Sermons upon Deuteronomy

And it is said expressly, That he will see what their end will be. Here GOD speaks after the manner of men: for he knew all things aforehand even before the creating of the world, and he needeth not to be taught by time as mortal wights do. But forasmuch as we can not attain to the height of Gods majesty, he is fain to make himself like unto us, and all for our instruction and edification. It is all one therefore as if he should say to such as despised him, Go too, ye make no account for me, I behaved my self familiarly towards you, and you have abused that grace of mine; I have required to be served and honoured of you, and you have done me all the shame ye could devise: you have borne yourselves in hand that I was tied unto you, and that I was of necessity to continue a father towards you without ceasing, notwithstanding that you played the rebellious children against me. But now will I give you over for such as you be: do the worst ye can, and at length ye shall find what it is to have forsaken me. I will hide myself from you, that is to say, I will give you over. In stead of maintaining and defending you as I have done heretofore, I utterly renounce all acquaintance with you. See now what your state shall be, and I also will see what your end will be, that is to say, it shall be perceived in what plight men are, when I have no longer care of them. GOD then speaketh here not so much of his own knowledge, as of that which shall be seen and perceived in the end by experience. For (as I said afore) GOD is not to be taught by the change of things, (for all things were present with him before the making of the world) but here he declareth, that when folk are so forsaken, it will appear by them that all the happiness of man consisteth in being preserved by GOD: and that on the contrary part, they be most wretched and unhappy, when God hath given them over.

And it is sayde expressely, That hee will see what their ende will be. Heere GOD speakes after the manner of men: for hee knewe all thinges aforehande euen before the creating of the worlde, and he needeth not to be taught by time as mortall wightes doe. But forasmuch as we can not attayne to the heigth of Gods maiestie, hee is faine to make himselfe like vnto vs, and all for our instruction and edification. It is all one therefore as if he should say to such as despised him, Goe too, yee make no account for me, I behaued my selfe familiarly towardes you, and you haue abused that grace of mine; I haue required to be serued and honored of you, and you haue done mee all the shame ye coulde deuise: you haue borne yourselues in hande that I was tyed vnto you, and that I was of necessitie to continue a father towardes you without ceassing, notwithstanding that you played the rebellious children against mee. But nowe will I giue you ouer for such as you be: doe the worst yee can, and at length yee shall finde what it is to haue forsaken mee. I will hide myselfe from you, that is to say, I will giue you ouer. In steede of maintaining and defending you as I haue done heeretofore, I vtterly renounce all acquaintaunce with you. See nowe what your state shall be, and I also will see what your ende will bee, that is to say, it shall bee perceiued in what plyght men are, when I haue no longer care of them. GOD then speaketh heere not so much of his owne knowledge, as of that which shall be seene and perceiued in the ende by experience. For (as I sayde afore) GOD is not to bee taught by the chaunge of thinges, (for all thinges were present with him before the making of the worlde) but heere he declareth, that when folke are so forsaken, it will appeare by them that all the happinesse of man consisteth in beeing preserued by GOD: and that on the contrary part, they bee most wretched and vnhappie, when God hath giuen them ouer.