Sermons on Deuteronomy
On Friday, the second day of
August 1555 The 52nd Sermon which is the
second upon the seventh
Chapter
5. But thus shall you do to them. You shall beat down their altars, and break their pillars: you shall heave down their groves, and burn their Images with fire.
6. For you are a holy people to the Lord your God. The Lord your God has chosen you to be his peculiar people above all the nations of the earth.
7. The Lord has not set his love upon you, nor chosen you because you were more in number than all other nations, seeing you be the lease of all nations.
8. But for the love which the Lord bears you to keep the oath which he swore to your fathers, the Lord has brought you forth with a strong hand, and delivered you from the house of bondage, even from the land of Pharaoh, King of Egypt.
Yesterday we saw how God forbad his people to ally themselves in any wise with the Infidels, and specially with the people that dealt in the land of Canaan. Forasmuch as it was said that God had chosen that land to the intent that his name should be worshipped there it was his will to have it purged from all the filthiness and infections, which had reigned there too long time before. And after he has spoken to the folk, he adds also that he will have all the tokens and marks of idolatry that were in the country put quite away. For like as it behooved the Jews to worship God purely, without intermeddling any of the superstitions of the heathen: so did it also behoove them to keep the order in such wise as God had set it down, and to put away all things that were contrary to the true religion and service of God, so as there might be no mingling nor corruption. We see now in effect, that the doctrine which is contained here, is that forasmuch as God had given his people the land of Canaan: he would have it clear from all abominations, and his service to be so set up, as all the ceremonies of the heathen and unbelievers might be taken away, and nothing be mingled with it besides his own Law. And that is the cause why he speaks expressly of Altars and Groves. For as we see that men have no end nor measure in devising of fashions to serve
God withal: there was not that Grove but they made some devotion in it. And like as men built Abets, Priories, and Chapels in the Popedom, so went the world among the paymins, and the Jews followed the same trade, as we see. But that was not for want of warning, for God had provided sufficiently for them, that they might not set their minds upon such paltry. But what? Hereby it appears how hard it is to hold men in the pre simplicity of Gods service.
Nevertheless, howsoever men fate, it is told us here, that such as will serve God incorruptly, must abstain from the things that are devised and forged by idolaters, and stick to the pure doctrine which God has ordained, and not add anything to it of their own, or which they find here and there, or which that would has foolishly brought in: All those things must be laid down, if we will serve God purely. But yet let us mark that there were two reasons why God commanded the Jews to break down the heathen mens altars, and to destroy their idols. The one was to the end that his people should not be provoked and tempted to wickedness and superstition by looking upon them, for we be so frail, that we be carried away as soon as we spy any mark of superstition. I said even now that it is a hard thing to hold men fast in pure obedience to god as in respect of his service. Why so? For their ears do always itch to hear some new doctrine: and although none be brought them from elsewhere, yet their minds are so roving, that they ever covet some new thing or other. Now then if we have any occasion to tempt us to evil, or to any corruption of Gods service, we be overtaken by and by. God therefore perceiving that his people might be inclined to idolatry, and that they would yield to it out of hand as soon as they spied any occasion, will them to wipe away all such things. Beware (says he) that you suffer not any of the marks of the idolatries that have reigned heretofore, for if any of them come in your sight, you shall be as it were ravished, and you will be following of them. So then, suffer not anything that may make you to stumble, or that may comber you, so as the way should not be level before you.
Have you none other signs than those which I have appointed you, and let them serve to confirm you in my word. Let the things which I have taught you be as a burning Lamp to give you light: and if you have need of helps, let the Sacraments and Ceremonies contained in my Law suffice you: but take heed to yourselves that you have no stumbling block. For though you have nothing to hinder your going on in the right way: yet may you even of your own nature turn aside from it, and what will you then do, if any occasion of evil be offered you? That is one point.
Another is, That Gods will was to have that land as it were dedicated to himself, and that his people should show how much they abhorred idols, by suffering none of the things to remain which the heathen men had kept before. God then meant to try the zeal of the Jews, when he commanded them to make clean riddance of the idols: and by that means he intended to ensure them to abhor idols, and all things that belonged to them, so as they might show not only that they purposed to worship the only one God, but also that they could not abide his glory to be any whit abated. Now we see the two reasons that God had an eye to in this place. And now must we apply them to our own benefit. For although some would restrain this to the Jews, as though it belongs not to us in these days: yet was it not Gods intent to speak for any one time only. And indeed, (as has been declared in the fifth chapter,) let us look into our own hearts, and every man examine himself, whether he find himself more steadfast and strong to withstand idolatry, than the Jews and other Nations were. For surely that cursed seed is so rooted in all men, as there is none of us all but he may keep a school of superstition, without having any school master to teach him. We be so forward, that although no body seduce us, yet we rather tend still to some corruption, than hold ourselves sin the pureness of Gods service.
What is to be done then, seeing that idolatry is so rooted in our nature? If occasions be offered to draw us away, is it not like as when nets are spared before birds? And we be so inconstant that we tumble into them immediately. And therefore as for them that think themselves to have such constancy and strength, that although they have images, chapel and such other things, yet they shall not hurt them at all: they tempt God, and experience shows it to be so.
Therefore there is no better way, than to know our infirmity, and upon the knowledge thereof, to use the remedy that God has given us. If a man perceive himself to have weak hand, so as he is not able to bear three glasses of wine he shall be overtaken: if he drink without discretion is he not as bad as a swine? Does he not tempt
God? Ought he not to think upon the default that is in him, and to prevent it? Yes. Now it is certain that in this behalf we have so weak brains , that we shall by and by be made drunk with superstition, yes and as good as bewitched with superstition, so as there will be no discretion in us, but we shall go on still to seek further occasions and means of it: and is not that a manifest spiting of God? It is a point therefore which ought to be well marked, that GOD knowing the weakness which is in us, is not willing that we should have images, altars, and such other things to seduce us, but that all such things should be wiped out from among us to the intent there may not be anything to hinder us from giving ourselves simply to God.
But now let us come to the second reason. It is not enough for the faithful to refrain from all idolatry: but they must also show that they abhor and hate all things that are against Gods service: And to the uttermost of their power they must endeavor to have them all wiped away, so as the remembrance of them may be rooted out, that they may never be spoken of anymore. For else what zeal have we to the honor of God, when we see idols set up instead of him, and look upon things that serve to corrupt and deface the true and pure religion? If we do but laugh at them, and take them as small trifles, or as children games, is it not a token that we esteem the honor of our God no more than a thing of nothing? For if our desire to have God glorified, were as earnest as I thought to be: surely it would wound our hearts to see idols so set up in his place, and to see men bereave him of his majesty to attribute the same to dead creatures, and that so precious and holy a thing as religion is should be so marred corrupted and turned upside down. When these marks come before our eyes, surely if we have anyone drop of good zeal, it must needs vex us and grieve us, and we must to the uttermost of our power deface all those signs and marks of idolatry, and cause Gods honor to be maintained unpaired. And indeed, when he requires that we should make confession of our faith to him: this also is comprehended therein. For as the mouth ought to utter what is in our heart, that is to know, that we have but the only one God which has redeemed us, if we yield him such record with our mouth, our outward doing must also be answerable thereto, so as both feet and hands tend that way. [If we were at that point,] we would not wittingly and willingly suffer any superstitions, if it lay in us to abolish them. But yet there is a thing in it, which is that Moses commands the people expressly to do it when they be come into the Land which God had appointed them to enjoy for their inheritance.
For if we be in a strange country where we have no authority, it is not in our power to put down idols, neither does this commandment stretch thereto. It is true that in passing through places there idolatry is used, we must sigh and mourn, and think our eyes to be as it were defiled with the sight of such wickedness contrary to the honor of god, so as it must grieve us and vex us at the heart that we be driven to see such sights. And forasmuch as our hands be tied, and we have not any sovereignty or authority in the place or Country where such superstitions reign, we have no more to do, but to pray God to put to his mighty hand, and to destroy it every whit, and in the meanwhile to hold ourselves quiet. But if we have authority, then behold, Gods voice cries out, up, up, such abominations must not reign any longer.
When you be come to the country which your God gives you to possess, then let all such gear be put down.
Now then, out of this text we must draw a rule: which is that according as God gives ability, we must endeavor to have all idolatry and all the tokens thereof utterly abolished both publicly and privately As how? When a country is at liberty, and our Lord has planted his word there, such as bear sway and have authority, must find that means that all such things as have corrupted the true religion, maybe abolished and brought to naught. If they do it now, it is a negligence which God condemns. And if a man will put down idolatry: it is not enough to say, no man shall worship idols anymore: but all things which based the pureness of the Religion, must be quite and clean wiped away. As for example, if men should keep still the Altars that were in the time of the devilish Mass: what a thing where it? Where to served they? But to commit abominable treachery against God, so as there should remain neither faith nor fear towards him, so long as such abominations endured? The Altars served to sing their Masses on. By means whereof the death and passion of our Lord Jesus Christ was utterly defaced, in spite of the redemption that he had wrought. Insomuch that if it be admitted that Jesus Christ was sacrificed daily, it is all one as to reject the benefit that was purchased us by his death and passion.
Now then if the Altars were suffered to stand still, were it not a retaining still of some memorial of the lewdness which ought to dislike us? Yes: for otherwise what were our zeal? When we call to remembrance that we have heard Mass in times past, and had cast ourselves into that dungeon, we ought to be sorry and to crave pardon for it, and to be abashed at the blindness whereunto we were fallen, where through we became so beastly, as to go seek our salvation by renouncing the redemption that was purchased for us long ago by our Lord Jesus Christ, and to make ourselves partakers of so devilish a thing: I say we ought to be afraid in ourselves to think of it. And if the Altars should have stood still, had it not been as it were a spiting of God to play mock holiday with him after that fashion, that whereas we had shrunk away from Christianity, we be neither a whit sorry for it, no nor grieved at all to see the badges thereof? And in very deed the Jews were cast in the teeth with their retaining still of those things, as who should say they weltered still in their own filthiness. And if a lewd woman that had given her body to dishonesty for a time, should afterward rejoice to see still the marks of her whoredom, were it not a sign that she repented not at all? Yes: and even that is the cause why this exception is purposely added, that when the kings went about to serve God, and had beaten down the idols, yet they held still some likes of them, and this blemish sticks expressly upon them, that God disliked them: as if he should say, they were not worthy to be allowed without exception, but be driven to bear this mark of reproach always in their faces, that they had not thoroughly cleansed the land from the former superstitions, when they left the grooves standing still. If a man say, why, and was that so evil a thing? Are not trees the creatures of God? Yes, but when shall have misused them and put them to such heathenish uncleanness as to spite God with them, then must they be wiped quite and clean away. Men must not take overmuch liberty in that case: for our nature is too much given to evil of itself, (as I said before) without any enticing of it thereunto. Thus you see how we ought generally to endeavor to abolish all superstitions and all things that may serve thereto.
And likewise particularly, let every man look well to his own house, that he retain not anything which may cover any wickedness, or which is not fully agreeable and conformable to the simplicity of Gods word. For as many as dispense with themselves in that case, shall feel it turn to their ruin in their end. We see how it befell to Gideon who was chosen of God, and by whom so many noble deeds were done. Only because he made and Ephod and caused a certain devotion to be set up, there in used great destruction after his death.
And after the same manner we see how a great number do keep still their chapels. If they have any Castle or great house, there must be a chapel for a memorial of their ancestors, in remembrance that there was such a thing, and such an antiquity. They then which will needs have some remnant after that fashion for vainglory, must feel at length that they covered a fire, which shall consume themselves and their children, as the deed of Gideon was the cause of the undoing and destruction of his image, as I said before. And therefore let us bear in mind, that where so ever God gives us power, we must so hate all the marks of superstition, as we must do what we can to wipe them out, that they may no more be had in remembrance. And let us always bethink us of the two reasons which I alleged before.
Now for confirmation hereof, Moses adds that the people of the Jews are holy, and that they ought to dedicate themselves wholly to God: even because they had been chosen (says he) to be a peculiar people in the whole world. Whereas he says that the Jews are a holy people, he means that they ought to be separated from the Heathen and Infidels. For if we take example at those to whom God has not granted such grace as he has done to us, is it not as good as a thrusting of the privilege under foot which he has given us? Behold, God shows us his will, and he vouchsafes to have his word preached to us: and is that to no purpose? Is it for naught? Whereas God comes down to us, and communicates himself so familiarly to us: does that honor which he does us, and that grace which he vouchsafes to use towards us, serve to no use nor profit? Surely it ought at leastwise to sanctify us to him, that is to say, to make us ready to say, Alas Lord, we were miserable creatures, and you vouchsafes to retain us to yourself: therefore behold, we be here, govern you us, and let us be your flock. But now if we fall to defiling of ourselves with the superstitions of the heathen: is it not a renouncing of the privilege that God had given us? Is it not a forsaking of the covenant whereby he had knit and united himself to us? Yes. That then is the cause why Moses adds here, that he Jews are a holy people. As if he should say, Look to yourselves, for God has shoaled you out from all Nations, and he has called you, even by showing you shall be his heritage, accordingly also as he has given himself to you. Now then if you go and take example at these blind wretches, so as you allege, Our neighbors do so and so: what a thing is that? Your neighbors are strangers to God, they be as wild beasts, God has not vouchsafed to behold them with pity and mercy, to deliver them from the brutish ignorance wherein they be. To be short, you have them as mirrors of Gods wrath and rigor. All they that perish do show you what you were, and what you should be still, if god had not reached you his hand. Now therefore acknowledge that benefit, and take no more example at those whom God has forsaken, and to whom he has not granted the like favor as he has done to you.
Thus much concerning the Jews. Now remains that we apply this doctrine to our own use.
What is it that makes us a holy people to our God? Even his word.
For it is said, you be clean because of the word which I have preached to you, you see then that the mean whereby God sanctifies us to himself, that is to say, draw us out of the common perdition of all the children of Adam, and takes us to be of his own household, is his uttering of his will to us. And so be short, it is (as you would say) a solemn consecration or hallowing of a people by God, when he vouchsafes to have his word preached to them. We need not go seek the gewgaws of popery to make dedication or hallowing: for the mean whereby God dedicates his temples, is by sending his ministers to preach his doctrine faithfully: and it is also the mean whereby we be hallowed to him. Now he has granted us this grace: we see how the wretched Papists are gone astray, and run gadding over the fields without keeping of any way. They hop, they trip, they stumble, and all to their own ruin. They have no light, but are as blind wretches in the midst of darkness: and in the meanwhile behold the Lord our God makes his day sun of the righteousness to shine upon us, for Jesus Christ shows himself to be our redeemer. Since it is so: what ought we to do? Ought we not at least wise to consider, to what end and purpose Gods word is preached to us, and every of us to gather under his hand to say, Lord, rule you us? Yes, but what? There are very few which think upon that. For we would be more afraid to define ourselves with the filthiness of papist than we be, if this doctrine were well printed in us, that seeing God has separated us from them, if we intermeddle ourselves with them new gain, it is all one as if we mingled heaven and earth together, of purpose to turn the whole order of nature upside down, and to make a hotchpotch of all things, that there might be a horrible confusion. For surely there ought to be a greater difference between Gods children and the unbelievers, than there is distance between heaven and earth.
True it is that we must be fine to be mingled together one with another as long as we live in this world: but yet is it not said for naught, that Gods children are citizens of heaven and pilgrims in the world. Although they be conversant here beneath, yet must they not be tied to it, but they must go on still as in a strange country, knowing that their abiding place is above, and that God has chosen then with condition that they should go thither. Therefore when such as have known Gods truth, do fall to mingling themselves with idolaters, and will not be separated from them: it is all one as if they went about to pervert the whole order of nature. But this doctrine has more need to be thoroughly well minded, than to be preached with long speech. The thing which Moses meant by these words, is this: You be a people that is hallowed to the Lord: that is to say, Although we were of Adams cursed race, although we came of wretched Infidels, yet notwithstanding our Lord has vouchsafed to draw us to him, and to choose us to be of his household: and therefore it is good reason that we should be his temples. So then let us look well to it, that we continue in this state, and that we do not willfully disannul Gods adopting of us, nor consent to anything that may put us out of his house. For when we forsake Gods Gospel through falsehood, we do what we can to cut ourselves off from the body of Jesus Christ and to inherit ourselves of the heavenly kingdom, and to banish ourselves from it, when we make no conscience nor remorse of intermingling ourselves with idolaters and with their defiling.
Whatsoever he is that gives himself the bridle to go to the superstitions of the Papists, and to communicate with them: it is all one as if he cancelled the deed of the inheritance which God has given him. And that deed is not written in paper nor in parchment, but it is sealed by God in our hearts, and it is his will that seals and marks thereof should also be in our bodies. Then [in so doing] we blot out the writing whereby God adopted us for his children and heirs, and (as I said) we banish ourselves out of his kingdom, and cut off ourselves from the body of our Lord Jesus Christ. For if we be members of Gods son, we must not go and do homage to idols, nor defile our bodies (which are the temples of the holy ghost) with such filthiness and abomination. But as often as we come to hear Gods word, we must think thus with ourselves: Behold, my God has made me holy, that is to say, he has separated me from such as are overwhelmed in their own uncleanness, and shall I now work him spite? What a condemnation will it be to me, that my God has so hallowed me, and I on the other side do unhallowed and defile myself with all lewdness, rejecting that privilege that he has given me? Is it not a making of war against him, when I will needs after that sort disappoint the good, which he had offered me of his own infinite mercy? Yes.
And Moses adds expressly yet further, That it was to the intent that this people should be separated from all the rest of the world. If God granted his grace commonly and without exception to all people,, to have his word preached everywhere: yet ought we to be sanctified to him, because he takes us out of the corruption of Adam, and from the ruin wherein all of us are by nature. But when as he chose one
Nation, and allies himself to the same, and in the meanwhile lets all the rest go. It serves to give the greater beauty to his goodness, like as nowadays, our having of the pure doctrine of the Gospel, is a cord whereby God draws us to him, and whereby he vouchsafes to be made one with us, as I said before. The world sees how he lets the wretched papists run at rovers, so as their eyes be stopped and they see not one whit, nor rather they turn quite and clean away from the way of salvation. We see it. And what is to be done, but that inasmuch as god sets such beauty upon his mercy, such comparison should make us the will to serve him, and to live the more warily, for feat of turning away from him, seeing he has vouchsafed to prefer us before others, though we have not deserved it? but what? So far are we unable to profit ourselves by such goodness of God: that we rather make it an occasion to take leave and liberty to do evil. For when we have the examples of the unbelievers before our eyes, we think we may do the same things that they do. But that is far off from thinking upon that which Moses says here. Your God (says he) has sanctified you above all other nations of the earth. As if he should say, Who be you? For you be no better than other Nations: and yet nevertheless, your God has vouchsafed to sanctify you. Now therefore, be you the more careful to bridle yourselves, and to keep you undefiled, and meddle no more with the wretched unbelievers that are wholly give over to their own uncleanness, because your God never drew them to him. Thus you see why Moses compares there the Jews expressly with the heathen. Likewise in these days, forasmuch as God has preferred us before the wretched papists, we must beware that we walk the more circumspectly under his obedience, assuring ourselves that he will not have such a benefit despised, as is his vouchsafing to take us into this house, and to communicate himself to familiarity to us as he does. But yet to express this grace that better, Moses adds that this people was chosen. As if he should say, indeed it is an inestimable dignity and nobleness for you to be chosen to be the people of God, so as no Nation of the earth can boast themselves to have been exalted to such degree of honor: but yet beware that you be not proud of it. For your sanctifying at Gods hand, came not of your own purchase, but of Gods choosing of you: it came of him. Therefore let the praise thereof be yielded to him: and assure yourselves, you be the more beholden to him, in that he has showed such mercy towards you. We see then that the word choose which Moses sets down here, serves to magnify Gods grace that was spoken of before, to the intent that the people should be the more provoked and (as it were) ravished to serve God. And for the same purpose he sets down a long discourse.
Wherefore is it (says he) that your God has loved you, and knit himself to you? For this manner of speech, (namely that God knits himself to men) imports very much. And why do he so, says he?
What has moved him thereto? Was it for your own sakes? Or did you put yourselves forward to it? Was it because you were a greater nation that any other? Was it in respect of that, that God was moved to choose you rather than any of the others? Had you deserved it on your part? No, no: but it was (says he) because he loved you. Now this word Love imports here, first that God respected not anything in men why he should choose them, but that his own free love sufficed him in that behalf. He loved you, that is to say, seek not any cause or worthiness in yourselves, be contented that our Lord has chosen you of his own free goodness before all others, though you were no better than they. Now we see all Moses meaning.
And although this matter cannot b discoursed throughout, yet must we note, that Moses spoke here of Gods election, to the intent that the people should be the more humbled, and that the same humbling of them should engender an affection and zeal to serve God according as he was known to them. Therefore when there is any talk of the grace that God has showed us in enlightening us, and it is told us that he has adopted us to be his children and of his Church: we must needs match this with it, that our having of all these things is not by our own purchase, nor for putting of ourselves forth by any virtue of good mind that was in us: but though Gods seeking of us at such time as we turned our backs upon him. Now by this means we be humbled, and we have need of it. For as soon as men have any inkling of any goodness that is in themselves: they like well of it and stand gazing at their own feathers like Peacocks, but in the meanwhile they consider not, that they rob and bereave God of the praise that is due to him. Therefore whensoever there is any speaking of Gods grace, it is requisite for us to be put in mind of this matter, to the end we may not imagine ourselves to have deserved aught on our own side, or that God respected any good disposition that was in us: but assure ourselves that nothing but his free love moved him to do it. When we be so humbled: then must we needs be spoiled of our own reason, or else become stark beasts, if we take not courage to serve God and to dedicate ourselves wholly to him, to say, How happens it that whereas we were cursed and damned creatures, our God has sought us out, yes even from the dungeons of death, and has opened us the gate of the kingdom of heaven, calling and drawing us daily thither: and yet in the meanwhile we be slothful in serving him?
And specially since we see that whereas the most part of the world goes to destruction, and the wretched Infidels are so blinded that they be let alone in the darkness of their ignorance, God in the meanwhile watches early and late over us: what ought we to do, when he uses such special love towards us? You see then that this humility must lead us to a care and awareness to serve God, and to gather ourselves wholly under his wings, acknowledging that the more we be bound to him, the more we must show by our deeds that we impute all to his mere goodness, and are willing to yield him and praise thereof as he deserves. Thus you see whereunto the things are to be referred which Moses speaks here.
And here withal let us mark, that whereas it is said, that the people
[of Israel] we are not the greatest of other Nations: under one kind, he comprehended all the rest. As if he should say, there was neither dignity nor worthiness in you, why God should choose you rather than any other Nation. For it must be utterly rooted out of our hearts, to imagine that God finds anything in us, which may move him to love us. For until such time as men be quite rid of self weaning, they shall never be able to glorify God as they ought to do.
And although we blasé it not with open mouth, that there is some desert or excellence in us: yet notwithstanding we fall asleep in such false soothing, as we imagine that there is still some value in ourselves. And therefore it behooves us to enter purposely into our consciences, and to clean them in such wise as we leave not any one drop of pride and presumption there: to the intent that when we have thoroughly searched and sifted all that is in us of our nature, we may know there is not anything that may purchase us grace and favor at Gods hand, nor that can be acceptable to him, but that we be naked and unperceived of all goodness and glory, and finally that we have nothing in use butter utter filth and uncleanness. When examination is made after that manner: then shall men be disposed to receive Gods grace, and to glorify him for it when they shall have received it. Then let us learn to understand well, that the searching of all that ever is in us to the hard bottom, (so as we softer not any imagination of self worthiness, but perceive that God finds us utterly unhappy and accursed, so as we might be utterly forlorn and damned, and we have not anything of our own but such as provokes
Gods wrath and vengeance against us) comes of the grace that God has granted to us. When we become to that point: then must we come also to the love that Moses speaks of here.
And to the intent to show the better, that the said love is freely bestowed: he shows out of what fountain it springs. Even of this (says he) that is in Gods will to perform the oath which he made to your fathers. And hereafter he will say, that their fathers also were chosen freely. But let is suffice us that in this place God puts the people in mind of the covenant that was made with Abraham, before the people, to whom he speaks, were born. Hereby he shows that the cause of our election, came not of our own deserving. For what is it that we did before we were born? If it be said that God foresaw what manner a ones we would be: yet did none of all that move God to choose him people: for they were so hardhearted and stubborn people, as he could never weald them. What manner of ones did they show themselves to be at their going out of Egypt? How did they acknowledge Gods grace in that deliverance that he had wrought for them? The scripture yields us record good enough of it. And yet notwithstanding God ceased not to take them still for his people.
Wherein he meant to show us, that his uttering of his goodness towards us, is not in any respect of our deserving. And indeed, the Holy Ghost was not so ill minded, as to have concealed such a thing from us, but that if our Lord had foreseen any goodness in us, and that the same had caused him to choose us: he would surely have told us of it. But what? As for such as babble that God chose us according to his foreknowledge, and that he knew we should have some good disposition in us: they show themselves to be worse than beasts, forasmuch as they consider not that all men are alike, saving that God puts his grace more into one than into another, and that we must not imagine that we have some thing I know not what of our own. Who is her (says S. Paul) which puts the difference, to make you excellent than other men? It comes not of ourselves then must we needs have that making of God. And so it is not for naught, that Moses tells that people, that the cause why they were chosen was for that God loved them, which love made him to utter the same love, even before such time as they to whom he speak, were born or bread, so as he swore beforehand to their fathers, that he would take them for his people. Seeing it is so then, let us know that when we be beaten down in ourselves, we must consider that the wellspring and fountain of our salvation is the infinite goodness of our God, and that he meant not to regard our deserts, but to use his own free goodness as we call it, that is to say not to sell anything to us. Nevertheless it was his will to love us. And wherefore? Because it pleased him. Now let men go and surmise I know not what causes in this case, for they shall confound all by it: but let us take hold of the only goodwill of God, in that it pleased him to choose us and to leave others.
And now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them more and more, and to endeavor daily to know them, that we may be sorry for them and amend them: and that therewithal we may have an eye to the covenant which he has made with us, to the end to answer to his call, that we wander not hear and there like stray beasts, but that seeing he is willing to hold us under his obedience, and to gather us into his flock, we may be satisfied to him by means of his word, which benefit it may please him to make to prevail in such wise in us, as it may be a furtherance to his glory, and we be brought more and more to forsake the lusts of our flesh and of the world, and to offer ourselves to him in sacrifice both alive and dead: Alive, that the power of his Holy Spirit may utter itself in us [by making us] to follow his commandments cheerfully: and dead, that we may be ready to go out of this world, whensoever it shall please him to call us hence. That is may please him to grant this grace, not only to us but also to all people and Nations of the earth, & c.