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.
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.
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.
And here we have to bear in mind, that if God afflict us oftentimes, we must not think it strange, considering the needfulness thereof. For if he should let us alone in our delights, and handle every of us according to our own liking: what a thing were that? We would never submit our selves under his yoke, we should not know what it is to fear him, we should not skill what it is to humble our selves under his hand, we should not know what it is to call upon him, and to seek all our welfare in him. Seeing then that afflictions are so beneficial: let us learn to bear them patiently, and to submit our selves to them willingly, though they go against our stomachs. Here is express mention made of humility and obedience. For first of all, if men continue in their loftiness: they cannot bow to obey God & to serve him, but they will needs have the bridle laid loose upon their neck, & be let alone to follow their own wicked affections and lusts. Ye see then what stubbornness is rooted in us, until God correct it by main force. And so there is no obedience, unless men be ⟨p. 367⟩beaten down with main strokes, neither is there any lowliness in them, till then. And why? Because they sooth themselves, and take marvellously upon them, bearing themselves on hand that they want nothing, but that they be very able men, until God have proved the contrary upon them. And that is the thing which Moses expresseth in this text when he saith, It was Gods will so to afflict thee. And to what end? To the end thou shouldest not say, It is mine own strength and mine §10own power that have gotten me this abundance. We see that when GOD suffereth the order of nature to proceed, he that is rich thinketh not that his wealth cometh from heaven, or that God did set any hand to it: but he saith that all came to him by inheritance, or by succession, or that he hath gotten it by his own travel and policy. Thus do men ever advance themselves, until our Lord show them that they be nothing, nor nothing can do, and make them §20to feel it spite of their hearts. Therefore were the people of Israel fed after a wonderful fashion by the space of forty years together in the wilderness, to the intent that when they were come into the land that had bin promised them and did eat meat, they should think thus:
And here wee haue to beare in mind, that if God afflict vs oftentimes, wee must not think it straunge, considering the needefulnesse thereof. For if hee should let vs alone in our delightes, and handle euery of vs according to our owne liking: what a thing were that? Wee would neuer submit our selues vnder his yoke, we should not know what it is to feare him, wee should not skill what it is to humble our selues vnder his hand, we should not know what it is to call vpon him, and to seeke all our welfare in him. Seeing then that afflictions are so beneficial: let vs learn to beare them patiently, and to submit our selues to them willingly, though they goe against our stomacks. Here is expresse mention made of humilitie and obedience. For first of all, if men continue in their loftinesse: they cannot bowe to obey God & to serue him, but they wil needes haue the brydle layd loose vpon their necke, & be let alone to follow their own wicked affections and lustes. Yee see then what stubbornesse is rooted in vs, vntil God correct it by mainforce. And so there is no obedience, vnlesse men bee
True it is that as now God giveth me meat, but it was not always so: the time hath been that he fed me with Manna: therefore must I needs conclude that mine own power hath not §30purchased me the things that I possess: I cannot say that I my self am the founder of them: I must do homage to my God for them, and hold them all of him: I must accept them as of his free gift, that he may let me enjoy them still: for I am worthy to be bereft of them, if I acknowledge not that they come of him. Now albeit that this instruction served for the people of old time: yet belongs it also unto us, to the end that such as possess goods may understand, that they have §40none other interest in them, than because God hath blessed them, and poured out his favour & bounty upon them. True it is that God respecteth not the worthiness of men in this case: for oftentimes he giveth riches to the wicked, to the intent it should turn to their sorer condemnation ▪ Forasmuch as he hath showed himself so liberal towards them: they must come to account & be punished double, if they benefit not themselves by the favour that was showed them. Yet §50notwithstanding we must take this for a general rule, that men attain not to riches by their own power, wisdom, or travel, but only by Gods blessing, whereof it hath pleased him to give a continual president, which serveth not only for the Jews but also for us, so as it behoveth us to understand, that although some seem to be enriched by their great diligence, yet is it Gods blessing, which worketh with them after that fashion: and that whereas othersome are rich before §60they be borne, so as their ancestors have purchased them great possessions, yet do none of these things happen to them by chance, but Gods providence overruleth all. We must (say I) refer all these things to that which is told us in the Psalm:1 namely that a man may well rise early and go late to bed, drink water & eat brown bread not half his fill: & yet shall he nothing avail by it, unless God reach out his hand and goodness. On the contrary part, sometimes he will cause goods to light upon his children as they lie asleep. And that showeth us that men beguile themselves, if they think to enrich themselves by their own power: and that they be stark mad if they become proud, as though their goods came to them by their own means.
For in so doing they blaspheme God, & rob him of his peculiar honour: & therefore is it good reason that they also should be bereft of the things that he hath given them. As for example, if a Vassal should step up against his lord to whom he hath promised fealty & homage, & refuse all the duties that he is bound unto: his goods should be seized, & he be turned out of all that ever he hath, & well worthy. Now behold here, God dealeth his benefits unto us as unto his Vassals, reserving the royalties still to himself, so as he will be known to be chief Lord of the fee: & it is good reason that he should be so, specially seeing he doth it not for his own benefit but for ours. Now if we be so malicious and froward as to defraud him, & to set him besides his right: should he not bereave us of the goods that he had given us and make us poor again, that he may drive us of force to sue unto him? Yes: & so ye see whence the changes come which we behold in the world, that whereas a house is rich and wealthy and never like to decay: a man shall be at his wits ends to see it consume and ebb away. I speak not only of houses of mean Citizens: but also of the houses of great Lords, which have so many thousand pounds of yearly Rent: it is a wonder to see how they waste away, first to the half, then to a third part, & finally to nothing. And how may this come to pass? It should seem that God makes pastime, and taketh pleasure in turning of worldly things upside down: howbeit, that is because of our unthankfulness. For as much as men hold not the things with good conscience, which he hath put into their hands: it is meet that they should be dispatched of them. Therefore it standeth us so much the more on hand, to mark well this doctrine that is contained in these words, Thy God afflicted thee, yea even of purpose that thou shouldest not now say, It is mine own hand that hath gotten me this abundance. That if love & good will cannot persuade us to come to so much reason, as to glorify God by acknowledging our selves to hold all things of him:
For in so doing they blaspheme God, & rob him of his peculiar honor: & therefore is it good reason yt they also should be bereft of the things yt he hath giuen them. As for example, if a Vassall shoulde step vp against his lord to whō he hath promised fealtie & homage, & refuse all the dueties yt he is bound vnto: his goods should be seased, & he be turned out of all yt euer he hath, & wel worthy. Now behold here, God dealeth his benefits vnto vs as vnto his Vassals, reseruing ye royalties still to himself, so as he wil be knowne to bee chief Lord of ye fee: & it is good reason yt he should be so, specially seeing he doth it not for his own benefit but for ours. Now if we be so malitious and froward as to defraud him, & to set him besides his right: should he not bereaue vs of the goods yt he had giuen vs and make vs poore againe, yt he may driue vs of force to sue vnto him? Yes: & so ye see whence ye chaū ges come which we beholde in the worlde, that whereas a house is riche and wealthy and neuer like to decay: a man shall be at his wits endes to see it consume and ebbe away. I speake not onely of houses of meane Citizens: but also of ye houses of great Lordes, which haue so many thousande poundes of yeerely Rent: it is a wonder to see howe they waste away, first to the halfe, then to a third part, & finally to nothing. And how may this come to passe? It shoulde seeme that God makes pastime, and taketh pleasure in turning of worldly thinges vpside downe: howbeit, that is bicause of our vnthankfulnesse. For as much as men hold not the things with good conscience, which he hath put into their hands: it is meete yt they should be dispatched of them. Therefore it standeth vs so much the more on hand, to mark well this doctrine yt is contained in these words, Thy God afflicted thee, yea euen of purpose that thou shouldest not now say, It is mine owne hand that hath gotten me this abundance. That if loue & good will cannot perswade vs to come to so much reason, as to glorifie God by acknowledging our selues to holde all thinges of him:
at leastwise his scourging of us may make us to think it, and drive us by some means to be mindful of his grace, so as we may fare the better by the examples that he hath given us at all times, and not only have an eye to the things that we have seen in our own life, but also to the things which are reported to us in the holy scripture, to have bin done long ago: I say let us call them to remembrance, because God will have them to serve for our instruction. Now if we be unthankful to our God in these small things: what will we be in the greater things? [much more unthankful,] as the world seeth. And if we have need to be tamed by afflictions,
at leastwise his scourging of vs may make vs to thinke it, and driue vs by some meanes to bee mindefull of his grace, so as wee may fare the better by the examples that hee hath giuen vs at all times, and not onely haue an eye to the things that wee haue seene in our owne life, but also to the thinges which are reported to vs in the holy scripture, to haue bin done long ago: I say let vs call them to remembrance, bicause God will haue them to serue for our instructiō. Now if we be vnthankfull to our God in these small things: what wil wee bee in the greater things? [much more vnthankefull,] as the worlde seeth. And if wee haue neede to bee tamed by afflictions,
own. And therefore when we think upon the corruption wherein we be by the sin of Adam, and consider that God hath cleansed us from it:1 let us assure our selves it is Gods free gift, as well as is his continual maintaining of us, and his strengthening of us at our need.
owne. And therefore when wee thinke vppon the corruption wherein wee bee by the sin of Adam, and consider that God hath cleansed vs frō it:1 let vs assure our selues it is Gods free gift, as wel as is his continual maintaining of vs, and his strengthening of vs at our neede.
After that Moses hath spoken so: he addeth, That if the people turn away from GOD and serve strange Gods: God will be angry with them, and they shall perish as the people did whom be was about §10to cast down before them. You shall perish after the same manner saith he. Moseses adding of this threat, is to waken them up the better, which cannot think upon God when they be too full fed with the good that he hath done them. And it happeneth well near continually to all men, that if God warn them gently, and deal friendly with them, and let them sit at rest as it were in his lap: then it is no speaking to them: for they give him the deaf ear, and abuse his §20favour by tempting his patience, and the more that he spareth them, the less do they seem to regard his love and favour. Therefore doth it behoove men to be wakened and quickened up with threatenings. It is true, that God endeavoureth as much as is possible to win us by gentleness and not by constraint. But when he seeth us so hardhearted, that if he speak gently unto us, we make but a mock of his doctrine, and vouchsafe not to think upon it: then doth §30he add threatenings. After the same manner dealeth Moses both here & in many other places, and it is the common order of speech of the holy Ghost throughout all the holy scripture. Then let us mark well, that God for his part is loth to speak otherwise than gently unto us, and would fain so waken us as well should come to him willingly. But our naughtiness and lewdness bewrayeth it self, in that in stead of coming to him, we retire from him. Seeing he allureth §40us gently, speaking to us as a father, or rather as a mother to her little children: must it not needs be that we be too froward, when we turn our backs upon him, and despise him for showing himself so loving to us? Yes: & yet is it an ordinary vice among us. And therefore let us not think it strange, though we hear threatenings oftentimes in the holy scripture, and that God setteth his wrath before us: & that we be so rebuked when we come at Sermons. For why?§50 Let every man look into himself: and if God should always set his promises afore us & say, come my children, come: let us see if that would suffice. Nay contrary wise we see how every man abuseth such goodness.
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.
1[…] 2.〈…〉 2.
2• […]. 18•〈…〉. 18
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 §60their 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.
⟨p. 367⟩
beatē down with maine strokes, neither is there any lowlines in them, til then. And why? Bicause they sooth themselues, and take maruelously vpon them, bearing themselues on hande that they want nothing, but that they bee very able men, vntill God haue prooued the contrary vpon them. And that is the thing which Moses expresseth in this text when he saith, It was Gods wil so to afflict thee. And to what end? To the end thou shouldest not say, It is mine owne strength and myne
§10
owne power that haue gotten mee this aboundance. Wee see that when GOD suffereth the order of nature to proceede, he that is riche thinketh not that his wealth commeth from heauē, or that God did set any hand to it: but he sayth that all came to him by inheritaunce, or by succession, or that he hath gotten it by his own trauell and policie. Thus doe men euer aduaunce themselues, vntill our Lord shew them that they be nothing, nor nothing can do, and make them
§20
to feele it spite of their hartes. Therefore were the people of Israell fed after a wonderfull fashion by the space of fortie yeeres together in the wildernesse, to the intent that when they were come into the land that had bin promised them and did eate meate, they shoulde thinke thus:
True it is that as nowe God giueth mee meate, but it was not alwayes so: the time hath beene that hee fed mee with Manna: therefore must I needes conclude that mine own power hath not §30purchased me the things that I possesse: I cannot say that I my selfe am ye founder of them: I must do homage to my God for them, and hold them al of him: I must accept them as of his free gifte, that he may let me inioy them still: for I am worthy to bee bereft of them, if I acknowledge not that they come of him. Now albeit that this instruction serued for the people of olde tyme: yet belonges it also vnto vs, to the end that such as possesse goods may vnderstande, that they haue §40none other interest in them, than bycause God hath blessed them, and powred out his fauour & bountie vpon them. True it is that God respecteth not the worthines of men in this case: for oftentimes he giueth riches to the wicked, to ye intent it should turn to their sorer condemnatiō ▪ Forasmuch as he hath shewed himselfe so liberall towards them: they must come to accoūt & be punished dubble, if they benefite not themselues by the fauour that was shewed them. Yet §50notwithstanding we must take this for a general rule, yt men attaine not to riches by their owne power, wisedome, or trauell, but onely by Gods blessing, whereof it hath pleased him to giue a continuall president, which serueth not onely for the Iewes but also for vs, so as it behoueth vs to vnderstand, that although some seeme to be inriched by their greate diligence, yet is it Gods blessing, which worketh with them after that fashion: and that wheras othersome are riche before §60they be borne, so as their auncetors haue purchased them great possessions, yet doe none of these things happen to them by chaunce, but Gods prouidence ouerruleth all. We must (say I) referre all these things to that which is told vs in the Psalme:1 namely yt a man may well rise earely and go late to bed, drinke water & eate browne bread not half his fill: & yet shall he nothing auaile by it, vnlesse God reache out his hand and goodnes. On ye contrarie part, sometimes he will cause goods to light vpō his children as they lie asleepe. And yt sheweth vs yt men beguile themselues, if they thinke to inrich thēselues by their owne power: and yt they be stark mad if they become proud, as though their goods came to thē by their owne meanes.
1[…] 127.2.〈…〉 127.2.
After that Moses hath spoken so: he addeth, That if the people turne away from GOD and serue straunge Gods: God will bee angry with them, and they shall perish as the people did whom bee was about
§10
to cast downe before them. You shall perish after the same maner sayth hee. Moseses adding of this threat, is to waken them vp the better, which cannot thinke vppon God when they bee too full fed with the good that he hath done them. And it happeneth well neere continually to all men, that if God warne them gently, and deale friendly with them, and let them sit at rest as it were in his lap: then it is no speaking to them: for they giue him the deafe eare, and abuse his
§20
fauour by tempting his patience, and the more that hee spareth them, the lesse doe they seeme to regard his loue and fauour. Therefore doth it behooue men to be wakened and quickened vp with threateninges. It is true, that God indeuoreth as much as is possible to win vs by gentlenesse and not by constreint. But when he seeth vs so hardharted, that if hee speake gently vnto vs, we make but a mocke of his doctrine, and voutsafe not to thinke vppon it: then doth
§30
hee adde threatenings. After the same maner dealeth Moses both here & in many other places, and it is the common order of speach of the holy Ghost throughout al ye holy scripture. Then let vs marke well, that God for his parte is loth to speake otherwise than gently vnto vs, and would faine so waken vs as wel should come to him willingly. But our naughtinesse and lewdnesse bewrayeth it selfe, in that in stead of comming to him, we retire from him. Seeing he allureth
§40
vs gently, speaking to vs as a father, or rather as a mother to her little children: must it not needes be that we be too froward, when we turne our backes vpon him, and despise him for shewing himselfe so louing to vs? Yes: & yet is it an ordinary vice among vs. And therefore let vs not thinke it straunge, though we heare thereatninges oftentimes in ye holy scripture, and that God setteth his wrath before vs: & that we be so rebuked when we come at Sermons. For why?
§50
Let euery man looke into himselfe: and if God should alwayes set his promises afore vs & say, come my children, come: let vs see if that would suffice. Nay contrary wise we see how euery man abuseth such goodnesse.
