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.
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.
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 §10to 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 §20fauour 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 §30hee 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 §40vs 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.
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.
For as I said, if we think the thing to be hard: we persuade our selves that it shall never come to pass: And when it is done, we deface his working, and endeavour to take the praise of it to our selves, and we be so unthankful to him, that we would have him plucked out of his seat. For this cause Moses maketh such an exhortation here, as wherein he reproveth both parts. For on the one side he saith, Hearken, ye be now at the point to enter into the land that was promised you. Now I am sure you will be afraid: for ye must fight against great and strong Nations, which do far surmount you every way. It may be therefore that ye will be dismayed and out of hart, and thereupon turn head, so as ye shall be disappointed of the heritage that God hath promised you. But pluck you up a good courage in him, and assure your selves that it is through his power that you must conquer the land of Canaan, your God will be your guide: ⟨p. 373⟩and ye must understand that he is a devouring fire, to consume all your enemies. Therefore be not afraid for any thing that ye shall see, but assure your selves that the power of God passeth all capacity of man. Now then, if you find your selves abashed: stay, and let God go through with his work, and he will show that he can (without help of man) consume all those against whom he hath armed himself in his wrath. Be mindful therefore of the power of your God, & §10trust thereunto, and be bold to rest upon it. That is the first point which Moses toucheth here, and it serveth to correct the said distrust withal, namely, that men look no further but whether a thing be easy or no, & thereupon conclude so fondly, that they make not such account of God as they ought to do. Beware (saith Moses) that ye embase not the power of your God, through any imagination of unbelief.
For as I sayd, if wee thinke the thing to bee hard: wee perswade our selues that it shall neuer come to passe: And when it is done, wee deface his working, and indeuour to take the prayse of it to our selues, and we be so vnthankfull to him, that wee would haue him plucked out of his seate. For this cause Moses maketh such an exhortation here, as wherein hee reproueth both partes. For on the one side hee sayth, Hearken, yee bee now at the point to enter into the lande that was promised you. Nowe I am sure you will bee afraid: for ye must fight against great and strong Nations, which doe farre surmount you euery way. It may bee therefore that yee will be dismayed and out of hart, and thereupon turne head, so as ye shall be disappointed of the heritage that God hath promised you. But plucke you vp a good courage in him, and assure your selues that it is through his power that you must conquere ye land of Chanaan, your God will be your guide:
And afterward he cometh to the second part, and telleth them that when God shall have given them the upper hand of their enemies, they must not boast themselves of it, as though it proceeded of their own worthiness, desert, ability, power, or skill. And why? For God (saith he) will drive out those nations because of their wickedness. And to confirm this withal, I have told you already heretofore, that determinate sentence was concluded & given against those §30nations,1 four hundred years afore, and that God had tarried patiently for them, to see if there were any amendment and conversion. But when they continued hardhearted still, and that the mischief increased more and more: was it not reason that God should execute his judgement? Yes verily. So then the Jews are warned that they should not be puffed up with any vain self-weening, as though they had been worthy to be placed in the land of Canaan:§40 but rather consider that God executed his vengeance upon those nations for their evil life, & therefore that they which should succeed them, ought to humble themselves the more. And moreover, that if they compared themselves with their enemies, there was no cause why they should think themselves to have the better case, or that they ought to be preferred before them: I say, there was no cause why they should have any such conceit. For Moses §50telleth them, that the covenant which God had made with their fathers, was concluded long afore any of them were borne: whereupon it followeth, that God had no respect to their deserts. I have told you moreover that the same covenant was freebestowed: for it was not grounded upon any service of men, but Gods intent therein was to set forth his own goodness and mercy. Ye see then that the Israelites are bereft of all power and glory, and that §60all worldly loftiness is here beaten down, so as only God must be known to be good and righteous, and men are bound to him in all cases, insomuch that they must keep their mouths shut, and not boast of their own power or virtue, as though they were folk of good ability. That in effect is the thing that is treated of in the text which I have rehearsed.
And afterwarde he commeth to the seconde part, and telleth them that when God shall haue giuen them the vpper hande of their enimies, they must not boast themselues of it, as though it proceeded of their owne worthinesse, desert, abilitie, power, or skill. And why? For God (saith he) will driue out those nations because of their wickednesse. And to confirme this withall, I haue tolde you alreadie heretofore, that determinate sentence was concluded & giuen against those
And these two vices which Moses rebuketh, reigned not only at some one time: but they reign still at this day, and we have them rooted in our nature. Therefore let us mark well that this doctrine is directed to us at this day, and that it behoveth us to benefit our selves by it. So then, as touching the first point, let us call to mind the lesson that is showed us by the example of our father Abraham,1 when it is said, that he believed beyond hope, giving glory to him that had made the promise, in believing him to be able to bring the same to pass. Lo here a general rule for all the faithful: which is, that if they purpose to lean unto Gods promises, they must not deem of them after their own wit and imagination: (for what a thing were that?) but they must assure them selves that God hath means in his hand, which are unknown to them, and which they conceive not, and that it is enough for them to have his word, which is the infallible trueth. This reacheth very far: but it shall suffice for this present, to gather a short sum of it. For when God calleth us to him, if we consider but what we our selves are: surely we shall be utterly dismayed. As for example, when God promised issue unto Abraham, he was a man already decayed and sore broken, as well with age as with travel that he had endured. His wife also was past the age of childbearing, and moreover she had been barren all the time of her life: it might seem then that God had mocked him in promising him issue. But what? he had not an eye to his own body which was forworn and broken with age, (as sayeth Saint Paul:) neither had he an eye whether his wife were able to conceive or no: but seeing that God had spoken the word, he rested thereupon, assuring himself that forasmuch as God is faithful, he should not be disappointed in trusting unto him. And after the same manner must we deal, seeing we have so fair a looking glass. For (as I said) if we have an eye to our own frailty: in respect of our bodies we be but carrions and rottenness: and yet doth God promise us the glory of his everlasting kingdom. Doth the thing seem possible to us? yet then we fail of our duty every minute of an hour: and yet doth God promise us such strength as shall get the upper hand of the whole world.
And these two vices which Moses rebuketh, reigned not onely at some one time: but they reigne still at this day, and we haue them rooted in our nature. Therefore let vs marke well that this doctrine is directed to vs at this day, and that it behoueth vs to benefite our selues by it. So then, as touching the first point, let vs call to minde the lesson that is shewed vs by the example of our father Abraham,
Let Satan do the worst he can, and let all the powers of hell embattle themselves against us: and yet shall we never be overcome. Where now shall we find this strength? So then it may seem that GOD dallieth with us, when he promiseth us the things which we cannot conceive, ne reach unto by our own understanding. But what? We must mount up higher, and we must submit our selves to him with such humility and subjection, as to acknowledge that he is able to perform his promise towards us in all things whatsoever he hath spoken. And how? We know not that: that passeth our capacity: but let us have our eye upon God. For ⟨p. 372⟩[…] ⟨p. 373⟩[…] ⟨p. 374⟩the chief honour that he requireth at our hands, and the very sacrifice that he requireth,1 is that we should acknowledge his word to be the very undoubted trueth, notwithstanding that our wit and imagination tell us the clean contrary. And that is the cause why the Prophet Habakkuk sayeth that he will go up into his tower to keep watch.2 When the case concerneth faith, we must not stay here beneath upon the earth, neither must we look but before §10our noses as they say: but we must learn to go up into our tower, that is to say, to discharge our selves of all worldly incumbrances, and to consider, that if we have not pitched our anchor in heaven as the Apostle sayeth,3 we shall be tossed with such storms and whirlwinds, as will swallow us up. Look me upon them that sail on the sea. If they spy a storm, they cast Anchor, for that is their trust. Though there come never so great waves, and although §20their vessel be weatherbeaten and driven to and fro, yet doeth their Anchor preserve them. And he useth this similitude, to show us that our anchorhold must reach up into heaven, and that we must conclude boldly, that Gods saying of the word is enough. For he is not variable as mortal men are. Again, he is not lavish in promising fondly, without knowing whether he be able to perform or no. But if he speak a thing and perform it not
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▪
and ye must vnderstande that he is a deuouring fire, to consume all your enimies. Therefore be not afraide for any thing that ye shal see, but assure your selues that the power of God passeth all capacitie of man. Now then, if you finde your selues abashed: stay, and let God goe through with his worke, and he will shewe that he can (without help of man) consume all those against whome he hath armed himselfe in his wrath. Be mindfull therefore of the power of your God, &
§10
trust thereunto, and be bolde to rest vpon it. That is the first point which Moses toucheth here, and it serueth to correct the said distrust withall, namely, that men looke no further but whether a thing be easie or no, & therupon conclude so fondly, that they make not such account of God as they ought to do. Beware (saith Moses) that yee imbace not the power of your God, through any imagination of vnbeeliefe.
foure hundred yeares afore, and that God had taryed patiently for them, to see if there were any amendment and conuersion. But when they continued hardharted still, and that the mischief increased more and more: was it not reason yt God should execute his iudgement? Yes verily. So then the Iewes are warned that they shoulde not be puffed vp with any vaine selfeweening, as though they had beene worthie to bee placed in the land of Chanaan:
§40
but rather consider that God executed his vengeance vpon those nations for their euil life, & therefore that they which shoulde succeede them, ought to humble themselues the more. And moreouer, that if they compared themselues with their enimies, there was no cause why they should thinke themselues to haue the better case, or that they ought to be preferred before them: I say, there was no cause why they should haue any such conceit. For Moses
§50
telleth them, that the couenant which God had made with their fathers, was concluded long afore any of them were borne: whereupon it followeth, that God had no respect to their desertes. I haue tolde you moreouer that the same couenant was freebestowed: for it was not grounded vppon any seruice of men, but Gods intent therein was to set foorth his owne goodnesse and mercie. Ye see then that the Israelites are bereft of al power and glorie, and that
§60
all worldly loftinesse is here beaten downe, so as onely God must bee knowen to be good and righteous, and men are bounde to him in all cases, insomuch that they must keepe their mouthes shut, and not boast of their owne power or vertue, as though they were folke of good abilitie. That in effect is the thing that is treated of in the text which I haue rehearsed.
when it is saide, that he beleeued beyond hope, giuing glorie to him that had made the promise, in beleeuing him to be able to bring the same to passe. Lo here a generall rule for all the faithfull: which is, that if they purpose to leane vnto Gods promises, they must not deeme of them after their owne witte and imagination: (for what a thing were that?) but they must assure them selues that God hath meanes in his hande, which are vnknowen to them, and which they conceiue not, and that it is enough for them to haue his word, which is the infallible trueth. This reacheth verie farre: but it shall suffice for this present, to gather a short summe of it. For when God calleth vs to him, if wee consider but what wee our selues are: surely wee shalbee vtterly dismayed. As for example, when God promised issue vnto Abraham, he was a man alreadie decayed and sore broken, as well with age as with trauell that he had endured. His wife also was past the age of childbearing, and moreouer she had beene barren all the time of her life: it might seeme then that God had mocked him in promising him issue. But what? hee had not an eye to his owne bodie which was forworne and broken with age, (as sayeth Sainct Paul:) neither had hee an eye whether his wife were able to conceiue or no: but seeing that God had spoken the worde, hee rested thereupon, assuring himselfe that forasmuch as God is faithfull, he shoulde not be disappointed in trusting vnto him. And after the same maner must wee deale, seeing wee haue so faire a looking glasse. For (as I saide) if wee haue an eye to our owne frailtie: in respect of our bodies wee be but carions and rottennesse: and yet doth God promise vs the glorie of his euerlasting kingdome. Doth the thing seeme possible to vs? yet then we faile of our duetie euery minute of an houre: and yet doth God promise vs such strength as shall get the vpper hande of the whole worlde.
out of hand: let us assure our selves that his meaning is to humble us thereby, though we conceive not his dealings. And therefore let us remember at one word, that we must take God for our guide and leader all our life long. If we be weak, let us lean unto his strength. If we have strong and mighty enemies:
Let Satan do the worst he can, and let al the powers of hell imbattell themselues against vs: and yet shall wee neuer be ouercome. Where nowe shall wee finde this strength? So then it may seeme that GOD dalyeth with vs, when hee promiseth vs the things which we cannot conceiue, ne reache vnto by our owne vnderstanding. But what? Wee must mount vp higher, and wee must submit our selues to him with such humilitie and subiection, as to acknowledge that he is able to performe his promise towardes vs in all things whatsoeuer he hath spoken. And how? We knowe not that: that passeth our capacitie: but let vs haue our eye vppon God. For ⟨p. 372⟩〈…〉⟨p. 373⟩〈…〉⟨p. 374⟩the chiefe honour that he requireth at our hāds, and the verie sacrifice that hee requireth,1 is that wee shoulde acknowledge his worde to bee the verie vndouted trueth, notwithstanding that our wit and imagination tell vs the cleane contrarie. And that is the cause why the Prophet Abacucke sayeth that hee will goe vp into his tower to keepe watche.2 When the case concerneth faith, wee must not stay here beneath vppon the earth, neither must wee looke but before §10our noses as they saye: but we must learne to goe vp into our tower, that is to saye, to discharge our selues of all worldly incumbrances, and to consider, that if wee haue not pitched our anker in heauen as the Apostle sayeth,3 wee shalbee tossed with such stormes and whirlewindes, as will swallowe vs vp. Looke mee vpon them that sayle on the sea. If they spye a storme, they cast Anker, for that is their trust. Though there come neuer so great waues, and although §20their vessell bee weatherbeaten and driuen to and fro, yet doeth their Anker preserue them. And hee vseth this similitude, to shewe vs that our ankerholde must reache vp into heauen, and that wee must conclude boldly, that Gods saying of the worde is ynough. For hee is not variable as mortall men are. Againe, hee is not lauish in promising fondly, without knowing whether hee bee able to perfourme or no. But if hee speake a thing and perfourme it not §30out of hande: let vs assure our selues that his meaning is to humble vs thereby, though we conceiue not his dealings. And therefore let vs remember at one worde, that wee must take God for our guyde and leader all our life long. If wee be weake, let vs leane vnto his strength. If wee haue strong and mightie enemies:
