have tolde you alreadie, that the doctrine which is
conteined here, is not the beginning of a matter, as though it had bin new to
the people, and that God had not taught it them before: but a confirmation of
the things that Moses had spoken in Horeb, bicause the people had not profited
so well by them as they ought to have done. And it hath bin declared further,
that God had spent the space of fortie yeeres or theraboutes in subduing that
people, which had overstubborne even at the very first, and could in no wise
abide to take his yoke. For this cause is the time set out here, to the ende
that wee might understand, that the people ought to have framed themselves to
some obedience, after so hard and so long a chastisement as thy had endured.
Besides this, there is one other circumstance: which is, that the people had
alreadie had some victorie against Og king of Basan
and his neighbours, wherein they had had experience of Gods favour. And I told
you that those things were worthy to be marked, bicause they bee the two meanes
whereby God draweth men unto him, to win them withal and to injoy them. On the
one side he chastiseth them, to the ende they may learne to obey him as being
under his hand and authoritie: and on the otherside he useth gentlenesse, to
make men in love with him, and to consider that nothing is better for them,
than to sticke to him at whose hand they looke for all welfare. And both of
these are expressed here by Moses: namely that the people had lingered in the
desert fortie yeeres long, feeling Gods horrible punishment for their shrinking
away from him: and yet nevertheles, had overcome Sehon and OG and such like
kings, howbeit not by their own power, but by Gods helpe.
Wherefore let us learne to profite our selves, as
well by Gods scourges when wee bee beaten with them for offending him, as also
by his benefites whereby he witnesseth that he is readie to receive men to his
mercie, and to have pitie upon them when they returne unto him. And let such
knowledge make us teachable. Whensoever it pleaseth God to preache his worde unto us, let us have our heartes open to receive it:
let us be plyable to followe that which he commaundeth: and to be short, let us
yeeld our selves wholly to his goodnesse.
Now it is said here, that Moses expounded the Lawe, howbeit that in the Hebrew there is a
word which signifieth, that he
vouchsafed, or listed to declare the Lawe. And that serveth to shew still
that he performed his commission with a free courage or willing minde. For it
may bee that he whom God commandeth to teache his people, shall discharge
himselfe thereof, howbeit but as it were by force: and such neecessitie, if a
man have an eye unto it, doth alwayes import a constraint, so that all that
ever we can doe shall be nothing worth. And here the ministers of Gods worde are exherted, not onely to preach the word that is
committed unto them: but also to do it with a free and cheerefull courage,
according also as S. Paul avoweth it to be requisite, and protesteth that he
himselfe did so[1].
And therefore let the example as well of Moses as of S. Paul, serve for our
instruction.
Moreover, let us marke also, that under this
saying, of the Lawe, is comprehended the
rehearsall of the things that Moses intended to make, of the things that were
come to passe. True it is that the word Law
betokeneth teaching and instruction: and therefore a man might aske at the
first blush, what instruction there is in the report of stories. It is not
without cause, that Moses hath sayde so. For when God putteth us in remembrance of our sinnes, and of the benefites that
he hath bestowed upon us, and of the chastisements which wee have received at
his hand: it ought to teache us to our profit. Gods setting of such things
afore us, is not to make us pastimes: but to the end, that on the one side we
should be the better disposed to serve him, and to continue in his feare: and
on the other side be trained and allured to resort unto him, and to seeke all
our welfare and all that ever belongeth to our salvation, at his hand. We see
then howe it is not without cause, that Moses giveth
the name of Lawe or Doctrine, to the rehearsall of things
that were come to passe, forsomuch as by that meanes the people ought to have
bin led unto God, and to have bin the better edified. And therefore let us
marke, that when we reade the holy stories, it is not
onely to know what hath bin done, to the end we may be able to talke of it: but
to the end we should behold there the grace of God towardes the faithful in
delivering them. Also we must consider after what maner he hath exercised his
children in patience, and made them to wade through many afflictions, that
their faith might bee tryed: and consequently how he never forsaketh them at
the point of neede and necessitie. Againe we must consider the justice that he
hath executed in punishing such as have done amisse and transgressed his will.
If we have such regarde and discretion with us, the Stories will bee as an
instruction to us. For wee shall bee better assured by them, than if GOD did
but simply tell us what he requireth at our handes and what our duetie is. That
then is the thing which we have to beare in minde: and it will be a good
preparative for us to the thinges that are to ensue. For otherwise it would be
thought an unprofitable thing, to knowe that Moses chose men to governe the
people, and that on the other side the people followed not Gods commaundement
in pursuing their enemies, and such other like thinges. What have wee to doe
with those things, will some men say? But forasmuch as we be admonished, that
all these things concerne our instruction: we must put them to such use as
nothing may be unoccupyed: assuring our selves that God procured our benefite
and welfare, when he did set foorth to us as it were in a painted table, the
things that belong unto us at this day, and may be applyed to our instruction.
Whereas it is sayde, That it is ynough that the people had taryed a certaine time at Mount
Horeb: therein we see that Gods delivering of the children out of the
bondage of Egupt, was not to lay the brydle in their necke that they might go
where they listed: but to be their governour for ever. And that is a thing that
ought to stand us in good stead. For wee have a president, that when God
receiveth us for his people, it is not only for a day or twaine, but of purpose
to have a continuall care of us to the end, so as he will not leave us in the
midde way, but proceede in guiding of us still, untill wee bee come to our
right marke. And this is a verie profitable doctrine: for what a thing were it,
if God shoulde once give us his lawe and set us in a good trade: and afterwarde
let us alone without looking to us? Wee see our owne frayltie, insomuch that
wee could not steppe one stepe but wee should bee readie to stumble or to start
out of the way, and the incomberaunces are so manie and so great, as it would
bee unpossible for us to overcome them, if God assisted us not. And therefore
let us learne, that when God hath once adopted us, and chosen us to bee of his
flocke: it is not to the end we shoulde but onely take a taste of his grace for
a day: but to the end that he will continue in doing us good: and his taking of
us into his governent, is of purpose never to give us over, so as wee shall
alwayes be under his protection, and he will never ceasse to increase the good
turnes that wee have felt and received of him, untill we bee come to the full
perfection. Forasmuch then as wee see that he never leaveth his worke
unperfected, but goeth through with it, as it is sayde in the Psalme[2]:
it ought well to cause us to magnifie his goodnesse, and to incourage us to
give over our selves wholly unto him. And the same belongeth to the spirituall
health of our soules, according to this saying of S. Paul in the first Chapter
to the Philippians[3],
that he which hath begun the good worke will goe through with it, even unto the
day of our Lord Jesus Christ. Wherefore let us marke, that whereas God
declareth here by the mouth of Moses, that the people had taryed long ynough
about mount Horeb, and that he would have them to goe foreward: thereby he doth
us to understand, that seeing he hath delivered us from the dungeon of death,
and from the bondage of the divell and of sinne: we shall have him to be our
guide for ever, so we hearken to his voyce, and doubt not but he thinketh upon
us and will continually leade us still.
Moreover he sayeth, Let the people turne and draw towards the hill of the Amorrhytes, and
from there invade and possesse the land of Chanaan, whether it be the playne
Countries, or the downes, or the desertes, or the seacoastes: for the land (saith he) is before you: that is to say at your commaundement, I have
delivered it into your handes, nothing shall keepe yee from the possession of
it, if it bee not long of your selves. Why so? For I have sworne (sayeth he) to
your fathers Abrahan, Isaac, and Jacob: I have promised to give it for an
inheritance to them and to their seede after their deceasse. Here first of
all wee must marke the order that is set downe: for God sheweth the cause why
he gave that people the land [of Chanaan:] namely for his promise sake. And
thereby he betokeneth, that the lande belonged not to them as by way of
conquest through their owne power, nor yet for any desert of theirs, but onely
of free gift. God then assigneth this title to the children of
Therefore when as God telleth the people that they
gat it not by their owne power, and sendeth them backe to the promise that he
had made long ago: it is to shewe us that whereas he is our father, whereas we
vee mainteined by him in this world, and whereas wee looke for a better and
more excellent life than this: we must not dreame upon any desert or power of
our owne, but attribute all wholly to his meere free goodnesse, in that he
uttereth the infinite treasures of his grace and love towards us. Thus much
have we to remember in the first place.
Furthermore whereas here is mention made of an
othe: let us note that God vouchsafed to stoope so lowe
to the infirmitie of the people, as to put them out of all doubt, by swearing
by his owne name: and so doeth he now likewise towardes us. For he is not
contented to speake onely, and to tel us what he will have us to do: but he
also confirmeth his promises with a solemne othe. And why?
Forasmuch as wee be inclined to unbeliefe, and would ever be wavering if we
were not well underpropped: therefore doeth he sweare to the ende to stablishe
us the better.
Seing then that God sweareth to upholde our
weakenesse: let us consider, first that we be too untoward, if wee cannot
beleeve his single worde: and secondly that his
goodnesse is inestimable, in that it pleaseth him to beare with us, and to
sweare for the confirming of our beliefe. And herewithall we have to note also,
that we must not seeke Gods will in the aire, but content our selves with his
word; and that seeing it hath pleased him to shewe himselfe unto us, and to
give us warrant of his will we must holde us to it, and reste wholy uppon it.
Now then, will wee bee sure that God will never
faile us, neither in this lyfe, nor after we bee gone hence? Will wee have an
infallible hope of the heavenly lyfe? Let us have our eye uppon the promises:
let us not wander here and there as a nomber doe, which are caryed away with
fonde curiositie: but let it suffice us that God hath certified and taught us,
that he wil not onely be a father to us to guyde us in this worlde, but also
that hee will never leave us, so as wee shall alwayes be governed by him, and
that when hee hath tryed our faith, wee shall have full fruition of the thinges
that are promised us: and when wee bee once ridde of this mortall body, wee
shall bee raysed up againe, and injoye an immortalitie which is hidde from us
as now. Let us content our selves (say I) with this word of Gods mouth for all
other things, and let us not scan after our owne foolish fancies how the matter
shall goe: but have God once spoken the worde, let us holde us to it. And that
is it which Moses meant here, in saying, God sware to your fathers.
Moreover wee must note,
that the dictrine which is set forth in the name of God, serveth not for one
age onely, but for all ever, and keepeth his force and strength continually.
Abraham, Isaak, and Jacob were dead and rotten in the earth when these thnges
were spoken: but yet the promise that God had made to them was alive still.
Although then that men bee mortall and transitorie: yet is Gods worde everlasting. And if it bee the seede of the
uncorruptible lyfe, needes must it be endlesse and exempted from all
corruption.
Therefore let us marke, that Gods speaking in olde
time, was not to the ende that his doctrine should be buryed after an age or twaine:
but that it shoulde be set before us to the ende of the worlde, and we receive
it with all reverence. Lykewise at this day, although the Prophets and Apostles
be dead: yet doth GOD worke still by them, and the word that is brought among
us in these dayes, not onely hath his lively force, but also quickeneth us, and
maketh us to receive the food of our soules by it. Our salvation must needes
goe forewarde, and wee must needes be stablished in it, in such wise as wee may
overcomme the worlde and attaine to the kingdome of heaven. Thus yee see what
we have to beare in minde, when as mention is made here, of the promise that
God sware to the auncient fathers that were dead long time afore.
And it is sayd expressely, that Abraham, Isaak, and Jacob were their fathers: to the ende that
they might knowe themselves to bee the successors of the blessing that had bin promised. And therefore he addeth,
that God had sworne to give that land to
Abraham, Isaak, and Jacob, and to their ofspring. As though Moses should say,
that Gods promise is not disanulled, but must now presently take effect, and be
accomplished in their persons. Hath God said so, saith he? Then must you
consider, that he spake it not onely to your fathers which heard the promise,
but also to [you which are] their ofspring. For it is expressely sayd, that
Abraham should teach his children the wayes, rightes, judgementes, and statutes
of the Lord[4].
Then was it for the children of Israel, to have received the promise that had
bin made in olde time to their fathers, as if God had spoken it within fresh
remembrance. And in deede wee ought to wey well this circumstance. For it is
not to those only which were at the beginning of the Gospell, that God sayth, I
receive you for my people: but his wil is that the same doctrine should be
preached stil, to the worlds end. Let us note then, that we also are
comprehended with them that heard the word of god at the beginning. And
forasmuch as his grace reacheth out unto all men, and is common to all ages: it
becommeth us to give eare to it, seeing it is
appointed and offered unto us [as well as to them.] And why?
For it is not to S. Peter and to S. Paul onely, that God hath sayd, I am you
Saviour: but he hath ordeyned them to be messengers of his goodnes, that we
might be taught by their mouth, and we doubt not but God will doe the lyke to
us as he did to them. Thus ye see what we have to consider, when as it is sayd
that God promised the
And in very deede it behoved the people alwayes to
come back to this saying: I am thy God and the God of thine ofspring after thee[5].
And againe unto this, I am the Lord which sheweth mercie to a thousand
generations[6]:
as we shall see hereafter. Now, this was not said for that one tyme onely, it must be
accomplished nowadayes also. Then let us consider that God having once planted
the warrant of our salvation, will have it goe foreward dayly, so as we should
knowe that he calleth us to the possessing of his kingdome, and that in us he
calleth them that are to come after us: Insommuch that the children which come
of Christians, are already chosen of God to be his flock and of his houshold,
and God hath taken them to himselfe already, even before they come out of their
mothers wombe. Is not the knowledg of such doctrine an excellent strengthening
to us, when we see that God hath given our salvation a ground to build uppon,
before we were borne or created? yes.
But here it might be demanded how the land was
promised to the fathers which never had possession of
it? For wee knowe that Abraham, Isaak, and Jacob acknowledged themselves to be
but sojourners there, and that they had not the Lordship of the land, but that
they were as poore wanderers[7],
and were tossed too and fro, insomuch that even their water was taken from
them, so as they had not water to drinke, and not onely were kept from comming
to the pits that had bin digged already, but also were put from water when they
had digged pits by their owne labor and travell[8].
Where is then the promise of God which he made to Abraham, concerning the
giving of the land unto him? Hereby we be put in minde of that which the
Apostle sayeth in the Epistle to the Hebrewes[9]:
that is to wit, that the auncient gathers had not an eye to the visible land:
but onely tooke it as a representation of the everlasting dwelling place
whereunto God calleth them: Insomuch that although Abraham had not anie
possession in the land of Chanaan, yet was he Lord and maister of it
neverthelesse, howbeit that he held himselfe contented with the only sight that
God gave him therof, to the end he might have his heart lifted up into heaven,
and wayt to have his everlasting abode there. Thus to be shorte, the Lordship
which Abraham had of the visible land, was spiritual. For although in mans
opinion he had no whit at all of it, but was like to have bin driven out of it
every day: yet possessed he the thing that God had promised him.
But now if we make comparison between Abraham and
us, have we not greater cause to lift up our hartes to the kingdome of heaven
than he had, seeing we not onely have a mirror or image of it set before us by
God, but also that Jesus Chtist hath in his owne person opened us such a way
thither, as our faith, may well atteine to the glorie of God? Therefore ought
we to be the better confirmed in the promise that God hath made unto us, of
advauncing us into his kingdome to enter into it as his lawfull heires thereof.
And although wee doe but as it were creepe on al
foure here belowe upon the earth, and our body is to us as a corruptible and
transitorie lodging, and we be weyed downe with these bace thinges: yet must
our true dwelling place needes be above, and wee our selves must needes be
citizens of heaven and fellowes with the Angels aforehand, and possesse the
thing aforehand by faith and hope, which wee have not as yet in very deede, as
the holie fathers have done afore us, who not withstanding had not thinges
opened so plainely and manifestly unto them, as wee have nowe, nor nothing
neere.
Thus see you the maner how Abraham, Isaak, and
Jacob were not disapointed of the land which God promised to give them,
although they never had the full fruition thereof themselves, but waited
patiently til the convenient time were come, for God to put their successors in
possession of it after their deceasse. Sith it is so, let us walke on upon
earth in sufferance of many conflicts, looking only upon the things that are
promised us, not doubting but that we be sure of the benefite of them already,
although we holde them not in our handes, ne behold them with our eyes. For why? God cannot fayle in his promises.
But now let us come to the joyning together of the
thinges that Moses setteth downe: for he saith, Drawe towards the land and possesse it, for it is at your commandement,
according as God sware to your fathers. Here Moses matcheth Gods promises,
with the exhortations which he himselfe maketh: for the true fashion of
building when men are to be brought unto God, that they may honor him and serve
him and seek his kingdom, is to begin at his free promises, and to vewe that he
preventeth us through his own mere goodnes, that he passeth not whether we be
good or no, and that although we have not deserved ought at his hand, yet doth
hee of hes meere free goodnesse come unto us, and bynde himselfe to us without
any cause why. Thus ye see at what end we must begin. Againe, men must be
exhorted and warned not to despise such a benefite, but to receive it, and
therewithall to inforce and indever themselves to answere God when he calleth
them. This is the order which wee must observe in this text of Moses.
Drawe
hence (sayth he) and march foreward. As if he should say,
Go to, your God hath called you longer time than you be aware of. For in deede,
the promise of salvation was given us before we were created; yea even before
the creation of the world did God choose us, as S. Paul avoucheth[10]:
and againe he hath fetched us backe to him, when wee were as cattell gone
astray[11].
Loe how Gods meere free goodnesse sheweth it selfe. We
cannot alledge here any strength or any worthynesse of our owne: We cannot say,
oh, God hath payed us our wages for our comming unto him: There is no such
thing at all. But at such time as we were forlorne and damned, our God opened
us the gate of salvation: when we were in Satans bondes, he did set us free: when
we were become his utter enemies and were banished out of his kingdom, he made
us heirs therof. Therfore lyke as he hath freely
prevented us, and sheweth us stil that it is of his owne meere grace, that we
can attayne to salvation: so we on our side must not be negligent and slothfull:
but seeing he hath spoken unto us, we must also answere unto him: seeing that
he sayth, Go, march on, let us be
going our way out of hand.
When there is any talke of doing good
or of serving God, the Papists imagine by and by that men earne the kingdome of
heaven by their owne desertes or merites: but the holy scripture holdeth the
cleane contrary order, as wee see here. For why? It is
not sayde that men bynde God to them by their meritorious deedes: but after
that the inheritance is set before them, and that of free gift: and after it is
shewed them, that nothing beareth sway in that behalfe but onely Gods goodnesse:
then is it sayd ynto them, March foreward.
And so wee learne to doe good, and to give our selves to the serving of God,
and to become holy through his righteousnesse: not of purpose to make him
beholden unto us, but to followe his holy calling, least wee should reject his
grace, howbeit that we cannot stirre one finger without Gods working in us by
his holie Spirit. For wheras it is sayd, Get
ye hence and march foreward: it is not for that the people was able so to
doe: but when God hath once incouraged us, he printeth his doctrine in our heartes,
and to the intent the same should not be unavaileable, he quickeneth us up: and
to be short, he worketh so mightily in us, that after he hath once given us
willingnesse, hee giveth us also performance therwithall, according as S. Paul
avoucheth in the second to the Philippians[12].
Yet for all this, wee must beare well in minde the thing that I have touched
alreadye: which is, that Gods offering of his grace unto us, is not to the end
we should as it were fall asleepe and make none account of it: but to the ende
wee shoulde be quickened up to doe good, according to this saying[13],
that his goodnesse and love which hee beareth towards men, is uttered to the
intent to purchase him a holy people fit for good workes, and [to the end] that
we should walke in all purenes, wayting for the discoverie of the lyfe which he
hath promised us. And if this had place under the shadowes of the lawe: much
more must we doe it now in these dayes. So then, let
us marke well, that Gods setting of the infinite riches of his goodnesse and
mercie afore us and his opening of the gate of heaven unto us, is to the ende
we should mount up unto him, and rid our selves of all earthly affections,
seeking nothing but to lift up our heartes on high, and to passe out of this
worlde, and to be discharged of all bondes and fetters that hinder us and hold
us back, indevouring with all our might to come unto him, as they that know how
this present lyfe is but as a race, and that men must not loyter and linger
here, but rather go still foreward according to gods calling of us, who sayth,
Come, Come, drawe neerer to me. And if wee goe to him, we shall no more be in
daunger of wandering here and there, but we shall keepe on our way to the mark
that God hath set before us, and we wil never rest till wee be come thither.
Now herewithall, to the intent to incourage the
people, Moses telleth them that they shal not travel in vaine. Go (sayth he) and possesse the land: and that is one poynt more
well worth the noting. For if we should bestowe our labor, and not knowe
that we shal fare ever the better by serving God: we would become lazie, and
our hartes would fayle us evey minute of an houre. But
when we be sure that we runne not in vaine, and that God will reach us his
hand, so as wee neede not to feare but our matters shall come to passe, though
Satan streyne himselfe to hinder us: when we stand upon such a sure ground that
our Lord will put us in possession of the thinges that he offereth us: it
giveth us an invincible courage and constancie to outstand all temptations.
And therefore let us wey wel these wordes where he sayeth, Get
yee hence and possesse the land: God sayeth not singly to his faithfull
ones, goe your wayes, see what ye can doe, trye your strength, and in the meane
while leaveth them at all adventures: no, but he sayeth to them, Go to possesse. As if he should say, doe
but onely apply your selves to serve me, and let me alone with the doing of it,
for I will worke after such a sort, as he that endevooreth to followe me shall
not lose his labor, he shal not take paine in vain, I will make all his doings
to prosper. That then is the thing that wee have to
marke uppon this streyne. And therefore what excuse is there for us, if we
folloe not our Lord whither soever he call us, considering that this voyce, Goe and possesse, ought to sound in our
eares? And if it were spoken for the
And for a further confirmation of our selves let us
also take to us this saying of his, I have
set the land before you: for it expresseth yet better how they should
possesse it. If men have an eye but to their owne power, and consider but their
owne abilities: they may will distrust and utterly despaire. But when wee knowe
how it is Gods office to give us the strength wich we want of our selves, and
to performe our salvation whereof he himselfe is the founder: that is the thing
wherein lyeth our trust. And therefore without presuming any thing of our
selves, let us runne on with a cherefull courage: but yet let us consider
neverthelesse therewithall, how it is God that uttereth his power for the
working of our salvaion, and that he is the author thereof, and reserveth the
leading of us to himselfe, in such sorte, as the possession thereof is already
in his hand. Now if we intend to fare the better by his doctrine, first let us
put out of our mindes all vaine imaginations of our owne strength, or our owne
freewill, and of all that ever men have surmised. For those are the thinges
wherewith the divell hath made men drunken, and beguileth them still, by
bearing them in hand that they can doe much of themselves. And we see how the
Papistes are puffed up with that divelish pryde yet stil at this day. There is
descanting among them of their owne Freewill, there is descanting of their owne
forewardnesse: and yet as able folke as they be, they doe no sooner set foorth
one step, but they be ready to break their necks. And well worthie: for God
must needes laugh their overweening to skorne, yea or rather punish it, because
it is a robbing of God. But whereas it is sayd, that it is God which hath set the land at their
commaundement: let us understand that there is no strength in us, and that
we must rid our selves of all selfetrust. And when we be so beaten downe, then
let us take heart againe, assuring our selves that God will goe through with
his worke, and that he hath not forgot his cunning, and that he will never give
over till he have brought the things to passe which he hath promised us.
Againe, if it were so that the
Nowe let us kneele downe in the presence of our
good God, with acknowledgement of our faultes, praying him to make us feele
them more and more, and that therewithal we acknowledging our infirmities, and
perceyving our selves to be poore and naked of all goodnesse, may runne wholy
unto him, so as we seeing that there is no cause why we should glorie in our
selves, may seeke our whole glorie in his onely goodnesse and mercye. And that
forasmuch as wee have not nowe an onely Moses to leade us into the land of
Chanaan, but Jesus Christ which is come downe unto us to drawe us up into
heaven after him: we may follow such a guyde, yeelding or selves wholy unto
him, and in no wise dragging backe from him, saying he will have us to come
unto God his father. That it may please him to graunt this grace not onely to
us, but also to all people and nations of the earth, etc.