Sermons on Deuteronomy
On Tuesday the 13th of August,
1555 The 56th Sermon which is the sixth upon the Seventh Chapter
19. That is to know & c.
20. And also the Lord your God will send Wasps among them, until he have destroyed the remnant of them and those that shall have hidden themselves from your presence.
21. You shall not be afraid before them. For the Lord your God is in the midst of you, a great and terrible God.
22. And the Lord your God will cast down those nations before you, by little and little. You must not rid them away out of hand for fear least the beasts of the field do multiply against you.
23. But the Lord your God will give you them before you, and astonish them with a great astonishment, until they be utterly destroyed.
24. And he will give you their kings into your hands, and you shall wipe out their name from under heaven. And none of them all shall be able to stand before you, until you have rooted them out.
We saw yesterday what courage we ought to have to do our duty, and whereupon we ought to ground ourselves: namely upon the promise which God makes us that we shall be maintained by his hand and power. For if we have an eye to our own power and ability, we shall have no cause to conceive any trust: but if we be acquainted with God's power, and have his promise that he will aid us: then have we no cause to be afraid. Then if we see any dangerous that may make us afraid or astonished us: let us learn to have recourse to this lesson that when so ever God commands us to do anything, he will not fail us at our need. But rather than we shall feel his presence in such wise as we ought to do to him the honor to rest upon him. And to the end this doctrine might be the better known, Moses has there with all set down the experience thereof which God had given the people of Israel at their going out of Egypt. You have seen the signs and wonders which God wrought: and he will do us much in his behalf. It ought to suffice us the God binds himself to us by his promise.
Howbeit forasmuch as he perceives our infirmity: he gives us this help more, of making us to have experience of the things that we knew before. Now if this well us not, we be not only unfaithful but also unthankful. For when God does us good it is not for an hour or twice, but he will have it to stand us instead of all our lifelong and to conclude boldly, that see has begun well, so will he also continue.
Then let us beware that we be not guilty of so great unthankfulness, as to have thrust Gods benefits underfoot, ought to be so well known to us. And that is to the end we may go through with our course without stop. And because we be us weak as is possible, or rather lazy and unprofitable, when we should do any good. Let us take courage as it is given us here even by in recourse to God, praying him to hold out his hand continually to help us. And therewithal let us do whatsoever he commands us and what so ever we know to be our duty not doubting but the end of it will be good. Although the devil practice to turn all upside down, and although men is trained themselves and make never so great assaults to find that the same, yet will God get the upper hand. And if he succor us, let us not doubt but we shall overcome all the assaults which we shall be driven in endure.
And furthermore Moses adds that God will send wasps to destroy the rest of those nations and those that he themselves out of the way. As if he should say that although the children of Israel were not able to destroy their enemies, yet would God provide for it as one that has all means in his hand. You shall not need (says he) to have the sword always in thin hand: for God has other men of war, he will arm the Wasps against them. Now surely this may seem strange at the first sight. For seeing that God intends to show his power against the enemies of his people: why does he not rather dart his thunder at then from heaven?
Why Makes he not the earth to open and to follow them up? Why works he not after some other fashion than by sending of Hornets?
Now, hereby he meant to show, first that he had all creatures in his hand, and can his turn with them as he lifts. And it is a great advantage for us to know that, if God be on our side, there is not anything, no not even so much as fly, but it shall make with us and against our enemies. Likewise on the counter part, if we have provoked Gods wars and he be minded to make us feel his vengeance, although the whole world had linked themselves together to help us, yet notwithstanding, all things (yea even to the very shall be armed to execute his wars against us. This therefore is a thing that ought to make us afraid when we live not as we ought to do and contrariwise which ought to give us singular hope and comfort, so we be under the protection of our God. Mark it then for a special point that, whereas God avowed that he will send Wasps his meaning is to show that he has incomprehensible means in his hand, and that he will cause all things to imply themselves in his service, to destroy his enemies and to help his people. But yet he shows his mighty power much better thereby, than if he used miracles: I mean I punishing the pride of such as trust and bear themselves in hand that nothing can hurt them. The despisers of God do make themselves believe that, they can exempt themselves from all inconveniences, either by their police, or by their power and cunning. Hereupon (for we know that men are ready to burst for pride, until Gods spirit reign in them)
God, to humble them and to make them meek, subdues them and overmastered as they deserve.
True it is that God could confound them at the first blow, and make them to feel such a heavenly force as, were able to the whole world, but he will not deal so with them. How then? He undermines them by such means as they never thought of, and that is to scorn their fond overweening the more, which made them worse than mad, and wherewith they had been besotted before. And that is the cause why he sent flies and other vermin upon Egypt, rather than raised his Angels to destroy the Egyptians. It is true that God wrought all manner of ways to make them feel his power. He sent darkness, he turned the waters into blood, and in the end an Angel came and flew all the first born of their houses. This was well done. But yet Gods meaning was to pull down the pride of Egypt, by sending vermin to consume them. So what men of war God chooses to battle for him, when he lifts laugh men lushness to scorn, and to spite them that they may come to know themselves, whereas rest they forget themselves, and bare themselves in hand that their own power was wonderful. And indeed when we read that Herod was so confused of worms, it ought to put us in mind that, God sent him a punishment for him, because he had suffered men to call him a God. He was not contented with the degree of a moral man, but he would needs imagine that he could transform himself. Therefore it was meet that he should be abased beneath all men, and that the rest of his body should make him drop in pieces, so as he should seek to murder himself with his own hand. Now then Gods handling of him after that fashion is, to humble him the better. And when we read this present text, let us look that we live in the fear of our God, and then we may be sure of his help, so as we may live not only among Wasps and Hornets and other such vermin, but also even among Dragons and wild beasts, according as it is said in the fourscore and eleventh
Psalm that, when we be in Gods keeping, he will maintain our life in such sort as the things whereof we be most afraid, shall not be able to annoy us. But on the contraire part, if we become his enemies and despise, he needs not to make any great in arming of himself to confound us. For flies will be able enough to execute his vengeance.
Thus we see what have to gather upon this place.
Now again Moses confirms the which we have heard, namely that the children of Israel should not be afraid of their enemies. For God is among you, yes, even the strong and terrible God. First of their enemies, and afterward he adds the reason, Fir God (faith be) is among you. And thirdly he shows what manner a God the same is, to the intent that the people should not doubt but he is might enough, and by comparing him to his creatures, resolve themselves that it ought to fulfill them, if they had him on their side. This is the sum of the things that are said here. Now it seems at the first sight that here is some contrariety. For he had said afore, God will destroy all the enemies whom though fear, and here he forbids them to be afraid.
How hang their two together? Whereas he speaks of fear, we have to note that when any danger is apparent and threatens us, we feel the grief thereof, and we must needs be afraid of it, and it cannot be other wife.
Now then in saying that God will destroy all those whom his people were afraid of, Moses means that although the enemies be dreadful of themselves, yet shall not God be hindered destroy them. And again, we have to note also, that God has always born with the faintheartedness of those that are his.
Indeed it was a fault in the people of Israel that, they were afraid of their enemies, for seeing they knew themselves to be in the tuition of their God, they should have defiled all things that might have abashed them. Yet notwithstanding, God berth with that default. And although the people was unwarily to be succored, because of the fearfulness that proceeded of the said infirmity yet did not God cease to hold them still by the hand. Nevertheless if God bear with us, his meaning is not to feed our vice, or to fade us in it, when we have not such stoutness and constancy as is requisite. It is true that God ceases not to have mercy upon us for all that, but however the world go, yet is that fearfulness always worth to be condemned. For let us see from what spring it issues. If we had a persist trust in our God, it would put away fare, and we might define all that ever is against us, accordingly as Saint Paul says, of God be on our side, who stable against us? And David says, If a Million of men of war had besieged me, yet would I not be afraid. Though I were in the darkness of death, yet if I may see God my shepherd, and he show me his sheep hook, I will rest myself upon that and be in quite.
Therefore let us make well, that our Lord shows himself pitiful, when it pleases him to succor us in such infirmity. For he needed to do no more but say in on word, prepare yourselves to receive my grace, and by and by thereupon we ought to embrace his promises and to rest upon them, and to take all our contention in them. But we do not so, and yet notwithstanding he ceases not to bear with us therein.
Nevertheless, although he use such gentleness and patience towards us, yet does it not follow that therefore there is no fault in our fearfulness, neither ought we to conclude that we may fall asleep in it, but rather we must quicken up ourselves to say how now wretched creature? Thou distrusts since God. Thou have been as greatly affected as might be and he has succored thee. What means thou by reflecting his goodness after the manner? Thinks though that his benefits have always been lost towards the, that thou different them through the own leadenness, in that thou does not acknowledge them? For if we acknowledged not Gods benefits as they deserve, surely we should be confirmed by the as I have said already. Then is it not without cause God adds here, that his people should not be afraid of their enemies. True it is that he had said, Thou shall be afraid of them, but there he spoke of the infirmity that he knew to be in his people, which was faulty, for he condemns it as it deserved.
And thereupon he adds, Thou shall not be afraid of them. As if he should say, true it is indeed your nature will always be fearful, but yet we must not be afraid, we must withstand such fearfulness. And when we see the multitude of your enemies, it cannot be but that we must be somewhat moved, but yet we must have the buckler of faith to repulse all such fear, and we must think that seeing I have promised to succor you, I will not fail you.
True it is that do what we can, we shall never be so well heartened, but that there will be some as we have heretofore seen. For we ought to hold our slues unto Gods promises, and to assure ourselves of his succor. Surely if we seem never so stout, and there be but one spark of fear in us, we notwithstanding, so we be not overwhelmed with fear, nor quail not, but take courage, and after tossing to and fro, do hold still our own, and enter into the battle, our Lord is contented with us.
Now then, what is to be done? When we perceive any danger, it cannot be but we must have some feeling of it, for otherwise we should be as blocks, and not to be afraid of anything, is no virtue. A drunkard will run upon the swords point, he will leap out at a window; he will be afraid of nothing and why is that? Because he is out of his right wits. Likewise a mad man will throw himself into the fire or kill himself. Therefore we see that it is no virtue to be without feeling of grief. Nevertheless when we feel the dangers, we must resort to the remind that God gives us.
True is that our life hangs as by a thread, and that there needs not anything to destroy us. But yet how weak focus we be, our Lord has promised to hold us shrouded under his wings, and therefore let us run into him. And seeing he has a care of our life, let us trust thereto, and call upon him as of as we see any ganger like to insure. And for as much as he has promised never to shrink away from us let us approach boldly unto him, and put our trust in him, and then shall we be sensed well enough. For the name of God is an invincible fortress, the righteous will see there to for refuge, and he shall never perish. To the intent therefore, that we may have a steadfast assurance in the middies of danger, let us learn to have recourse immediately to our God, by receiving the promises which he gives us, and they will be a sure and static leaning stock to rest upon. And by that means also God shall be glorified in us.
True it is that we may see some such conceit shall abash us, but yet that fear of ours which we do so conceive, shall be but as an exercise of our faith, and the overcoming thereof shall be the more commendable. Howbeit if we find any difficulty, so as we cannot resolve ourselves at the first then let us assure ourselves there is yet still some infirmity in us, and we would not God his due honor, for as much as we be slow to believe his promises, and stick not to them with a cheerful courage. And therefore let us blame ourselves in that behalf, yea and even be some for it. Notwithstanding, we must not quail though there be infirmity in us, for God will bring all to pass by his own power as shall be declared yet more plainly upon this text, where Moses faith why we must not in any wise fear our enemies.
Now let us come to the reason which he adds, The God (says he) is in the minds of thee. This is the same promise that was given at the beginning, for we must always call to mind what has been treated of heretofore, namely that God tells us not of our own strength, when he wills us to be well sensed with constancy, but calls us back to himself. The end then which we must always begin at, is that we must not think ourselves to have any power, nor be besotted any vain opinion as we see men commonly be in esteeming and flattering themselves, in so much why although they be less than nothing, yet they always imagine this and why of themselves. And yet notwithstanding that imagination is nothing else than an overweening. Also to encourage us with all God uses none other mean but only to say, have an eye to me. If it were in our own selves to truth in him, surely God would not report us any whit at all, for he is not why there should be any virtue in us. But when as he says, have an eye to me, it is a token why we be destitute of all goodness, and that if we fetch and sits our ability thoroughly what it is, we cannot but be abashed at it. True it is that me may well enough flatter themselves for a time, but yet in the end they shall find themselves deceived in their own opinion, and as we see here and have sense heretofore, our lord shows us why we shall never find firm ground to stand upon, until we become into him. And that is why cause why it is said, The God is in the minds of thee. Surely is in an excellent promise that God will be in the minds of us. And for same cause also does he call us his temple, which thing was figured in old time by the Sanctuary. For it was Gods will to have it seated in the middies of all the people, and he kept his residence in such wife in it, as men might perceive his power to be there. Not that he was enclosed in that Ark or in the Tabernacle, but it was his will that the people should have a visible warrant, that they might not dour at all of him. For such is our rawness, that always to our seeming God turns his back to us, and thinks not upon us, or else that he is too far off from us to succor us with his hand. Therefore it was Gods will that his Sanctuary should be in the minds of his people, as a warrant of his presence and power. True it is that as now we have not that, but we have other helps as convenient for us. And first of all, the things that were figured by the coming of our Lord Jesus Christ. For seeing that the fullness of the God headed wells in him, we must not doubt any more but that we have God with us. And for the same cause is he called
Emanuel, that is to say God with us. Now then if this promise were made to the people of old time, much more ought we to assure ourselves of it at this day, in the person of our Lord Jesus Christ. And the cause also why he took ourselves and nature upon him, was to the end it should be a holy end indissoluble boned of the union wherein it behaves us to put the whole trust of ourselves. And herewith all, we have his promises, and the seals of them in his Sacraments, so when we be thank us of our baptism, thereby the son of God does witness unto us, that we were once clothed with him as says Paul. And when we receive the supper, he shows us that he is our food. And that the brad which we eat, does not nourish us better, than we be nourished by his substance, in so much that we live in him and by him. Again we here how he faith, that where forever two or three be gathered together in his name, he will be in the middies of them. Seeing it is so, let us not think that this was sad along to the children of Israel, but let us understand that the use thereof belongs unto us also at this day. According where unto we see how the Church is called Gods resting place, as is said thereof in the Psalm, and in the eighth Chapter of Esau, where it said that God will do well in the middies of his holy City.
Let us apply all these texts to our use, and let us not doubt God is with us nowadays, yea and that he will not only dwell among us
[generally] as in his temple, but also abide in every one of us surely.
And that not only to make us feel his power, and to understand that we have our life and moving in him, as S. Paul says in the Acts, but also to make us perceive that presence of hi, which he has promised to all faithful. Now then he dwells in us, when we feel that he yields us record of his adoption by his holy spirit, so as we can call upon him as our father. And therein does our lord Jesus Christ show that we be members of his body, and that several to himself, no withholds anything from us, but communicates all his graces unto us. Now then let us mark no man can call himself a believer, unless he be thoroughly persuaded God is with him. And all of us in general ought to embrace this promise, that God in the minds of us, especially when we have the preaching of his word, and the order of calling upon him in common, established among us. If we have that once, let us not think that ever we shall be disappointed of the thing that is contained here that is to with that God will do well among us, so as we shall never need to make long journeys to seek him, but we shall find him still ready at hand to succor us. Mark that for one point.
Nevertheless it is true that this presence is not perceive by our mother with for it will seem of times that God is very far off from us, or that he has forgot us and cast us up, but it is his will to try our faith and patience by that mean. Howsoever the case stand if we worship him, and have a care to call us on him and to resort unto him to rest upon his goodness, it is a sign that he is near at hand to us. Then if we have a desirousness to resort unto him, and do learn to mount in our adversities, beseeching him to have pity upon us, it is a token that he has not given us over, but that he holds us up with him might hand, so as we do rest upon his power.
We see then how God even in hiding of himself away, ceases not to show himself nor at hand unto us, and that he dwells continually in us. And now we see whereupon we ought to ground ourselves to conceive assured trust : that is to with upon this, that we have God on our side. And that is a good token that we have not anything in ourselves, but that it behaves us to be utterly destitute of all trust and hope, until our Lord have showed himself unto us.
Now although this promise ought to fulfill us: yet notwithstanding, Moses ads one point more, which is not spirituous: namely that God is mighty and terrible. Truly it should see me at the first blush, that this is not spoken to any purpose. For the case concerns the strengthening of the faithful, to as they should pluck up a good heart, and not doubt but they shall discomfort all their foes: now then hereupon to call him a terrible God, should rather serve to scare them out of their wits. For although God mean not to put them in fear: yet do his only majesty so amaze us, as we would fain hide us from his presence if it were possible. In as much then as he terms himself terrible, it should see me that instead of giving us matter of comfort, he intended to drive us away from him. But we must make that Gods terming of himself might tie and terrible, is to end to put us out of doubt that he is strong and mighty young to discomfort all our enemies. For we must always come back to this point, that his showing of himself favorable, merciful and patient towards us, is altogether of his own proper nature: for we know he is our God and favor. For as much then as God is called our God: he will have us to show ourselves to be his people: that is to say, that his receiving of us is with condition, to govern us with his goodness, as shepherded that is careful for his flock, so as his esteeming of us as his children, is because he has adopted us of his own free goodness, and is willing to show himself always father like towards us, by bearing with us in our infirmities. So then, whereas he is termed here a terrible and mighty
God, it is not in respect of his own people: but in respect of the unbelievers and infidels. And that is the cause of the often repeating of this word, The everlasting, the God. Moses speaks of it here a four or five times within a little space. Wherefore says he so of the God?
To the intent that the people should resort to their covenant. Indeed it were not lawful to praise unto him, unless he called us: but seeing that he of his own good will has covenanted with us to receive us to mercy, and has told us that he will take us for his flock and keep us under his protection: we ought not to be afraid anymore. Then let us learn that we cannot put any trust in God, until we know that he is willing to admit us to him, and that he has already chose us to be his household, and to be under his government. When we have once this promise that he will be our God: then may we well trust in him. For we have taken hold of his courtesy, and that is to the intent we should know, that we will use the same towards us even to the end.
How about when we once know the goodness that God utters unto us: we must also on the contraire part consider his power against all our enemies. For why we see we need not anything to scare us or to make us afraid. Indeed if we hear of the promises of Gods goodness, we feel some sweetness in them: but yet if the devil stares up any trouble against us, by and by we be dismayed. As long as it is preached unto us that our life is in Gods hand, and that we be safe when we be under his protection: all is well, we receive that doctrine, and to our own seeming, it has taken good rooting in our hearts: but as soon as the lease is turned, or any danger show itself, where are we then? But had we been well solved and confirmed in the thing that we heard: we should be safe enough, and we would keep on still forward: but we never think more upon that, neither is there any means at all to comfort us. Thus is it a sign that if there happen never so little danger, we doubt of Gods power, and we do him not honor to say, he has promised it, therefore will he perform it, for he is able.
And for the same cause S. Paul speaking of Abrahams faith, that he believed even against hope, knowing that he which had made the promise, was also able to perform it. It seems to have been a small matter to say that Abraham believed that God was mighty. For who denies that? And therefore Abrahams faith is not so greatly to be commended in that respect: for there is no man but he confesses it.
Yes, yes: but yet for all that, as small a thing as it seems to be, it is a very rare and difficult thing: and that does experience show. For (as I said) if we meet with any crabbed encumbrance, we think there is no God in heaven to succor us any more: and all that ever can be alleged unto us, will be so cold, as we shall find no relief in it. Therefore it is not without cause that Moses here magnifies Gods mighty power, and faith that he is terrible, to the end that the people might thereby assure themselves and say, very well, it is true that we be nothing in comparison of our enemies, but what for that? What manner a one is God? Seeing he faith that he will be our captain, and that we shall be under his protection: what can all the men in the world, or all creatures do? Is there anything that can withstand the power of God?
Again, what is his majesty? If he lift to show it they that nowadays are overstated in their own pride, shall out of hand be put to utter confusion. For if God make the mountains and rocks to melt, and the earth to wash away at his presence: what shall become of me with their frailty? Thus we see to what purpose and end we ought to apply this saying, That God is mighty and terrible. It serves not to dismay us: for we know when so ever we resort unto him, we be always received to mercy, his thorn of grace and goodness. Wherefore if we see that our enemies make us afraid, and that (to our seeming) they be as Wolves to swallow us up, and we as sheep in comparison of them: very well, let us resort to our God, and what manner a one is he?
Oh, we must not only conceive his world God: but we must also attribute him his qualities therewithal, namely that he is mighty and terrible: and then let us not be afraid. For all the rage that our enemies do cast and some out, is but a smoke, and God will make it to fade all away, as soon as it pleases him to show his majesty: and we be sure he will do it, because he has promised it. Therefore let us so benefit ourselves by this promise, that whenever we be astonished, or in any doubt or grief of mind, we always have recourse thither and say, Our God is mighty. And why? Wherein will he utter his mightiness? Alas, it is true that he might well utter it in confounding and destroying us: but he is patient, gentle, and meek, and he will not have us to feel his force to our harm: but rather he will have us to feel his passing fatherly goodness. All his desire is to gather us under his wings as a hen that broods her little chickens.
And it is a singular comfort unto us, when we know why he will be so loving and favorable towards us, and yet nevertheless will be known to be mighty and terrible in the overthrowing of our enemies, and in overcoming all things that are against us. Therefore let us put our trust therein. But yet therewithal let us beware that we abuse not his promises. For if we will have him to show himself unto us: we under the court of his wings, and not play the wild beasts in running away from him. For the hypocrites will brag well enough that they have God on their side: but yet for all that, they think away from him, and let him alone. Now then let us learn to go in such wise to our God, as we may trust in him and repose ourselves upon him. And in so doing, let us bear in mind what he commands and examine ourselves according to his word: and then shall we find by experience, that he meant not to be guile us, when he told us why he would be in the minds of us mighty and terrible to discomfort our enemies.
Now by the way Moses adds an exception saying: that God will not destroy all the enemies of his people out of hand. And why? Lest the beast of his field (faith he) should let themselves against the: but should we need them out by little and little. Though shall dispatch even their kings: and so be shores, show that not leave anything at all of those nations. Here Moses gives the people a very necessary warning, in telling them after what manner they should proceed. For otherwise they might have taken some evil conceit at their coming into the land of Canaan: and if they had not rooted out their enemies immediately all at once: they might have imagined with themselves, what is become of Gods promises? It should seem that he has mocked us. Therefore does Moses hold them in away, saying: It is true that your God will discomfort all your enemies but yet shall not that be done so soon as you would wise, howbeit assure yourselves there is good reason that he should so deal with you, and therefore put no distrust in your God. For he see that the land would be replenished with wild beasts, and they would be for many enemies to make war upon you. God then does this to your benefit, in that he will not have the whole land to be utterly ride of all enemies. For if your enemies should be all destroyed immediately upon you coming into the land: you could not replenish it again upon the sudden, to defend yourselves from the wild beasts. Now we have to note here, first that God intended to correct the people overreact has, by showing them that they should hold themselves in peace and quiet, until God had put them in full possession of the whole land. For it is the proper nature of faith to pray Gods leisure, as the Apostle assumes in the Epistle to the Hebrews, alleging this text of Abacus, that if God delay the performance of his promises, we must try his leisure, and not be overhasty,: for they shall come to pass time enough, that is to say, Then let us mark that faith cannot be in us without patience, that is to wise, without tarrying of Gods leisure till it please him to execute the thing that he has spoken and said, and without assigning or setting of any term as men commonly do, who are so bold as to take upon the to make God subject to their will. Let us beware of such over stateliness, and let us rather learn to bridle ourselves, till God dispose of things accordingly as he gave sentence of them assure by his own mouth. And that accords with this saying of the Prophet Esau: Our power shall be in silence and rest. Then must we be still and quiet. If we intend to do God honor to trust in him, and to show why we do it unfoundedly. And here our Lord had a regard to bridle his people. Forasmuch (faith he) as much affections are overhasty and heady: lets not give you though your enemies be not destroyed all out of hand. Let us make also, that here God meant to show the reason why he disserves and delays the performance of the things that determines, and brings them not to pass out of hand.
Truly he is not bound to it. Should God give us an account of his doings? If he work not after our liking, is he bound to tell us why?
Ought not we rather to stop to him, and to say, Yeah Lord, we be ignorant, yeah and even stark blind, and it belongs to the only to be wise? Forasmuch as there is nothing vanity in us: rule though us according to the providence. It were meet that we should deal after the fashion: but we see how God yields to our rawness. For inasmuch as we be tickles, and cannot find in our hearers to be contented with his pleasure, and to rest wholly upon it: here he shows us a reason for it. So then let us mark well inestimable goodness of our God. In abasing himself so far, as to show us the reason why he does things.
According as Moses tells why people of Israel here.
For he has an eye to your benefit, least why wild beasts should devour you: for they would multiply and there be not folk now of you to manure why whole land but there would be drivers places which should uninhibited. Know why therefore that whereas your God destroys not all your enemies out of hand, it is for your benefit, and it were not expedient for you that it should be otherwise. And so in effect Moses tells the people here, that Gods delaying to give them full victory, was to their benefit and welfare. Therefore let us mark well, that if God make not such hast as we would have him, he has an eye to our welfare, so as he procures the thing that is best for us, though we perceive it not at the first. True is that we win ourselves to be wise and well advised and thereupon we take upon us to judge that God overflow, and we would say trust him forward straight ways by the shoulders to cause him to make more haste. But (as I said) that is because we know not what is good for us. But we imagine that we be beguiled every turning of a hand. God therefore must be wise for us, and see more clearly than we do, and dispose things, not after our liking but after as he himself knows to be good. And in the meanwhile we must trust our eyes, and do nothing but glorify him in his providence. And if we pursue no at the first why he works after that faith on: well, let us try patiently till he show us why he made delay and would not satisfy our desires. This doctrine cannot be fully declared as now, but yet must we make an abridgement of it to conclude withal. Likewise nowadays we may happen to languish all our life long. Now if we should hasten God to deliver us: what a thing was it? We would be in a paradise here a forehand: and that were the next way to rock us asleep in the world. God therefore is trying to wake us by keeping us occupied with store of troubles and vexations: and that makes us to long continually for the heavenly life. We forget this at the first: but GOD makes us to perceive how frail we be, by waiting with all patience and humiliate, to be governed by him as he thinks good. Finally he shows how greatly it is for our benefit to be beaten with his rods. And therefore does he makes us to pass through many troubles and to be greatly vexed and tormented. And if there were none other enemies to withstand us than do well enough with them, for they be men. But we be daily assaulted by the devil: and we would then overcome them at the first push, and obtain victory against Satan, and against all the temptations of the world.
But what a thing were that? Our pride would be intolerable, we would not pass to call anymore upon God, nor to sigh and mourn for our own weakness, we should not tell what it were to dislike of ourselves, nor to understand that there is none which has all power in him but only God. So then although God have assured us that we shall have the upper hand of all our enemies yet shall not be performed at first burnt. And why? Because it were not good for us.
True it is that wild beasts would not come and devour us: but we have pride and vainglory, and we be with self-winding. And that over lustiness would carry us away, so as we should fall asleep in our vanities and delights, and that would be worse to us than all the wild beasts in the world. And therefore let us assure ourselves, that Gods leisurely working, as it were by degrees and by line and by level: is to our benefit. For could he belated to accomplish all his work in one minute of an hour? No: but he lifts not to do it so soon. And therefore let us learn to keep the spiritual rest or Sab. Both as it is spoken of in the fifth chapter, that is to say, to imprison our wish, reason and will, and is to say, all that ever we have besides, and to hold them in such away, as none but only God may have the rule of us, and dispose of all things at his will. And moreover, let us go on when he leads us the way. For that is no breaking of the Sabot. To occupy ourselves service man in the charge that God calls him unto , and to do our duties faithfully every man in his vocation, according to the measure of grace that GOD has given him, are the works of God, and we must understand that it is God which works them in us. But yet for all that we must not be too hasty. As who should say that God were at our commandment or that we would have him do what we lift and when we lift: but all our wisdom must be to submit ourselves to his will.
The thing then which we have to remember upon this text that we may fare the better by it: is that we must learn to be obedient to our God all the time of this our moral and transitory life, not doubting but that at length he will vanquish Satan and all that is again us, and turn even those things to our benefit and salivation. Which we think as now to be harmful and harmful to us. Now let us kneel down in the presence of our good God, with acknowledgement of ourselves, praying him to make us feel them better than we have done, for as we may be drawn to a right repentance, and learn more and more to distrust ourselves and to settle trust in him: and that when we have embraced his promises, we may fare the better by them by applying ourselves to his service, so as we may not be unprofitable in the world, but that as soon as his spirit dwells in us, it may forthwith avail us, and show by the effect that he had not adopted us in our Lord Jesus Christ, so as we may grow in the same knowledge more and more till he have thoroughly accomplished it in us, and that we have the full measure of it, whereof we have but a very small portion as now. That is ay please him to grant this grace not only to us but also to all people and Nations of the earth and et cetera.