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.
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 ⟨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 §10although 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 §20clense vs of our vices and wicked lustes, and of the infirmities which he knoweth to be in vs.
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
Now, that we may so do: let us ad that which hath bin touched: that is to wit, that as God chastised his people in the wilderness, so was he also §60their guide and leader. So then, let us mark well▪ that after he hath rebuked the pride that is in us, and told us that if God reach out his hand to advance us, our heart must not be puffed up therefore, but we must walk on still in mildness and awfulness [towards God,] yea and be gentle loving and courteous towards our neighbours: he bringeth us back to consider what we were, when God vouchsafed to advance us to worship, riches, and such other like things. Now if we could take hold of this: surely whereas we set up our bristles, we would all of us cast down our eyes continually. True it is that when God hath delivered us from our miseries, we must put them quite out of our mind, even of purpose to be no more disquieted with the grief that we have endured, after that God hath once assuaged it after that fashion: but yet is it not meant that we should never think upon it more. For why? It must always be as a looking-glass for us to hold us in awe, that we play not the loose colts. Then if a man be rich, and God have increased him, let him bethink himself from whence comes this to me? Indeed if a man be rich by inheritance: he is the more bound unto God, so as he ought to acknowledge thus, behold what a number of goods God hath provided for me even before I was borne, so as I have wherewith to content me, and although I be not one penny increased, yet have I already more than I need. Such acknowledgement ought they to yield (say I), which are wealthy by succession or inheritance. And when a mans goods are of his own gathering: let him always have this regard, I was once poor, and how am I come to the state wherein I see my self as now? It is not meet I should cast a scarce before mine eyes in this case to forget God: but it behoveth me to acknowledge his liberality towards me, and that I am beholden to his free mercy for all that ever I have. After this manner ought he that is grown rich, to bethink him of his former poverty. For it will serve to bridle him, that he shall not be so misadvised as to wax stout against God, or to deal cruelly with his neighbours, by oppressing or rejecting them that seem to be his inferiors: but rather practise this warning of S.
Now, that we may so do: let vs ad that which hath bin touched: that is to wit, yt as God chastised his people in the wildernes, so was he also §60
Pauls, of applying our selves to the meanest sort,1 that is to say, that although there seem to be some cause that we should exalt our selves: yet we must yield unto them and stoop to our God. Let him that is advanced in degree think thus: Alas am I worthy of it? Hath God brought me to this for my fair eyes sakes? No: but forasmuch as it hath pleased him to exalt me, it becometh me to acknowledge what I was before. For had not God looked mercifully upon me, I should not only have continued in my former state: but also gone to decay, yea and utterly come to nought. Now if a man bethink himself after this fashion: surely he will behave himself mildly, and not be so lusty as to hold scorn of others. And we have the more need to mark well this doctrine, forasmuch as we see that the haughtiness of heart which Moses speaks of here, is not a single or double mischief, but such a one as draweth a long tail of many inconveniences after it. What is this advancing of our selves whereas we should humble our selves? Is it not (as ye would say) a defying of God, and a proclaiming of open war against him? Yes: but
Pauls, of applying our selues to the meanest sort,1 that is to say, that although there seeme to bee some cause that we shoulde exalt our selues: yet we must yeelde vnto them and stoope to our God. Let him that is aduanced in degree think thus: Alas am I worthy of it? Hath God brought me to this for my faire eyes sakes? No: but forasmuch as it hath pleased him to exalt me, it becommeth me to acknowledge what I was before. For had not God looked mercifully vppon me, I should not onely haue continued in my former state: but also gone to decay, yea and vtterly come to nought. Nowe if a man bethinke himself after this fashion: surely he wil behaue himselfe mieldly, and not bee so lustie as to holde scorne of others. And wee haue the more neede to marke wel this doctrine, forasmuch as wee see that the haultinesse of heart which Moses speakes of here, is not a single or dubble mischiefe, but such a one as draweth a long tayle of manie inconueniences after it. What is this aduauncing of our selues whereas wee shoulde humble our selues? Is it not (as yee woulde say) a defying of God, and a proclayming of open warre against him? Yes: but
Here we must go forward still with the matter which Moses had touched afore, and which I have partly expounded already:§10 which is that he telleth the people what favour had bin showed them in Gods delivering of them from the bondage of Egypt, and in his leading of them through the wilderness, which things were not done but of Gods wonderful goodness. For when we have been in adversity, and God hath delivered us from it, and done us good: his mercy hath the greater beauty, and becometh the better known to us, if the adversity §20be set before us again, and that we be put in mind of it. That then is the meaning of Moses. To the intent that the people should not fall asleep in their pleasures, he sayeth unto them, consider in what plight and taking ye were, when God reached you his hand to succour you. Consider by what means he brought you into this land where he giveth you rest at this time Be mindful of those things, and ye shall have cause to say that ye have found so great mercy,§30 as there is no excuse for ye if ye forget it. And he speaketh purposely of the Manna, not to the same end that he spake of it a while ago: but to do the people to understand, that they had bin fed after such a strange fashion, as had not bin commonly seen. Behold (saith he), ye have lived this forty years together without bread or victuals. God hath fed ye with Manna, which was a thing unknown: and he gave you a new kind of drink: for he made fresh water to come out §40of the dry and hard rock for you. Thus changed he the order of nature, that ye might the better perceive the presence of his Majesty. True it is (as hath bin declared heretofore) that when the earth bringeth forth corn, it is through Gods blessing of it, & through his breathing of that power into it, howbeit we perceive it not. For we despise the things that are common among us, and when we speak of the course of nature, we persuade our selves that God should §50be excluded, and that he should bear no sway at all. Now because we be so dull: it was Gods will to alter the things that are ordinary among men, and to appoint his people to be fed with Manna, and to drink of the water which he had made to come out of the hard rock. That then served to show his people his heavenly power the better, that they might be driven to think, we be not nourished after the manner of men.
Behold, God uttereth himself in this behalf, and withdraweth §60us from the world, as though we were going unto him, or as though the heavens were set open unto us, that we might the better behold his goodness and power, and perceive that it is he that hath delivered us, and maintaineth us.
Beholde, God vttereth himselfe in this behalfe, and withdraweth §60vs from the world, as though wee were going vnto him, or as though the heauens were set open vnto vs, that we might the better behold his goodnesse and power, and perceiue that it is he that hath deliuered vs, and maintaineth vs.
Finally Moses declareth how it was Gods will to afflict and try his people, to the end they should not say, It is mine own power and mine own strength that hath gotten me this abundance. And here we have to note, first the order which God keepeth in teaching his people: which is, to begin with afflictions as Moses expresseth here. And so must it be: or else we shall never be well taught, except our Lord have made us to feel hunger and thirst, and to endure poverty and adversity. We know what pride is in men by nature: they be wedded to themselves and stand in their own conceits, and until God have subdued them by force, they be besotted with vain self-soothing. Moreover when they be full fed, they fall to kicking against God and acknowledge him not for their master. Therefore to bring us to lowliness and obedience, God is fain to afflict us. Mark that for one point. And God maketh this trial that Moses speaketh of, not for that he needeth to search us, as I have declared heretofore: (for mortal men are fain to make some trial, because they know not what is in folks hearts: But God hath no need thereof: all things are known unto him:) but he speaketh after the manner of men when he layeth things open, and discovereth them whether there be any feigning or hypocrisy in them, or whether their heart be right, so as they walk roundly and soundly. When God discovereth & bewrayeth these things he is said to search, examine, and try men. Howbeit his so doing is not for himself, but for us. For we see how men stand in their own conceits, bearing themselves on hand that there is nothing in them but perfect virtue and holiness: but if God nip them a little, by and by the bile bursteth, and out comes the poison. Thus ye see why it is said that God trieth us.
Finally Moses declareth howe it was Gods will to afflict and try his people, to the ende they should not say, It is mine owne power and mine owne strength that hath gotten me this abundance. And here wee haue to note, first the order which God keepeth in teaching his people: which is, to begin with afflictions as Moses expresseth here. And so must it be: or else we shall neuer bee well taught, except our Lord haue made vs to feele hunger and thirst, and to indure pouertie and aduersitie. We knowe what pride is in men by nature: they be wedded to themselues and stand in their own conceits, and vntil God haue subdewed them by force, they be besotted with vaine selfesoothing. Moreouer when they be full fed, they fall to kicking against God and acknowledge him not for their mayster. Therefore to bring vs to lowelinesse and obedience, God is faine to afflicte vs. Marke that for one point. And God maketh this triall that Moses speaketh of, not for that he needeth to search vs, as I haue declared heretofore: (for mortall men are faine to make some tryall, bycause they knowe not what is in folkes hartes: But God hath no neede thereof: all thinges are knowne vnto him:) but he speaketh after the maner of men when he layeth things open, and discouereth them whether there be any fayning or hypocrisie in them, or whether their heart bee right, so as they walke roundly and soundly. Whē God discouereth & bewrayeth these things he is said to search, examine, and try men. Howbeit his so doeing is not for himselfe, but for vs. For we see how men stand in their own conceits, bearing themselues on hande that there is nothing in them but perfect vertue and holynesse: but if God nip them a little, by and by the byle bursteth, and out comes the poyson. Thus yee see why it is sayd that God trieth vs.
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,
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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
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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,
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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.
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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.
1[…] 2.〈…〉 2.
2• […]. 18•〈…〉. 18
their guide and leader. So then, let vs marke well▪ that after he hath rebuked the pride that is in vs, and told vs that if God reach out his hand to aduaunce vs, our heart must not be puffed vp therefore, but we must walk on stil in mieldnesse and awfulnes [towards God,] yea and be gentle louing and courteous towards our neighbours: he bringeth vs backe to consider what we were, when God vouchsafed to aduaunce vs to worship, riches, and such other like thinges. Nowe if we could take hold of this: surely whereas we set vp our bristles, we would all of vs cast downe our eyes continually. True it is that when God hath deliuered vs from our miseries, we must put thē quite out of our minde, euen of purpose to bee no more disquieted with the griefe that we haue indured, after that God hath once asswaged it after that fashion: but yet is it not ment that we shoulde neuer thinke vpon it more. For why? It must alwayes bee as a lookingglasse for vs to holde vs in awe, that we play not the loose colts. Then if a man bee rich, and God haue increased him, let him bethinke himselfe from whence comes this to me? Indeede if a man bee rich by inheritance: he is the more bounde vnto God, so as hee ought to acknowledge thus, beholde what a number of goods God hath prouided for me euen before I was borne, so as I haue wherewith to content me, and although I bee not one pennie increased, yet haue I alreadie more than I need. Such acknowledgement ought they to yeld (say I), which are welthy by successiō or inheritance. And when a mans goods are of his owne gathering: let him alwayes haue this regard, I was once poore, and howe am I come to the state wherein I see my selfe as now? It is not meete I should cast a scarce before mine eyes in this case to forget God: but it behoueth mee to acknowledge his liberalitie towardes mee, and that I am beholden to his free mercie for all that euer I haue. After this manner ought hee that is growen rich, to bethinke him of his former pouertie. For it will serue to bridle him, that he shall not be so misaduised as to wax stout against God, or to deale cruelly with his neighbours, by oppressing or reiecting thē that seeme to bee his inferiours: but rather practise this warning of S.
HEre wee must goe foreward still with the matter which Moses had touched afore, and which I haue partly expounded already:§10 which is that he telleth the people what fauour had bin shewed them in Gods deliuering of them from the bondage of Egypt, and in his leading of them through the wildernesse, which thinges were not doone but of Gods wonderfull goodnesse. For when we haue beene in aduersitie, and God hath deliuered vs from it, and done vs good: his mercie hath the greater beautie, and becommeth the better knowen to vs, if the aduersitie §20bee set before vs againe, and that wee bee put in minde of it. That then is the meaning of Moses. To the intent that the people shoulde not fall asleepe in their pleasures, he sayeth vnto them, consider in what plyght and taking yee were, whē God reached you his hand to succour you. Consider by what means he brought you into this land where he giueth you rest at this time Bee mindfull of those thinges, and ye shall haue cause to say that ye haue found so great mercie,§30 as there is no excuse for ye if ye forget it. And he speaketh purposely of the Manna, not to the same ende that he spake of it a while ago: but to doe the people to vnderstand, that they had bin fedde after such a straunge fashion, as had not bin commonly seene. Behold (saith he), ye haue liued this fortie yeeres togither without bread or vittels. God hath fed ye with Manna, which was a thing vnknowen: and he gaue you a new kinde of drinke: for he made fresh water to come out §40of the drie and hard rocke for you. Thus chaunged he the order of nature, that yee might the better perceiue the presence of his Maiestie. True it is (as hath bin declared heretofore) that when the earth bringeth foorth corne, it is through Gods blessing of it, & through his breathing of that power into it, howbeit we perceiue it not. For wee despise the things that are common among vs, and whē we speake of the course of nature, wee perswade our selues yt God should §50be excluded, and that he should beare no sway at all. Now bicause we bee so dull: it was Gods will to alter the things that are ordinarie among mē, and to appoint his people to bee fed with Manna, and to drink of the water which he had made to come out of the hard rocke. That then serued to shewe his people his heauenly power the better, that they might be driuen to thinke, wee bee not nourished after the maner of men.
