their vices, filth, and wretchednesse. But the faithfull beeing well wakened, doe con∣sider [ 40] what Gods iustice is. After they haue well examined themselues, they haue an eye to their faultes, and without flattering of them∣selues, they take Gods worde to them to disco∣uer all the naughtinesse in them, whereby they knowe howe to condemne themselues in good earnest, & they hinder not themselues through any hypocrisie. Therefore when God com∣meth to the faithfull, they acknowledge their owne misdeedes and hate them in their hearts. [ 50] And when God hath refourmed them, so as they feele that hee hath wrought in them by his holye Ghoste: they father all vppon his free goodnesse, knowing well that there is no thing in them woorthie to bee made ac∣count of.

And let vs marke herewithall, that sith our Lorde vouchsafed to keepe the couenaunt which hee sware to the holy Patriarches: wee neede not to dout but that hee will keepe and [ 60] perfourme the promise at this day, whereby he hath willingly bounde himselfe vnto vs. The worde Sweare is set downe, because God con∣sidering mennes frailtie, thinkes it not ynough to make them a single promise, as I haue tolde you heretofore: but also hath vouchsafed to sweare, that they might haue the better war∣rant to rest vppon him and vppon his sayinges. In deede God ought to bee heard and obeyed, though hee giue but his bare worde: but yet he condescendeth to our infirmitie, and so hath hee vouchsafed to doe euen from the beginning, so as hee hath not thought it ynough to giue vs his bare worde, but hee hath also warranted it with a solemne othe. Wherefore, if in these dayes there rise any dout concerning our salua∣tion, yea, or but euen concerning this transi∣torie life: if wee dout what shall become of vs: let vs haue an eye to his promises, assuring our selues that they bee warranted to the vt∣termost, to the intent wee shoulde haue no cause to cast any dout of them at all. Beholde our God sweareth, and yet wee charge him with vnfaithfulnesse: yea, and wee accuse him, not onely of vntrueth, but also trecherie, yea, and euen of periurie: and what a diuelish blasphemie is that? So then, let vs learne to sticke to the promises that are so well warran∣ted vnto vs, vnlesse wee will bee blamed for blaspheming God after that fashion.

And let vs marke moreouer, that if he haue kept the promise which hee made to Abraham, who was but a poore mortall man, and confir∣med the same to Isaac and Iacob, who were but weake creatures though they had receiued ne∣uer so excellent giftes of grace:* wee may much better trust that hee will not fayle vs in the co∣uenant which hee hath made with vs, by the hande of our Lorde Iesus Christ the king of glorie and head of Angels, which is the foun∣tayne of all righteousnesse and holinesse.

So then, wee see howe this doctrine belon∣geth vnto vs, at leastwise, if wee stop not our eares, and forsake not the thinges that are offe∣red vs through the great bountifulnesse of our God, as wee see the moste parte of the worlde doeth nowadayes, seeking altogither to blinde their owne eyes, that they might not knowe any whit at all of the thinges that are tolde them concerning Gods promises. Let a man call them to the Gospell, let him shewe them the way of saluation, and they wote not what it meaneth, they take no taste of it. And why? Because some of them bee traytours and hy∣pocrites, some be open despisers of Gods ma∣iestie, and othersome bee so forepossessed of their owne wicked affections, as they will not giue any eare vnto God, nor suffer him to haue any entrance in vnto them. But as for vs, let vs looke that wee submit our selues willing∣ly to his sayings, and receiue his worde with awe and reuerence, and bee readie to fight vn∣der the Ensigne of our Captaine Iesus Christ, in resisting all the temptations of this worlde stoutly, and in ridding awaye of all our wic∣ked lustes.

And in so dooing, let vs not dout but that as GOD adopted vs before wee were borne, and chose vs of his owne mercie, and hath cal∣led vs to his Gospel, and receiueth vs presently into his protection: so in the ende hee will bring vs to his euerlasting inheritaunce, to Page  379 enioye the endelesse glorie which hee hath promised vs.

Nowe lette vs kneele downe in the presence of our good GOD with acknowledgement of our faultes, praying him to vouchsafe so to cleanse vs of them, as wee may bee ledde to true repentaunce, and learne to mislike more of our selues than we haue done, that wee may hate the sinnes whereby we prouoke him to dis∣pleasure, and hee so arme vs with his strength [ 10] as wee quayle not: and againe that foras∣much as this life is a continuall battell, we may not be slothfull nor fall asleepe, but euerie man indeuor to make the strength of the hol• Ghost auayleable vnto him, so as it may make vs to get the vpper hande of all our ghostly enemies, euen vntil GOD haue taken vs hence into his rest. That it may please him to grant this grace not only to vs but also to all people and nations of the earth, &c.