The sermons of M. John Calvin upon the fifth book of Moses called Deuteronomy faithfully gathered word for word as he preached them in open pulpit; together with a preface of the ministers of the Church of Geneva, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chief matters; the other the places of Scripture herein alleged. Translated out of French by Arthur Golding.The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.
John Calvin 1509–1564London: printed by Henry Middleton for George Bishop, 1583
[12], 1247, [145] p. · 1.5M words · STC 4442 · ESTC S107166
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
10 Thou shalt eat and be filled, and bless the Lord thy God for the good land which he shall have given thee.
11 Take heed that thou forget not the Lord thy God, in not keeping his commandments, Laws, and Ordinances, which I command thee this day:
12 To the end that when thou shalt have eaten and been satisfied, and have builded fair houses and dwelt in them:
13 And that thine Oxen and sheep are multiplied, and thy silver and gold are increased, and all that thou hast is multiplied:
14 Thy heart do not then swell, and thou forget the Lord thy God which hath brought thee out of the land of Egypt from the house of bondage.
10 Thou shalt eate and be filled, and blesse the Lorde thy God for the good land which he shall haue giuen thee.
11 Take heede that thou forget not the Lord thy God, in not keeping his commaundements, Lawes, and Ordinances, which I commaund thee this day:
12 To the ende that when thou shalt haue eaten and beene satisfied, and haue builded faire houses and dwelt in them:
13 And that thine Oxen and sheepe are multiplyed, and thy siluer and golde are increased, and all that thou hast is multiplied:
14 Thy heart do not then swel, and thou forget the Lord thy God which hath brought thee out of the land of Egypt from the house of bondage.
If God command us to be patient in adversity, we think it a hard thing: and yet is it good §40reason that we should pass that way, seeing we have a pattern and image thereof in our Lord Jesus Christ, unto whom we must be like fashioned, if we will be Gods children,1 nor only in suffering quietly the afflictions which he sendeth us in this present life, but also in being ready and obedient to him even to the death. Ye see then that it is a most rightful condition: and yet we on our side do find it cumbersome.§50 And why? Because we be too nice, and our self love doeth so carry us away, that we can not abide to suffer any thing. Now if we bewray great unthankfulness and fault in this: much more do we bewray the same when we cannot so conceive of Gods benefices, as to be thankful to him for them. Herein (say I) we show our selves to be too too lewd. For if GOD deal gently with us and show himself fatherlike towards us: must it not needs §60be that we are worse than brute beasts, if we vouchsafe not to lift up our eyes towards heaven, to yield him some acknowledgement of his goodness. Now although this be a detestable vice: yet is it common & too common among men. And if every man look into himself: in manner all shall find themselves guilty of it. If there were no further than y• outward Ceremony of thanksgiving: yet is it apparent that men make none account of it. Do all men bear in mind to call upon Gods name when they sit down to the table? Or when they have taken their repast, do they remember to acknowledge that they be beholden to him for their life, and for all things else that are requisite for their sustenance? Nay rather, they chop down to the table like Swine, and start up like dogs, so as there is no tidings nor remembrance of Gods name among them, but to their seeming it is a spice of monkish hypocrisy or pope-holiness to thank God. Lo how far the world is out of square. Howbeit when we have praised God both at the beginning and at the ending of our repast, yet is not that enough to discharge us. Therefore if we fail in that: we be double unhappy. For what will we do in the greater things, if we cannot perform the lesser?
If God commaund vs to be patient in aduersitie, wee thinke it a hard thing: and yet is it good §40reason that we should passe that way, seeing wee haue a paterne and image thereof in our Lorde Iesus Christ, vnto whome wee must bee like fashioned, if wee will bee Gods children,1 nor onely in suffering quietly the afflictions which hee sendeth vs in this present lyfe, but also in being readie and obedient to him euen to the death. Yee see then that it is a most rightful condition: and yet we on our side doe finde it combersome.§50 And why? Bicause we be too nyce, and our selfe loue doeth so carie vs away, that wee can not abyde to suffer any thing. Nowe if we bewraye great vnthankefulnesse and faulte in this: much more doe wee bewraye the same when we cannot so conceiue of Gods benefices, as to bee thankefull to him for them. Herein (say I) wee shewe our selues to bee too too lewd. For if GOD deale gently with vs and shewe himselfe fatherlike towards vs: must it not needs §60be yt we are worse than brute beasts, if we vouchsafe not to lift vp our eyes towards heauē, to yeld him some acknowledgmēt of his goodnes. Now although this be a detestable vice: yet is it cōmō & too cōmon amōg men. And if euery mālooke into himself: in maner al shal find thēselues guiltie of it. If there were no further than y• outward Ceremonie of thanksgiuing: yet is it apparant that men make none account of it. Doe all men beare in minde to call vppon Gods name when they sit downe to the table? Or when they haue taken their repast, doe they remember to acknowledge that they bee beholden to him for their life, and for all things else that are requisite for their sustenance? Nay rather, they chop downe to the table like Swyne, and start vp like dogges, so as there is no tydings nor rememberance of Gods name among them, but to their seeming it is a spice of moonkish hypocrisie or popeholinesse to thanke God. Loe howe farre the worlde is out of square. Howbeit when we haue praised God both at the beginning and at the ending of our repast, yet is not that ynough to discharge vs. Therefore if we faile in that: we bee double vnhappie. For what will wee doe in the greater things, if wee cannot performe the lesser?
For this manner of calling upon God is as good as nothing, I mean in comparison of the knowledge that lieth hidden under it, and which hath a lively root, which shall be treated of more largely anon. For if men cannot find in their hearts to discharge their duty in the lesser things, as in the lifting up of their hands, and in yielding some praise unto God by some outward signs: I pray you how ⟨p. 360⟩will they do that which is commanded them here, that is to wit, how will they bless God in all their whole life, which is the harder thing to do? Therefore let us mark, that this unthankfulness of forgetting God▪ and of yielding no sign of acknowledgement of his benefits, is an ordinary vice. But although it be so: yet fail they not to be blameworthy for it: neither let us think to justify or excuse our selves by wicked custom as a number do, which would fain §10make a buckler of it against God, bearing themselves on hand, that forasmuch as [the overslipping of thanksgiving unto God] is so common a thing among men, therefore it is lawful for them to do so also: But that will be no excuse for us, as I said afore. For although there be not a commoner thing than this lewdness of forgetting God which is daily seen among men: doth it follow that therefore their fault should not be imputed unto them? No no: but the more §20that one of them have hardened another, and all of them are become brutish, & have conspired against God: so much the more horrible must their vengeance be.
For this manner of calling vpon God is as good as nothing, I meane in comparison of the knowledge that lyeth hidden vnder it, and which hath a liuely roote, which shall bee treated of more largely anon. For if men cannot finde in their hearts to discharge their duetie in the lesser thinges, as in the lifting vp of their handes, and in yeelding some praise vnto God by some outward signes: I pray you howe ⟨p. 360⟩will they doe that which is commaunded them here, that is to wit, how will they blesse God in all their whole life, which is the harder thing to doe? Therefore let vs marke, that this vnthankfulnesse of forgetting God▪ and of yeelding no signe of acknowledgement of his benefites, is an ordinarie vice. But although it be so: yet fayle they not to be blameworthie for it: neither let vs thinke to iustifie or excuse our selues by wicked custome as a number do, which would faine
And therefore let us mark first of all, that the warning which Moses giveth us here, (that is to wit, that when we be full fed we should then think upon God, that is to say, yield him his due praise,) is no more than needeth. For if we did it of our own accord so as every man gave his mind to §30it: we should not need to be put in mind of it by others. But forasmuch as we be negligent: the holy Ghost is fain to prick us forward, and to quicken us up as he doeth in this text. And sith we see that the thing which God requireth of us is so reasonable, and such as we ought to have learned aforehand by nature: let us be double ashamed to continue still unlustie, and at leastwise not to be touched with such warning. It ought to shame us aforehand, that God should §40be fain to tell us of the thing which even little children ought to know. For seeing he is so liberal as to feed us and to nourish us: let us at the least call him our father, and show that we think our selves beholden to him for that benefit. Ye see then how it is to our great shame, that God must be fain to stir us up to that thing, which even nature ought to have taught us. But if we continue weltering still in that brutishness: what excuse will there remain for us?] None §50at all:] and therefore let us practise this lesson: that when GOD filleth us. we at leastwise yield him thanks, and show that we have not forgotten the author of all welfare.
And therefore let vs marke first of al, that the warning which Moses giueth vs here, (that is to wit, that when we be full fed we should then thinke vpon God, th•t is to say, yeeld him his due praise,) is no more than needeth. For if wee did it of our owne accord so as euery man gaue his minde to §30it: we should not neede to be put in minde of it by others. But forasmuch as we bee negligent: the holy Ghost is faine to pricke vs forward, and to quicken vs vp as he doeth in this text. And sith wee see that the thing which God requireth of vs is so reasonable, and such as wee ought to haue learned aforehād by nature: let vs be dubble ashamed to continue still vnlustie, and at leastwise not to be touched with such warning. It ought to shame vs aforehand, that God should §40
Here a man might demand, why God saith no more, but that men should praise him and bless him in the time of prosperity? For that (as I said) is not all that a Christian man hath to do. He must proceed yet further: that is §60to wit, when it pleaseth God to send us trouble, anguish, poverty, sickness, injury, reproach, [and such other things]: we must be obedient to him, and bow down our necks in all cases, to receive his yoke & to bear it without gainsaying or striving. Therein (say I) lieth the perfect true virtue [of obedience]: namely when God shall rule us after his good pleasure, and we like well of all his doings towards us, and are ever ready to bow and to stoop unto his hand, whether it be to live or to die. And so all the service that we can do unto God, is nothing without patience. For one of the chief sacrifices that he requireth, is that we should quietly endure all the adversity that he sendeth us. And why then maketh he no mention of it here? The reason is, first because his desire is to deal gently with us. And if we on our side could suffer it: surely we should be privileged from all the adversities that trouble us. For had a man no lewd lusts in him, were he not wedded to the world, were he forward to submit himself to God• will in all things, had he no seed of vanity or pride in him, nor were he not sotted in his own delights: GOD would maintain him here as in an earthly Paradise. For his scourging of us is of necessity, because he seeeth that we have need of such medicines. To be short, if we were sound in our souls: God would deal with us as with strong folk, to whom men minister neither medicines, nor pills, nor purgations, nor any such other things. But forasmuch as he seeth that we be diseased: he is fain to cut us our morsels, and to bind us to such diet as he knoweth to be good for us. He is fain to let us blood, and to give us bitter drinks, pills, and such like things. Yea and moreover he is fain now and then to sear us, when he perceiveth our diseases to be otherwise uncurable. Let us mark therefore that in this place God hath spoken according to his own nature, because he is inclined of himself to deal gently with men, and is desirous to give us our fill of his benefits, and to hold us as it were in his lap, as a mother doeth her own child.
Here a man might demaund, why God saith no more, but that men shoulde praise him and blesse him in the time of prosperitie? For that (as I saide) is not all that a Christian man hath to doe. Hee must proceede yet further: that is
And that is the cause why he saith, When thy God shall have brought thee into the good land, and there have filled thee with his benefits: Look• in any wise that thou bless his name. Wherefore let us mark the order which God keepeth in exhorting us to serve him. The first point is that forasmuch as he is desirous to show himself a father towards us: his showing of himself to be such a one, should move us and make us the willinger to honour him▪ & to love him so much the more: and that seeing he handleth us so gently, we also should acknowledge it and glorify him for it all our life long: and that as he is a father towards us, so we should be as children towards him. (That say I) is the end that we must begin at. But on the contrary part, forasmuch as we be wild headed children, of nature froward, unruly, & lewd: God is fain to scourge us, and to chastise us, and tame us with beating. Sith it is so: let us learn, that if God show us an angry look & frown upon us or lift to deal roughly with us because he seeth us abuse his benefits, and that we have not honoured him as we ought to do: we must not harden our ⟨p. 361⟩hearts against him, nor take occasion to withdraw our selves from his obedience: neither must we play these unthrifts that forsake their fathers houses, and run gadding abroad at random, as though they liked better of the gallows than of their inheritance. Let us refrain from misbehaving our selves after that fashion against our God, and let us learn to submit our selves mildly under his hand, assuring our selves that if he afflict us he hath good reason to do it. And §10although we perceive not the cause why he doth it let us do him the honour to submit our selves to him, and to shut our own eyes, that he may dispose of us according to his own wisdom which is unknown to us. After this manner must we come from the acknowledgement of Gods benefits, to the subjection which we ought to yield unto him, to humble our selves under his mighty hand, whensoever he listeth to chastise us or to tame us for our stubbornness, and to §20cleanse us of our vices and wicked lusts, and of the infirmities which he knoweth to be in us.
And that is the cause why hee saith, When thy God shall haue brought thee into the good lande, and there haue filled thee with his benefites: Look in any wise that thou blesse his name. Wherefore let vs marke the order which God keepeth in exhorting vs to serue him. The first point is that forasmuch as he is desirous to shewe himselfe a father towardes vs: his shewing of himselfe to be such a one, should mooue vs and make vs the willinger to honour him & to loue him so much the more: and that seeing he handleth vs so gētly, wee also shoulde acknowledge it and glorifie him for it al our life long: and that as he is a father towards vs, so we should bee as children towardes him. (That say I) is the ende that wee must begin at. But on the contrarie part, forasmuch as we be wilde headed children, of nature froward, vnruly, & leawd: God is faine to scourge vs, and to chastisse vs, and tame vs with beating. Sith it is so: let vs learne, that if God shewe vs an angry looke & frowne vpon vs or lift to deale roughly with vs because hee seeth vs abuse his benefites, and that we haue not honored him as wee ought to doe: wee must not harden our
And now proceeding with that which I have touched already: let us mark that it is not enough for us to pray unto God with our mouths only: but it must be as a help to convey us further, namely to the dedicating of our whole life unto him, accordingly as Moses showeth here, adding: Thou shalt not forget the Lord thy God, to despise his Commandments, statutes, & Laws, which §30I enjoin thee this day. Hereby he showeth us that to yield thanks unto God is a good & holy exercise: but yet it is not all that we have to do: our life must be answerable to our tongue, and as we have protested our selves to be beholden unto God, so must we show it by our deeds. That is the cause why it is expressly said, beware thou forget not thy God by foreslowing to keep all his commandments and Laws. Now first of all Moses showeth here, whence this unthankfulness of men §40springeth, that they acknowledge not the party which hath done them so much good, but forget him utterly. And may it excuse us? Nay it rather maketh our fault the heynouser, when we think not upon God, seeing he setteth his goodness before our eyes, so as we may behold him therein, & we have as fair presidents of him there as if he were lively painted before us in a table, & yet we look not upon him. If God withheld himself from us, so as we found no favour at his hand,§50 and he suffered us to linger in all manner of misery, without giving us any succour when we called upon him: yet were that no sufficient excuse, that we should not seek him. For it is the mean whereby he quickeneth us up to call upon him the more earnestly. Nevertheless, we might have some colour to say, Alas I wo•e not what to do, for God seemeth to be gone quite and clean from me, & it is no marvel though I set not my mind upon him,§60 for I have no mean to allure me thereto. But now contrariwise, seeing he offereth himself to us, and maketh us to perceive his goodness, so as we might even feel him by groping though we were blind: must it not needs be that we be worse than froward, if we think not upon him? Yes, and yet we see this naughtiness to be ordinary among men. For why? When we be once full, we bear our selves on hand that we have no more need of Gods help. If necessity pinch us, then we come running to him.
And now proceeding with that which I haue touched alreadie: let vs marke that it is not ynough for vs to pray vnto God with our mouths onely: but it must bee as a helpe to conuey vs further, namely to the dedicating of our whole lyfe vnto him, accordingly as Moses sheweth here, adding: Thou shalt not forget the Lord thy God, to despise his Commandements, statutes, & Lawes, which
But if he send us the world at will, we become as it were drunken in our delights, all our seeking is to wade deeper and deeper, and to be short, we never come to God but by constraint. Wherein we see that all the prayers which we make unto him when he afflicteth us, are but feigned and untrue. For then we will confess well enough, that we be miserable creatures if he pity us not. But what? As soon as he hath withdrawn his hand, we never think upon him more. Therefore it is a token that all was but hypocrisy in us before, & that we were not rightly and sincerely minded. Now then we shall not fail to be the grievouslier condemned, if we forget our God when he draweth near to us. For the moe good turns that he doeth us, the moe signs and records have we that he is willing to be our father, and to take us for his children, and that he showeth himself in such sort unto us, as we cannot but know him. If this will not move us, our cursedness is double. And therefore let us learn that when our God hath made us wealthy, we must not play the beastly folk, which despise God when they have the world at will, as who should say they had enough of their own to content themselves with all: but we must bethink us of two things. First (as I said) that if our Lord be liberal to us, his coming to us and his showing of himself so familiar & friendly towards us, is to the end we should know him the better. That is for the first point. And again for the second, let us understand that if we have abundance to day, we may be bereft of it in a minute of an hour, so as the man that thinks himself well stored, shall find himself naked, bare, and poor, in less than the turning of a hand. Why so? Because God avengeth himself of the said unthankfulness. And it is good reason also that he should not suffer men to forget him, when he hath showed himself after that fashion unto them. Wherefore let us understand, that when we be in prosperity we have the juster cause to call upon God, not only to show that we be bound unto him for the good that he hath done us already: but also to show that the goods which we possess were nothing, if he should not continue them and maintain us in them. These are the things which we must bear in mind.
But if he send vs the worlde at will, wee become as it were drunken in our delights, all our seeking is to wade deeper and deeper, and to bee short, wee neuer come to God but by constraint. Wherein we see that all the prayers which wee make vnto him when hee afflicteth vs, are but fained and vntrue. For then wee will confesse well ynough, that wee be miserable creatures if he pitie vs not. But what? As soone as he hath withdrawen his hand, we neuer think vpon him more. Therefore it is a token that all was but hypocrisie in vs before, & that we were not rightly and syncerely minded. Now then we shall not faile to be ye grieuouslier condemned, if we forget our God when he draweth neere to vs. For the moe good turnes that he doeth vs, the moe signes and recordes haue we that he is willing to be our father, and to take vs for his children, and that hee sheweth himselfe in such sort vnto vs, as we cannot but know him. If this will not moue vs, our cursednesse is double. And therefore let vs learne that when our God hath made vs wealthie, we must not play the beastly folke, which despise God when they haue the world at wil, as who should say they had ynough of their owne to content themselues with all: but wee must bethinke vs of two things. First (as I saide) that if our Lord be liberall to vs, his comming to vs and his shewing of himself so familiar & friendly towardes vs, is to the end we shoulde know him ye better. That is for ye first point. And again for the second, let vs vnderstand that if we haue abundance to day, we may bee bereft of it in a minute of an houre, so as ye man that thinks himselfe well stored, shall finde himselfe naked, bare, and poore, in lesse than the turning of a hande. Why so? Because God auengeth himselfe of the saide vnthankfulnessse. And it is good reason also that hee shoulde not suffer men to forget him, when hee hath shewed himselfe after that fashion vnto them. Wherefore let vs vnderstande, that when we be in prosperitie wee haue the iuster cause to call vppon God, not onely to shewe that wee bee bounde vnto him for the good that he hath done vs alreadie: but also to shewe that the goods which we possesse were nothing, if he should not continue them and maintaine vs in them. These are the things which wee must beare in minde.
And therefore let us mark, that the more God poureth out his benefits upon us, the more ought we to be quickened up by them to think the better upon him. But what? We be far wide from the having of any such discretion with us: and therefore have we so much the more need to bethink us of this lesson that is showed us here, considering what hath happened in all ages. As for the unbelievers, they are often enough upbraided, that when God sends them the world most at will,1 then do they most kick against him, and show themselves ⟨p. 362⟩most stubborn and rebellious. But as touching them that call themselves believers: even in them also is the same vice blamed by the holy scripture.2 And not without cause: for we see that even the children of God have bin subject to it. What is written of Hezekiah? Although he was a peerless pearl and mirror of all holiness:3 yet we see that as soon as God gave him ease,4 he was no more mindful to think upon him. Yea and at what point was even David himself? Seeing §10then that this misdealing fell even upon them ye were as half Angels in this world:5 let us be the watchfuller, & let every of us labour to redress himself both early & late. And seeing there is such slowness in us, let the same spur us forward to bethink us of Gods grace, that his name may be blessed and magnified by us. Yea & Moses doeth expressly make a comparison here, between Gods former guiding of his people, and his leading of them through the wilderness with §20his afflicting of them there, after he had brought them out of the thraldom of Egypt, to the end that the same might provoke them the more to be thankful unto God. For when we have once felt many miseries, & God hath delivered us from them: if it move us not the more to yield him his due praise, it is the fouler & hainouser fault. And that is the cause why Moses speaketh of it. But what? We see how the people of old time behaved themselves. After this deliverance, God delivered
It lay open to rain & snow, so as the sacrifices & all the order §40of the Church lay dead. And what was the cause thereof? Even private profit, which possessed all such as had received that benefit at Gods hand. And how fare we now adays I pray you? For if our Lord give us rest & ease, then in stead of knowing out shepherd like good sheep, we play the wild beasts with him, and fall to kicking at him. And what are we the better by remembering our former miseries? Without going any §50further, in what plight have they bin, which at this present are well at their case and rest? And yet are they so far off from faring the better by it, that it grieveth them at the heart that any man should tell them of it. They would have all the things buried which they have endured aforetimes, & also the benefits which they have received since, and in the mean while become brutish like swine. They could find in their hearts (say I) to advance themselves against God,§60 without being aknowen that they be beholden to him for any thing: They never pass for the procuring of Gods honour, neither regard they how much they be bound unto him. But every man in the mean season follows his own likings. One burns in covetousness, and another in vain glory, seeking to be advanced to authority and honour, and to be taken to be I wo•e not what. Thus ye see at what point they be, which will needs be taken to be greatest and zealousest Christians. Now then seeing it is not only among the Jews that this foul unthankfulness hath reigned, but that we also are stained, yea and unmeasurably attainted with it at this day: Let us be sure that the holy Ghost warneth us also, & that this doctrine of Moseses pointeth at us too, Now therefore let us follow his saying: that is to wit, that our life must be answerable to our speech, so as we may show that we play not the hypocrites in praising God. Indeed the mouth must do his office, and every man must inure himself to praise God: and if we do it not, our lewdness is apparent even to little children. For they that sit down to the table, and when they have filled their bellies rise up again without showing any sign of fear or reverence to Godward, deserve to have little children to spit in their faces, or else to have dung cast upon them, as they that defy nature.
It lay open to raine & snowe, so as the sacrifices & al the order
For the very Asses and Oxen observe a natural order in their feeding. Such folk do spite GOD through their intemperance and excess, and finally would have his name abolished, as they show well enough. Therefore are they very monsters, whom men ought even to abhor. But yet must we not stay there. For here is a rule given us to pray in such sort unto God with our mouth, as our life may bear witness therewithal, that our praying to him is done truly and unfeignedly. For if when we have protested with our mouth, that God is our father and showed himself liberal to us, and that we live by his grace, and that he giveth us all things which he knoweth to be for our welfare: we after we have said so, do give our selves to all naughtiness, and take leave to exempt our selves from all subjection: whereto shall our thanksgiving serve which we have yielded with our tongues, but to be as a bond to hold our noses to the grindstone, so as we may have no shift to help our selves? Then let us learn to sing unto God with such melody as Moses speaketh of here: that is to wit, as our whole life agree with our mouth, and as god be honoured truly and effectually.
For the very Asses and Oxen obserue a naturall order in their feeding. Such folke doe spite GOD through their intemperance and excesse, and finally would haue his name abolished, as they shewe wellynough. Therefore are they verie monsters, whome men ought euen to abhorre. But yet must wee not stay there. For heere is a rule giuen vs to pray in such sort vnto God with our mouth, as our life may beare witnesse therewithall, that our praying to him is done truely and vnfeynedly. For if when wee haue protested with our mouth, that God is our father and shewed himselfe liberall to vs, and that wee liue by his grace, and that he giueth vs all things which he knoweth to bee for our welfare: we after wee haue saide so, doe giue our selues to all naughtinesse, and take leaue to exempt our selues from all subiection: wherto shal our thanksgiuing serue which we haue yeelded with our tongues, but to be as a bond to hold our noses to ye grindestone, so as wee may haue no shift to helpe our selues? Then let vs learne to sing vnto God with such melodie as Moses speaketh of here: yt is to wit, as our whole life agree with our mouth, and as god be honored truly and effectually.
Now herewithall let us mark well how he addeth, Take good heed, that when thou hast eaten and drunk thy fill, and builded thee fair houses, and increased thy Cattle: thy heart do not swell, and thou forget the Lord thy God. Here Moses bringeth us to the very wellhead of the naughtiness that I have touched already. Men are unthankful & forget god though he show him self friendly unto them, and their praying to him with their tongues is but feigning. And whereof cometh that? Moses saith that it cometh of that loftiness of the heart. But let us mark well, that in so saying he taunteth mens self-weening, in challenging that things to themselves which belong alonely unto God, as he will express yet better in the end: but all cannot be spoken at once. Then if God have done us any good, no doubt but it will enforce us to grant in words that it is so indeed: but yet for all that, we will not fail to father all things either ⟨p. 363⟩upon our own wisdom, or upon our good fortune, or upon one thing or other. And therefore no marvel though we be so besotted therewithal, that we think no more upon God. For why? Is there any greater or horribler blindness, than for men to be so proud as to set up their bristles and to know themselves no more, but contrariwise to imagine themselves to be that which they be not? Now then, when men are carried away with this false opinion of self-estimation:§10 they be so overblinded as they have neither reason nor wit, insomuch that tell them what a man can, they pass not for it, but continue still in their wilfulness. Therefore let us beware of this Highmindednesse which Moses speaketh of here. And that we may be the ware to keep our selves from it: let us assure our selves that every one of us have as it were a root of it in us, until God have rid us of it. In deed there are some to be seen which are §20modest, so as if God advance them to honour or wealth, ye shall not perceive any pride or change at all in them. If they become great whereas they were little before: ye shall see them hold an even hand, and continue still gentle. But wheresoever we see that: let us note that God hath wrought there, or else it were unpossible. For not without cause are Lowliness and meekness fathered upon his holy spirit.
Nowe herewithall let vs marke well howe he addeth, Take good heede, that when thou hast eaten and drunke thy fill, and builded thee faire houses, and increased thy Cattell: thy heart doe not swell, and thou forget the Lord thy God. Here Moses bringeth vs to the very welhead of ye naughtinesse that I haue touched already. Men are vnthankeful & forget god though he shew him selfe friendly vnto thē, and their praying to him wt their tongues is but feining. And wherof commeth that? Moses saith yt it commeth of yt loftines of the heart. But let vs mark wel, yt in so saying he tanteth mens selfweening, in chalenging yt things to thēselues which belong alonely vnto God, as he will expresse yet better in ye end: but all cannot be spoken at once. Then if God haue done vs any good, no doubt but it will inforce vs to graunte in wordes that it is so indeede: but yet for all that, wee will not fayle to father all thinges either
When the holy scripture speaketh of those virtues,1 exhorting §30men to be mild,2 & not to grow proud, but rather to live quietly with their inferiors: it saith that they be singular gifts of the holy ghost. Again, we see they be very rare gifts. For how do most men behave themselves when they be advanced: [Mildly?] Nay contrariwise we see they be intolerable, as who should say they came out of the clouds. But let them beware that they tumble not down: for there is no loftiness so high, which God cannot cast down, if §40men stand in their own conceits and forget themselves. Nevertheless, the world sees that this is too common, and there is a double unthankfulness in it. For first they consider not that the wealth which they have, cometh from above: but their hearts are hardened in that behalf. And secondly they fall not to consider with themselves afterward, that they be not worthy of it, to the end they might humble themselves & thank God for it. But contrariwise they §50be so malicious, as they could find in their harts that all the grace of God in the world were suppressed. We see this apparently in those which cannot abide to offer God the sacrifice of praise that Moses speaks of here: that is to wit, to give over themselves unto him with all humility, & not to challenge any virtue at all to themselves.
When the holy scripture speaketh of those vertues,1 exhorting §30men to be mielde,2 & not to grow proud, but rather to liue quietly with their inferiors: it saith that they be singular gifts of ye holy ghost. Againe, we see they be verie rare gifts. For howe do most men behaue themselues when they bee aduaunced: [M••ldly?] Nay contrariwise we see they be intollerable, as who shoulde saye they came out of the cloudes. But let them beware that they tumble not downe: for there is no loftines so high, which God cannot cast downe, if
make a bucklar of it against God, bearing themselues on hand, that forasmuch as [the ouerslipping of thankesgiuing vnto God] is so common a thing among men, therefore it is lawfull for them to doe so also: But that will bee no excuse for vs, as I saide afore. For although there be not a commoner thing than this leaudnes of forgetting God which is daily seene amōg men: doth it followe that therefore their fault should not be imputed vnto them? No no: but the more
§20
yt one of them haue hardened another, and al of thē are become brutish, & haue cōspired against God: so much the more horrible must their vengeance be.
bee faine to tell vs of the thing which euen litle children ought to knowe. For seeing hee is so liberall as to feede vs and to nourish vs: let vs at the least call him our father, and shewe that wee thinke our selues beholden to him for that benefite. Ye see then how it is to our great shame, that God must be faine to stirre vs vp to yt thing, which euen nature ought to haue taught vs. But if we continue weltring stil in that brutishnesse: what excuse will there remaine for vs?] None
§50
at all:] and therefore let vs practise this lesson: that when GOD filleth vs. wee at leastewise yeelde him thankes, and shew that wee haue not forgotten the authour of all welfare.
§60
to wit, when it pleaseth God to send vs trouble, anguish, pouertie, sickenesse, in•urie, reproche, [and such other things]: wee must bee obedient to him, and bowe downe our neckes in all cases, to receiue his yoke & to beare it without gaine•saying or striuing. Therein (say I) lyeth the perfect true vertue [of obedience]: namely when God shall rule vs after his good pleasure, and we like well of all his doings towards vs, and are euer ready to bowe and to stoope vnto his hande, whether it be to liue or to die. And so al the seruice that we can doe vnto God, is nothing without patience. For one of the chiefe sacrifices that he requireth, is that wee should quietly endure all the aduersitie that hee sendeth vs. And why then maketh he no mention of it here? The reason is, first because his desire is to deale gently with vs. And if we on our side could suffer it: surely we should be priuiledged from all the aduersities that trouble vs. For had a man no leaud lustes in him, were he not wedded to the world, were hee foreward to submitte himselfe to God• will in all thinges, had hee no seede of vanitie or pride in him, nor were hee not sotted in his owne delightes: GOD woulde maintaine him here as in an earthly Paradise. For his scourging of vs is of necessitie, because he seeeth that wee haue neede of such medicines. To bee short, if wee were sound in our soules: God would deale with vs as with strong folke, to whō men minister neither medicines, nor pilles, nor purgations, nor any such other things. But forasmuch as he seeth that wee be diseased: he is faine to cut vs our morsels, and to binde vs to such diet as hee knoweth to bee good for vs. Hee is faine to let vs bloud, and to giue vs bitter drinkes, pilles, and such like thinges. Yea and moreouer he is faine nowe and then to seare vs, when he perceiueth our diseases to be otherwise vncurable. Let vs marke therefore that in this place God hath spoken according to his owne nature, because hee is inclyned of himselfe to deale gently with men, and is desirous to giue vs our fill of his benefites, and to holde vs as it were in his lappe, as a mother doeth her owne childe.
•
▪
⟨p. 361⟩
heartes against him, nor take occasion to withdrawe our selues from his obedience: neither must wee play these vnthriftes that forsake their fathers houses, and run gadding abrode at randon, as though they liked better of the galowes than of their inheritance. Let vs refraine from misbehauing our selues after yt fashion against our God, and let vs learne to submit our selues mieldly vnder his hand, assuring our selues that if he afflict vs he hath good reason to do it. And
§10
although we perceiue not ye cause why he doth it let vs do him the honour to submit our selues to him, and to shut our owne eyes, that he may dispose of vs according to his own wisedom which is vnknowen to vs. After this manner must wee come from the acknowledgment of Gods benefites, to the subiection which we ought to yeelde vnto him, to humble our selues vnder his mightie hand, whensoeuer he listeth to chastise vs or to tame vs for our stubbornesse, and to
§20
clense vs of our vices and wicked lustes, and of the infirmities which he knoweth to be in vs.
§30
I inioyne thee this day. Hereby he sheweth vs that to yeeld thankes vnto God is a good & holy exercise: but yet it is not all yt we haue to doe: our life must be answerable to our tongue, and as we haue protested our selues to bee beholden vnto God, so must we shew it by our deedes. That is ye cause why it is expresly said, beware thou forget notthy God by foreslowing to keepe al his commandements and Lawes. Now first of all Moses sheweth here, whence this vnthankfulnes of mē
§40
springeth, yt they acknowledge not ye party which hath done them so much good, but forget him vtterly. And may yt excuse vs? Nay it rather maketh our fault the heynouser, when we think not vpon God, seeing he setteth his goodnes before our eyes, so as wee may beholde him therein, & we haue as faire presidents of him there as if he were liuely painted before vs in a table, & yet we looke not vpon him. If God withheld himself from vs, so as we found no fauour at his hand,
§50
and he suffered vs to linger in all maner of miserie, without giuing vs any succour when wee called vppon him: yet were that no sufficient excuse, that wee shoulde not seeke him. For it is the meane whereby hee quickeneth vs vp to call vpon him the more earnestly. Neuerthelesse, wee might haue some colour to say, Alas I wo•e not what to doe, for God seemeth to be gone quite and cleane from me, & it is no maruell though I set not my minde vppon him,
§60
for I haue no meane to allure mee thereto. But nowe contrariwise, seeing hee offereth himselfe to vs, and maketh vs to perceyue his goodnesse, so as we might euen feele him by groping though we were blind: must it not needs bee that we be worse than froward, if we thinke not vpon him? Yes, and yet we see this naughtinesse to bee ordinarie among men. For why? When wee bee once full, wee beare our selues on hand that wee haue no more neede of Gods helpe. If necessitie pinch vs, then we come running to him.
§30
his people another time from the captivity of Babylon, wherein he reached out his arm after so noble a fashion, as the Prophets could never think themselves to have spoken enough of his power which he showed therein. Nevertheless, they were no sooner returned home, but every man was busy about the building of his own house,
And therefore let vs marke, that the more God powreth out his benefits vpon vs, the more ought we to be quickened vp by them to thinke the better vppon him. But what? Wee bee farre wyde from the hauing of any such discretion with vs: and therefore haue wee so much the more neede to bethinke vs of this lesson that is shewed vs here, considering what hath happened in all ages. As for the vnbeleeuers, they are often enough vpbraided, that when God sends them the world most at will,1 then do they most kicke against him, and shewe themselues ⟨p. 362⟩most stubborne and rebellious. But as touching them yt call themselues beleeuers: euē in them also is the same vice blamed by ye holy scripture.2 And not without cause: for we see that euen the children of God haue bin subiect to it. What is written of Ezechias? Although he was a peerelesse perle and mirror of all holines:3 yet wee see that as soone as God gaue him ease,4 he was no more mindfull to thinke vpon him. Yea and at what point was euē Dauid himself? Seeing §10then that this misdealing fell euen vpō them ye were as halfe Angels in this world:5 let vs be the watchfuller, & let euery of vs labour to redresse himselfe both earely & late. And seeing there is such slownesse in vs, let the same spurre vs foreward to bethinke vs of Gods grace, yt his name may be blessed and magnified by vs. Yea & Moses doeth expresly make a comparison here, betweene Gods former guiding of his people, and his leading of them through the wildernes with §20his afflicting of thē there, after he had brought them out of the thraldome of Egypt, to the end yt the same might prouoke them the more to be thankfull vnto God. For when we haue once felt many miseries, & God hath deliuered vs from them: if it moue vs not the more to yeeld him his due praise, it is the fouler & hainouser fault. And that is the cause why Moses speaketh of it. But what? We see how the people of old time behaued themselues. After this deliuerāce, God deliuered §30his people another time from the captiuitie of Babylon, wherein he reached out his arme after so noble a fashion, as the Prophetes could neuer thinke themselues to haue spoken ynough of his power which he shewed therein. Neuerthelesse, they were no sooner returned home, but euery man was busie about the building of his owne house,6 & Gods temple was let alone,7 no man made account of it.
of the Church lay dead. And what was ye cause thereof? Euen priuate profit, which possessed al such as had receiued that benefit at Gods hand. And how fare wee nowe adayes I praye you? For if our Lord giue vs rest & ease, then in stead of knowing out shepheard like good sheepe, we play the wild beasts with him, and fall to kicking at him. And what are we the better by remembring our former miseries? Without going any
§50
further, in what plyght haue they bin, which at this present are well at their case and rest? And yet are they so farre off from faring the better by it, that it grieueth them at the heart that any man should tell them of it. They would haue all the things buryed which they haue indured aforetimes, & also the benefites which they haue receiued since, and in the meane while become brutish like swine. They could finde in their hearts (say I) to aduance thēselues against God,
§60
without being aknowen yt they be beholden to him for any thing: They neuer passe for the procuring of Gods honor, neither regard they how much they be bound vnto him. But euery man in the meane season followes his owne likings. One burnes in couetousnesse, and another in vaine glorie, seeking to be aduaunced to authoritie and honour, and to bee taken to be I wo•e not what. Thus ye see at what point they bee, which will needes be taken to bee greatest and zealousest Christians. Now then seeing it is not onely among ye Iewes yt this foule vnthankfulnes hath reigned, but that wee also are steyned, yea and vnmeasurablie attainted with it at this day: Let vs be sure that ye holy Ghost warneth vs also, & yt this doctrine of Moseses pointeth at vs too, Nowe therefore let vs followe his saying: that is to wit, that our life must bee answerable to our speech, so as wee may shewe that wee play not the hypocrites in praysing God. Indeede the mouth must doe his office, and euery man must inure himselfe to praise God: and if wee doe it not, our leawdnesse is apparant euen to little children. For they that sit downe to the table, and when they haue filled their bellies rise vp againe without shewing any signe of feare or reuerence to Godward, deserue to haue litle children to spitte in their faces, or else to haue dung cast vpon them, as they that defie nature.
⟨p. 363⟩
vppon our owne wisedome, or vppon our good fortune, or vpon one thing or other. And therefore no maruell though we bee so besotted therwithal, that we thinke no more vpon God. For why? Is there any greater or horribler blindnes, than for men to bee so proude as to set vp their bristles and to knowe themselues no more, but contrariwise to imagine themselues to bee that which they be not? Nowe then, when men are caried away with this false opinion of selfestimation:
§10
they bee so ouerblinded as they haue neither reason nor wit, insomuch that tell them what a man can, they passe not for it, but continue still in their wilfulnesse. Therefore let vs beware of this Highmindednesse which Moses speaketh of here. And that we may be the warer to keepe our selues from it: let vs assure our selues that euery one of vs haue as it were a roote of it in vs, vntill God haue rid vs of it. In deede there are some to bee seene which are
§20
modest, so as if God aduance them to honour or wealth, yee shall not perceiue any pride or chaunge at all in them. If they become great wheras they were little before: ye shall see them holde an euen hande, and continue still gentle. But wheresoeuer wee see that: let vs note that God hath wrought there, or else it were vnpossible. For not without cause are Lowelinesse and meekenes fathered vpon his holy spirit.
§40
men stande in their owne conceites and forget themselues. Neuerthelesse, the worlde sees that this is too common, and there is a double vnthankfulnes in it. For first they consider not that the wealth which they haue, cōmeth from aboue: but their hearts are hardened in that behalfe. And secondly they fall not to consider with themselues afterwarde, that they bee not worthy of it, to the end they might hūble themselues & thank God for it. But contrariwise they
§50
be so malicious, as they could find in their harts that all the grace of God in the world were suppressed. Wee see this apparantly in those which cannot abide to offer God the sacrifice of praise that Moses speaks of here: that is to wit, to giue ouer themselues vnto him with all humilitie, & not to challendge any vertue at all to thēselues.
