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 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 ⟨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 §10owne 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 §20to 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 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.
And therefore whensoever there is any sharpness or vehemency in the doctrine that is set forth unto us in the name of God: let us understand that our naughtiness requireth it, and that without it we should continue still in our filthiness & rot in our own §60dung, so as there would be no means to pluck us out of it, because every man delights in his own destruction. And if we were not afraid of Gods judgement, never would any of us all play the judge towards himself, but we would think our selves to be scaped out of Gods hand, and every of us would wink at his own faults. Fo• although God cite us to his judgement seat, & indite us there to make us ashamed: yet cease we not to sleep still in our sins. And what would we then do if we were not threatened? So then it is not without cause, that the holy Ghost having used gentleness, falleth to roughness. For it is meet that men should be so dealt withal, and that God should not only wring them by y• ears, but also strike them hard, to the intent to bow them, that they may yield themselves teachable and be disposed to come unto him, which thing they would never do with their good will.
And therefore whensoeuer there is any sharpenesse or vehemencie in the doctrine that is set forth vnto vs in ye name of God: let vs vnderstand that our naughtinesse requireth it, and that without it we should continue still in our filthinesse & rotte in our owne §60doung, so as there would be no meanes to pluck vs out of it, because euery man delightes in his owne destruction. And if we were not afraid of Gods iudgement, neuer would any of vs all play the iudge towardes himselfe, but we would think our selues to be scaped out of Gods hand, and euery of vs would winke at his owne faultes. Fo• although God cite vs to his iudgement seate, & indite vs there to make vs ashamed: yet cease we not to sleepe still in our sinnes. And what would we then doe if we were not threatned? So then it is not without cause, that the holy Ghost hauing vsed gentlenesse, falleth to roughnesse. For it is meete that men shoulde bee so dealt withall, and that God should not onely wring them by y• eares, but also stryke them hard, to the intent to bowe them, yt they may yeeld themselues teachable and be disposed to come vnto him, which thing they would neuer doe with their good will.
And now Moses saith expressly, If ye forget the Lord your God, and go after strange Gods: Whereby he doth us to understand, that inasmuch as the Israelites had bin trained in the sound doctrine, and in the right religion: they could not turn away to superstition and idolatry, but through unthankfulness in forgetting God. For why? If God have once taught us his truth, and manifested himself to us: it ought to suffice us, because it is so great a light as we cannot go amiss, but of wilfulness. If a man that walketh at noondays do run against a stone or tumble into a ditch, can he say I see it not? He seeth plainly, and besides that, he hath the Sun to guide him: and how can he then excuse himself? Even so is it with us: When God hath enlightened us by giving us his word, we can no more walk in darkness, insomuch that if we rush against any thing, it is through our own wilfulness: and if we fall into the ditch, we our selves are too blame for it. That is the thing which Moses meant in saying, If ye go after strange Gods, ye forget the Lord your God, The poor Paynims that were in those days, had more to excuse themselves withal than the Jews had,1 because God showed not himself unto them. But forasmuch as the people of Israel had received Gods law, so as he had set them in the way of salvation: they could not say We know him not, according to the solemn protestation which we shall see that Moses maketh in the two and thirtieth Chapter.2 I call heaven and earth to witness this day (saith he), that I have set you in the way of salvation, so as ye cannot henceforth allege that ye have not heard any thing, or that if ye had bin taught, ye would have done your endeavour to live according to Gods will. I have showed it you sufficiently, therefore follow it.
And now Moses sayth expresly, If yee forget the Lord your God, and goe after straunge Gods: Whereby he doth vs to vnderstand, yt inasmuch as the Israelites had bin trayned in the sound doctrine, and in the right religion: they coulde not turne away to superstition and idolatrie, but through vnthankefulnesse in forgetting God. For why? If God haue once taught vs his truth, and manifested himselfe to vs: it ought to suffice vs, because it is so greate a light as we cannot go amisse, but of wilfulnesse. If a man that walketh at noonedayes doe run against a stone or tumble into a ditch, can hee say I see it not? Hee seeth playnely, and besides that, hee hath the Sunne to guide him: and how can hee then excuse himselfe? Euen so is it with vs: When God hath inlightned vs by giuing vs his worde, wee can no more walke in darkenesse, insomuch that if wee rush against any thing, it is through our owne wilfulnesse: and if wee fall into the ditch, wee our selues are too blame for it. That is the thing which Moses meant in saying, If yee goe after strange Gods, yee forget the Lord your God, The poore Paynims that were in those dayes, had more to excuse themselues withall than the Iewes had,
Now must we benefit our selves by this doctrine, and apply it to our use nowadays. For the Papists, Turks, and Paynims live in ignorance, and no marvel at all. True it is that yet for all that they shall not fail to be condemned before God.1 But yet are we much more blame worthy than they, if we stick not to our God. And why? For he hath sent us the pure doctrine of his Gospel, he hath vouchsafed to give us the understanding of his trueth, so as we may now discern between good and evil. Now if we turn again to our old superstitions, can we say we were deceived through ignorance? No: but God will always hold us ⟨p. 371⟩at this bay, that we have forsaken him like backsliders, and broken our faith like perjured and disloyal caitiffs. Ye see then that the thing which we have to mark upon this place, is that when God hath manifested himself to us by his word, so as we know the way of salvation: it behoveth us to be the more circumspect, and to hold our selves the faster to the pureness of his doctrine. For if we swerve from it, it is because we have forgotten our God, that is to §10say, we have wilfully turned our back upon him, and forsaken him after our knowing of him. In deed this is laid to the charge of all men in general, I mean even of the ignorantest: for God manifesteth himself to all men,2 even by heaven and earth though he do no more. But here the case concerneth Gods word, which is the familiar manner of showing himself to us. And had we this lesson well printed in our hearts so as we could bethink us to benefit our selves §20by the things that are showed us nowadays in the Gospel: we would never forget our God, to step aside after superstitions.
Now must wee benefite our selues by this doctrine, and apply it to our vse nowadayes. For the Papistes, Turkes, and Paynims liue in ignorance, and no maruell at all. True it is that yet for all that they shal not faile to be condemned before God.1 But yet are wee much more blame worthie than they, if wee sticke not to our God. And why? For hee hath sent vs the pure doctrine of his Gospell, hee hath voutsafed to giue vs the vnderstanding of his trueth, so as wee may now discerne betweene good and euill. Now if wee turne againe to our olde superstitions, can wee say wee were deceiued through ignorance? No: but God will alwayes holde vs
Notwithstanding, let us mark by the way, that if other sins be intolerable before God: he abhorreth idolatry and the corruption of his service above all other crimes. In deed if a man that knoweth the Gospel do give himself to deceit and extortion, or be full of pride, cruelty, and malice, or cast himself into whoredom §30and other filthiness and infection: God will surely punish him: for it is too great a provoking of him, when we defile our selves so, after he hath sanctified us. But if we decline to idolatry: that is not a private offence, springing only of infirmity that carieth us away: but it is an utter renouncing of God, it is a giving of him over, as though we intended to have no more to do with him. And we must mark moreover, that although an upright, honest,§40 chaste and sober conversation be a part of Gods service: yet the chief serving of him, is to put our trust in him,1 to honour him, to call upon him, and to profess him to be our only God. But when we fall to making of idols, and set them up in his place: is it not a robbing of him of his Godhead? Can we make any more open war against him? Is it not all one as if we would pluck him down from heaven, and put him from the government of the world? Yes. Seeing §50then that the corrupting of Gods service bringeth so horrible confusion: let us not think it strange that Moses should tell the Israelites here, that if they gave themselves lewdly to idolatry, God would consume them: Yea and that not by gentle and favourable means as in way of chastisement: but by rooting of them out quite and clean, a• the people should be rooted out which had dwelt before them in the land that he had promised them. The thing was not yet don but yet Moses speaketh of §60it as of a thing that was most certain to them. And surely Gods promise ought to bear great sway with us, when he behighteth us any good: and so ought his threatenings to be taken to be as sure, when he cannot draw us to him by gentleness. And that is the cause why Moses saith, I protest unto you this day. Now by this saying we be warned that God taketh as it were a solemn recognisance of us, when he sendeth us his word: and that the faithful preaching thereof is as an open proclamation to summon us and to cite us.
Like as when a man refuseth to do his duty, then to the intent he may answer to the Law, he is cited, and his adversary commenceth suit against him: even so doth God deal with us. For (as I said afore) he desireth no more but that we should come to him by gentleness and friendly dealing. But yet if we be slow and negligent, so as he cannot allure us to him: then doth he enter his suit and make protestation against us after this manner: well then, I have done what I could to win you, and yet notwithstanding ye have bin stubborn still towards me, and therefore I protest against you. He sendeth his ministers as his proctors, yea and he sendeth them with solemn commission, as if some Notary were by to make a public instrument, [as if he should say,] I protest against you that it was not long of me that ye were not rid out of the destruction wherein ye are: if ye perish, the fault is in your selves. Wherefore let us mark this well, to the end that when we come to a Sermon, or read the holy scriptures, if we find any sourness or vehemency that grieveth us: we do not therefore forbear to receive the things that are told us in Gods name, assuring our selves it is the greatest benefit that can befall us, to suffer our selves to be so rebuked by Gods word, forasmuch as it bringeth us to him by repentance. And therefore let us see that we be not bereft of such a benefit by our own lewdness.
Lyke as when a man refuseth to doe his duetie, then to the intent he may answere to the Lawe, hee is cited, and his aduersary commenceth sute against him: euen so doth God deale with vs. For (as I sayd afore) hee desireth no more but that we should come to him by gentlenesse and friendly dealing. But yet if wee bee slowe and negligent, so as hee cannot allure vs to him: thē doth he enter his sute and make protestation against vs after this maner: wel then, I haue done what I could to win you, and yet notwithstanding yee haue bin stubborne still towardes me, and therefore I protest against you. He sendeth his ministers as his proctors, yea and hee sendeth them with solemne commission, as if some Notary were by to make a publike instrument, [as if hee should say,] I protest against you that it was not long of mee that yee were not rid out of the destruction wherein yee are: if ye perish, the fault is in your selues. Wherefore let vs mark this well, to the end that when wee come to a Sermon, or reade the holy scriptures, if we finde any sowrenesse or vehemencie that greeueth vs: wee doe not therefore forbeare to receiue the thinges that are told vs in Gods name, assuring our selues it is the greatest benefite that can befall vs, to suffer our selues to bee so rebuked by Gods word, forasmuch as it bringeth vs to him by repentance. And therefore let vs see that we bee not bereft of such a benefite by our owne lewdnesse.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may be brought to true repentance, to mortify all our wicked lusts, that we may be wholly subject unto him, desiring nothing but to please him in all respects, and to lead our lives according to his holy commandments: and that although we be weak, yet we may not cease to go forward still towards our ways end through his power, assuring our selves that he will have his hand continually stretched out over us to strengthen us, until he have given us full victory over all assaults, and finally taken us up into the glory which he hath promised us in the kingdom of heaven. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, &c.
Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them better than we haue done, so as we may be brought to true repentance, to mortify all our wicked lustes, that wee may be wholy subiect vnto him, desiring nothing but to please him in al respects, and to lead our liues according to his holy commaundementes: and that although we be weake, yet wee may not cease to goe foreward still towardes our wayes end through his power, assuring our selues that hee will haue his hand continually stretched out ouer vs to strengthen vs, vntill hee haue giuen vs full victorie ouer all assaultes, and finally taken vs vp into the glorie which hee hath promised vs in the kingdome of heauen. That it may please him to graunt this grace, not onely to vs but also to all people and Nations of the earth, &c.
Hearken O Israel, This day shalt thou go over Jordan, to enter possession upon Nations greater and mightier than thy self, and upon Cities that are huge and walled up to heaven,
2 A people great and tall, even the children of the Enakims whom thou hast known, and of whom thou hast heard say, who is he that can stand against the children of Enacke?
3 Know thou therefore this day, that the Lord thy God goeth before thee as a burning fire: he will destroy them and subdue them before thy face, he will drive them out and rid them away, as the Lord hath said to thee.
4 And when the Lord thy God shall have cast them out before thy face: say not thou in thy heart, The Lord hath brought me into this land to possess it, for my righteousness sake: for the Lord hath driven out these Nations before thy face for their wickedness.
5 It is not through thine own righteousness or for the rightness of thy heart, that thou art come to the possession of their Land. But for the wickedness of those nations, hath the Lord thy God driven them out before thy face: and to perform the word which the Lord thy God sware to thy fathers Abraham, Isaac, and Jacob.
6 Know thou therefore that it is not for thine own righteousness that the Lord thy God hath given thee this good land to possess: for thou art a stifnecked people.
HEarken O Israel, This day shalt thou goe ouer Iordan, to enter possession vpon Nations greater and mightier than thy selfe, and vpon Cities that are houge and walled vp to heauen,
2 A people greate and tall, euen the children of the Enakims whome thou hast knowen, and of whom thou hast heard say, who is hee that can stand against the children of Enacke?
3 Knowe thou therefore this day, that the Lord thy God goeth before thee as a burning fire: he will destroy them and subdue them before thy face, he will driue them out and rid them away, as the Lord hath said to thee.
4 And when the Lord thy God shall haue cast them out before thy face: say not thou in thy heart, The Lord hath brought mee into this lande to possesse it, for my righteousnesse sake: for the Lorde hath driuen out these Nations before thy face for their wickednesse.
5 It is not through thine owne righteousnesse or for the rightnesse of thy heart, that thou art come to the possession of their Land. But for the wickednesse of those nations, hath the Lord thy God driuen them out before thy face: and to performe the word which the Lord thy God sware to thy fathers Abraham, Isaak, and Iacob.
6 Knowe thou therefore that it is not for thine owne righteousnesse that the Lorde thy God hath giuen thee this good land to possesse: for thou art a stifnecked people.
WE have two extreme vices in us. The one is that if God §40promise us any thing, and we find it hard: we be utterly dismayed, & to our seeming there is no way for God to perform the thing that he hath spoken: wherein we deface his power, and §50yield him not his due honour. For as soon as God hath said the word: although the thing seem utterly unpossible:1 yet ought we to conclude, that he will find means well enough to bring it to pass. And why? For his power is infinite and ought not to be measured after our imagination.2 Therefore we must glorify the Lord, saying: Alas my God: in deed I am at my wits end in this case: but I leave the matter in thy hand, thou canst work after such a fashion as I §60cannot now comprehend. But in stead of honouring the Lord after that manner, we be full of doubting and unbelief, and fall to scanning whether God will be as good as his word or no. And if any let come in our way, we think we be disappointed of our hope▪
WE haue two extreme vices in vs. The one is that if God §40promise vs any thing, and we find it hard: we bee vtterly dismayed, & to our seeming there is no way for God to performe the thing that he hath spoken: wherein we deface his power, and §50yeelde him not his due honor. For as soone as God hath sayd the worde: although the thing seeme vtterly vnpossible:1 yet ought wee to conclude, that hee will finde meanes wel ynough to bring it to passe. And why? For his power is infinite and ought not to bee measured after our imagination.2 Therefore wee must glorify the Lorde, saying: Alas my God: in deed I am at my wits end in this case: but I leaue ye matter in thy hand, thou canst worke after such a fashion as I §60
Also there is another extremity on the contrary part: which is, that when God hath brought things to pass, and matters are dispatched, we father the doing of them upon our selves, as though God were no body, and forgetting the perplexity wherein we were before, we besot our selves with fond overweening, to set out our own praise. Thus is God robbed of his honour two ways: and it is our manner of dealing in all cases.
Also there is another extremitie on the contrarie part: which is, yt when God hath brought thinges to passe, and matters are dispatched, we father the doing of them vppon our selues, as though God were no body, and forgetting the perplexitie wherein wee were before, we besotte our selues with fond ouerweening, to set out our owne prayse. Thus is God robbed of his honor two wayes: and it is our maner of dealing in all cases.
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.
because God shewed not himselfe vnto them. But forasmuch as the people of Israell had receiued Gods lawe, so as hee had set them in the way of saluation: they could not say We knowe him not, according to the solemne protestation which wee shall see that Moses maketh in the two and thirtith Chapter.
I cal heauē and earth to witnesse this day (sayth hee), that I haue set you in the way of saluation, so as yee cannot henceforth alledge that yee haue not heard any thing, or that if yee had bin taught, yee would haue done your indeuour to liue according to Gods will. I haue shewed it you sufficiently, therefore followe it.
1[…]〈…〉
2[…]〈…〉
⟨p. 371⟩
at this bay, that we haue forsaken him lyke backslyders, and broken our faith lyke periured and disloyall kaytifes. Yee see then that the thing which wee haue to marke vppon this place, is that when God hath manifested himselfe to vs by his worde, so as wee knowe the way of saluation: it behoueth vs to be the more circumspect, and to hold our selues the faster to the purenesse of his doctrine. For if wee swarue from it, it is because wee haue forgotten our God, that is to
§10
say, wee haue wilfully turned our backe vppon him, and forsaken him after our knowing of him. In deede this is layd to the charge of all men in generall, I meane euen of the ignorantest: for God manifesteth himselfe to all men,
euen by heauen and earth though he doe no more. But heere the case concerneth Gods word, which is the familiar maner of shewing himselfe to vs. And had we this lesson wel printed in our hearts so as wee could bethinke vs to benefite our selues
§20
by the thinges that are shewed vs nowadayes in the Gospell: wee would neuer forget our God, to step aside after superstitions.
Notwithstanding, let vs marke by the way, that if other sinnes bee intollerable before God: hee abhorreth idolatrie and the corruption of his seruice aboue all other crimes. In deede if a man that knoweth the Gospel doe giue himselfe to deceite and extorsion, or be ful of pride, crueltie, and malice, or cast himself into whoredome §30and other filthinesse and infection: God will surely punish him: for it is too great a prouoking of him, when wee desile our selues so, after he hath sanctifyed vs. But if wee decline to idolatrie: that is not a priuate offence, springing onely of infirmitie that caryeth vs away: but it is an vtterrenouncing of God, it is a giuing of him ouer, as though wee intended to haue no more to doe with him. And wee must marke moreouer, that although an vpright, honest,§40 chaste and sober conuersation be a parte of Gods seruice: yet the chiefe seruing of him, is to put our trust in him,1 to honor him, to call vpon him, and to professe him to bee our onely God. But when wee fall to making of idols, and set them vp in his place: is it not a robbing of him of his Godhead? Can wee make any more open warre against him? Is it not all one as if we would plucke him downe from heauen, and put him from the gouernment of the world? Yes. Seeing §50then that the corrupting of Gods seruice bringeth so horrible confusion: let vs not thinke it strange that Moses should tel the Israelites here, that if they gaue themselues lewdly to idolatrie, God would consume them: Yea and that not by gentle and fauorable meanes as in way of chastisement: but by rooting of them out quite and cleane, a• the people should be rooted out which had dwelt before them in the land that hee had promised them. The •hing was not yet don but yet Moses speaketh of §60it as of a thing that was most certeine to them. And surely Gods promise ought to beare great sway with vs, when hee behighteth vs any good: and so ought his threatnings to bee taken to bee as sure, when he cannot draw vs to him by gentlenesse. And that is the cause why Moses sayth, I protest vnto you this day. Now by this saying we bee warned that God taketh as it were a solemn recognisance of vs, when he sendeth vs his word: and that the faithfull preaching thereof is as an open proclamation to summon vs and to cite vs.
1[…] 22.37.•.〈…〉 22.37.•.
cannot now comprehend. But in stead of honoring the Lord after that maner, wee bee full of douting and vnbeleefe, and fal to skanning whether God wil be as good as his worde or no. And if any let come in our way, wee thinke wee be disappointed of our hope▪
