Sermons on Deuteronomy
On Tuesday the 14th of July,
1556 The 199th Sermon which is the
ninth upon the 33rd Chapter,
and the first upon the 34th
Chapter
29. Blessed are you Oh, Israel, Who is like you oh, people which are saved by the Lord the shield of thin aid, and who is the sword of your mightiness? Thin enemies shall be weakened towards you, and you shall march over their tops.
The four and 30th Chapter
Then Moses went from the plain of Moab to the mountain Nebo, up to the top of Phasga, which is over against Jericho. And the Lord made him to see the whole land, the Country of Galahad to Dan.
2 And all the Land of Nephthaly, and all the land of Ephraim and of Manassas, and all the land of Judah, to the uttermost sea.
3 And the South and the level of the meadows of Jericho, the city of Palm trees to Soar.
4 And the lord said to him, This is the Land whereof I swerve to Abraham, Isaac, and Jacob, saying, I will give it to your feed, I have made you to see it with thin eyes, but you shall not go into it.
5 And Moses the servant of the Lord died there, in the Land of Moab, according to the word of the Lord.
6 And he was buried in the valley in the Land of Moab, over against
Bethphogor, and no man has known his grave to this day.
Among the other matters which were laid forth yesterday, there remains how Moses told the people of Israel, That there was not then any Nation upon earth, like to them, because they were saved by God, and that is to be marked well. For although God do by his power and grace to serve all creatures yet he will be known to be Savior of his people. Therefore when we be saved in him and it is a privilege which cannot be sufficiently expressed and magnified. For we defile not from other men in respect of any worthiness that is in us, neither we it by inheritance, but it comes of God's free goodness.
And therefore whensoever we be spoken to concerning our salvation, let us understand from whence it proceeds and that God uses that beauty. For we be like all the rest of Adam's offspring, if we should be esteemed according to our nature we be not that ever than those whom God forsakes and utters cast away. Wherefore then he has chosen us but for his own mere goodness sake? The thing which we have to remember upon this text is that God will have his grace so much the better known because salvation is not common in general to all men, but he said that we lift to stop and Moses shows by the way what deceiving his namely when God is our shield and our defense. As if he should say that without he be cannot be maintained, for we be laid open to many that, and have not wherewith to resist. It is like as when a man is assailed on all sides and has neither weapon not armor, but is stark naked. Even so is it with us, if God sends us not. Therefore he is called our shield and our help. Whereby we be done to understand that we cannot succour ourselves of our own power, neither heavy the mean to do, but it must come of God. He is termed the sword of our glory. Indeed men glory enough in themselves, they flatter themselves, and they persuade themselves the thing that is not. But here we be plucked back from all the vain hopes that each deceive us and beguile us to the end we should learn to set all our glory in God, and to conclude that we have none other power than he is, whereby to be maintained.
Now hereupon Moses adds that the Jews should march over their enemies heads or all our their gallant men's (for there is no more but the word Top, or highest part) and that's their enemies shall flatter them with learning for his word lie in holy Scripture, is taken for to set a good face or countenance upon a matter and to play the hypocrisy by force asked then it is said in the 18th Psalm (where the great victories have spoken of, which God would give to David) Thin enemies shall lie to you. Now then, the sum his grace that God will be the savior of his people. Insomuch that although they have many enemies, yet shall they not be able to match them, but shall be driven in the end to confess themselves to be the weaker. And that although their so doing be but counterfeit yet notwithstanding, God's power shall show itself therein. And now proceeding with this lesson, let us learn faster know that we be utterly naked and that we warned all things and being be no that, let us humble ourselves so that there may not be one drop of haughtiness or foolish self weaning in us.
And therewithal let us understand that God will not suffer us to quail in any case. For if we have neither sword nor shield, he will serve our turn for both of them. If we be in danger of undoing, he is our server.
If we be plunged here in never so many miseries with the rest of all mankind, we shall be recovered again by his grace, because he has chosen us for his people. That is the point whereon we must rest.
Now have we here that he has aloft to death of Moses whereof mention was made in the end of the two and 30th chapter. And here it is repeated again namely that God made us to go up into the mountain Nebo, which otherwise is a part of mountain Abarim. And that's afterward Gay signifies a valley. But we see it was a part of the mountain in diverse respects, and that a pace in many places. Moses then when the pussy was commanded of God and there be held all the land which had been promised for an inheritance to the lineage of Abraham even to the sea which was right over against it that which cannot be midland Sea. He viewed the country to the intent he should be certified before his death that the promise which God had made 400 years before, was not in vain, but even at the point to be performed, nevertheless it was not lawful for them to go into the Land, but only to see it.
And (as has been treated heretofore) God punished him because he had not glorified God at the place of Meriba, that is to say the place of Strife, which was so named because the people were on an uproar there.
And here we have to call to mind the thing which has been laid forth already more at length, that is to know the obedience of Moses. For he knew well that his going up to their as God called him was to the intent he should die. That then was not so devious to him but that the prepared himself to it when he was so it was gods will it should be so. And by this example we be taught to live in such sort as we may always have 1 foot lifted up to go whensoever God lifts to take us hence to himself. And indeed, but when the stubborn sort by their destroying us to death, but to be overcome by force when they have stressed and chased it never so much? It is a point of slender discretion when men consider not that is God have set them here, so he ought also to have authority to take them every again when he lift.
We show ourselves to be destitute of no own and reason like brute beasts, if he have not such consideration with us. Therefore let us learn to finish our course in such wise, walking as pilgrims upon it as we may ever more be ready and well disposed to depart from it, whensoever God shows us that our hour has come. But truly that cannot be done, except we conceive a hope of the better live. For, (as says St. Paul) naturally we be to be under house, there is no man but he would find continue still. Therefore it stands us in hand to know that ever true dwelling place is not here in this world and that we be but on only to pass through it. So then, without faith we can never obey God specially when we be to depart out of the world, but we will always grind their teeth at it, so as if it were possible, we would fight against God. But when we once conceive that our inheritance is above, and that God has been a better life in store for us than do we determine and prepared to submit ourselves to him, whensoever he gives us any token that we must depart hence. After that manner shall we follow the example of Moses.
I grant he had a promise that God accepted him for one of his, but yet the same belongs to us also and we have this advantage more that our Lord Jesus Christ who is our life has showed himself to us to the intent we should boldly follow these steps. And he entered into death, to bring us to the glory of his resurrection. Therefore let us not stick to follow the Lord Jesus, because that if need that he with him, we be sure to be partakers of his life and to be companions within because it belongs to us. For he was not raised again for his own profit, but for the assuring of our salvation. Therefore let us not doubt therefore, but let us cleave to him. And in so doing let us assure ourselves, that his resurrection shall be manifested in us also.
Thus you see how we have to put this text in practice where it is said that Moses [went up to the mountain] knowing well that when he came there, God would take him out of the world. And yet for all that he stand up not in place nor made any resistance but prepared himself to death with true obedience, yes and with such forwardness, that he needed not to be led, not to be healed forth by the hands of sergeants. God said the word, and Moses went thither with their goodwill.
Again, let us Mark also what has been declared as touching the punishment that was laid upon Moses namely that God had shut him out and banished him from the land which was promised to all other hands posterity and that was a very devious thing to him. But yet did he be of it patiently acknowledging that fault which he had committed though it came not of himself to stop for he had always serves God faithfully, yes and in very self same deed, there was no more but this, that spited him to see the lewdness of the people.
Albeit forasmuch as he was cast down and stood not so stoutly to eat us was ripped aside, God played that fault to discharge, and punished it with such rigor as we see, in not admitting into the land of promise. To be short, let us understand (as I have said before) that whereas we think we have not done amiss, our offenses shall be gross and exceeding great before God. Therefore let us learn not to be our own judges but to refer ourselves to God and to suffer him to acquit ever condemn us by his word. When we shall have done anything, albeit that are consents reprove us not, let us assure ourselves that God sees more clearly than we do us a St. John in his canonical epistle. And if we think that fault small, were Lord will accounted great. If we should judge of them be imagination of men concerning this deed of Moses, what is to be set but that he showed great stoutness? For he resisted the people and used with the rough and sharp words. Think you, (says he) that God is not able to make what are to issue out this Rock? See how Moses tries with them through faith, with obedience to God and he glorifies him. To be short, in all his words there is nothing to be seen which is not worth the praise and yet notwithstanding he did am his and seeing that God pronounce it so, it is not for us to gain saying it. Therefore let us learn to walk in humility for fear least it happened to us according to this saying of Solomon that when we have our ways and thoughts, and that to our own seeming there is nothing amiss, God will not agree to our balance for he has not another measure whereby he will judge more uprightly. And we have his word to judges. Let every man then examine himself and when we find that our Lord reproves anything, let us assure ourselves it is not without cause to stop again when we once know our fault, let us assure ourselves that there are 100,000 times more than we can perceived and we must crying out with David, Lord, who can tell the number of his faults? Cleanse you me from my secret sins.
Moreover, we have to comfort ourselves in all the temporal punishments which God sends us because they served to bring us love whereby God ceases not to further our salvation continually and to hold us evermore in the hope which we have that he accounts us of his household and church. So long then as we be sure that we belong to our God and that he acknowledge and avows us to be his, it ought well to content us as we see here that Moses was contented with the only sight of the land. Truly he neither persist not enjoyed it, but it sufficed him that he was a partner in the promise to the end he might attain to the heritage of heaven. Forasmuch as Moses had that, it was a common comfort and joy to him and it behooved him thenceforth to forbear to making of that request anymore afterward. So then, although the punishments be hard to us and when God chastises our sins and that we may be said him to deliver us from them, yet if we see that this will is not so, but that his good for us to can be corrected, let us strengthen ourselves to it and pray him to give us power to hold out uncoiled. And therewithal let us understand that our strength consist in faith in that we have an eye to the hope to whereto we be called. True it is that we possess not indeed the thing that is promised us, but yet God gives us such a taste thereof us ought to suffice us we have dissecting thereof printed in us by his holy spirit. Therefore let that be a mean to hold in us that we may patiently bear all the corruptions which God lift to lay upon us. That is the thing which we have to gather here upon the example of Moses.
Now in the end it is said that God buried him. Indeed the word God is not expressed that text say his only Moses died and he buried him in Nebo. But yet it such down also according to the mouth of God and buried him in Gay. He went up into Nebo, and on the other side of the heathen, there was a place named the Valley of Gay, and there was his sculpture. We see then that it is spoken of God where it is set down that Moses died according to his mouth. For God's word signifies nothing else but his word. Indeed God declares not the guiding time of every of us, he reserves what to himself. We have our bounds which we cannot pass but we shall die a week chon of us, and we be today according to God's degree. The only difference between us and Moses his grace that God tells us that we shall mockers are soon as we come into the world. Herewithal we see also how short and frightful our life his insomuch that we have but a shadow which slips away. The seed, but we have not a day certain assigned us, but God prolongs us the life of one and shortens the life of another. And in that case it behooves us to submit ourselves to his determination.
All of us than they according to God's degree. But Moses died according to his mouth, that is to say, according as he had declared before.
Now as touching his burial, it behooves us to seem therefore Moses was not buried after the common fashion of men and wine he would have his sculpture to remain unknown. Smoothly we must not expounded the word so grossly which is set down here as to say that God made it be to bury Moses in, but he so ordained that he was buried by his power. God needs not to set his hand to a thing when he will have it done, it is enough that his power be known. For all creatures must needs obey him that will open when it places he must be which was made of nothing. God then may command and a thing is by and by done and performed accordingly as it is said in the Psalm, that his commandment is of us great force us all the executing of the world. You see then that the budding of Moses by God was that God willed the Earth to open to give you burial. And to hide his body in such sort as never man might know what became thereof. And it was not without cause, that God would have the grave of Moses of it in. Nor rather, we have to note what St. Jude says thereof in his epistle, that is to know, that Michael Angel fought with the devil for the grave of Moses. And that battle was not stirred up by Satan for not. For needs must it be that he pretended some advantage if the grave of Moses had been known and that had been a mean to beguiled men with superstition. So then God's purpose and intent is no manifesto is which is that he would not have men to abuse the body of Moses in the directory. And seeing that God provided for it, it is a sign that he knew men's inclination to be such as they would hardly forbear to make idols, if they had any occasion at all. Behold, Moses excelled all the prophets as it is said of him in the end of his book and us gods will we shall see tomorrow. Insomuch that after he stepped there came not a prophet in his friend like these them. All of them where us expounders of the law but yet had he has it has wherein the principal authority. Again, we know that how God wrought by him, how he delivered the children of Israel from the bondage of Egypt, how the rule them by the space of 40 years in the wilderness, yes and that he was taken up into the mountain to set forth below and had carried their 40 days and 40 nights together without eating or drinking, living like an Angel of heaven as one that was no more subject to mortal state. For we know that men cannot continue if they want to sustenance. You see then how Moses was caught up to the glory of heaven. Moreover, when he came to the people, he had beams straining from his face so as men could not more abide to look upon him than upon the sun. The brightness of God showed itself in such wise in him that the people were astonished at it and he was dying to put a veil before his face to show that he was number of common man not to be taken us he was before.
Seeing then that Moses had done so notable things, and God had so highly dishonored him not doubt but the people would have been led to some superstition and have made any idol of his body. That is the cause why his body was hidden and God would not have it to be perceived.
Now we have in this text a very profitable warnings. First of all how great frailty there is in us if we be not restrained and bridled by God and that all about things of nature his of given to superstition that God is fine to reclaim us from that voice as it were by force.
Therefore let us suspect ourselves in that behalf, and consider that it stands in us and to remove all objects and all other things that make entice idolatry, because we be so much given to it already. Mark that for one point. But if men have well considered this, there had never been so great and horrible confusion, are ceased to be seen in the popedom. What is the cause of the Papists are so after their idols and puppets? Whereupon have they taken so great liberty to feel all their churches with them without end or measure, building so many of altars and chapels, and making so many images and pictures? It is for want of the knowledge of that which is told us here that it is to know that are soon as men have never so little occasion to commit the directory, by and by they be ravished with it as it were stark mad.
They knew not this. They bow themselves in hand that they might build altars, make images and feel all places with the filthiness of their idolatry and yet not opened God. The persuaded themselves so.
Albeit they showed by experience that God does not without cause condemned all mankind to be given to superstition. Seeing then that we perceive this mischief to be come to pass, let us be rather take one into live soberly and assay said before letters distrust our own nature seeing it is so sinful and corrupted. Also let us not that God meant to show by his own authority how greatly all directories and superstitions disgracing to stop he has hidden the grave of Moses and shall men now plead against it? No, for it is a spiting against God then we will now dispute whether it be good to have means of the directory. For our Lord will stand away from us, because he sees well that we shall I and by be snarled in Satan snares, unless he take from us all objects. Seeing then that God declares the matter so plainly, it behooves us to agree fully thereunto.
And specially we have note, that here God condemns all the superstitions which are committed in the persons of prophets or of persons as well as to idols which have Heathen made. And that is yet one another thing wherein the Papists do over grossly overshoot themselves. For when idols have spoken of, they bear themselves in hand that if a man worshiped not the gods which world-renowned among the Heathen, it makes no matter and that is no idolatry at all.
For if the Virgin Mary should be called an Idol amend them, what a thing where it? If the Saints as well as apostles as Martyrs, and even those whom they themselves have imagined, should be called idols, it were a cursed speech among the Papists. And why? For they take none of the adults, but those which were so used among the Heathen.
Yes, but in the meantime they perceive not that the directory may as well be committed in the person of an Angel, yes and even in the person of God as in the persons of these pity Devils which are so forced among the infidels. I say that the directory may be committed even in the person of God. That demand follow all the abominations that are committed in the world and how they be coloured? There is a thing in the popedom which they term God's service and what is that? The mass. But we know it is most loathsome and devilish idolatry that can be specially because name of God his intermingled with it. So then we may well say that we serve God and that we worship him and yet in the meanwhile their salvation for land excessive directory as when men turn away from God's word and follow their own inventions and fancies. But as for the Baptist, it is certain that of the Virgin Mary they make an Idol. For whereas they attribute to have the office of an advocate, to make intercession between God and man, and term her their life, light and hope. What remains more to our Lord Jesus Christ? It is not by that mean bereft of this priesthood which was given to him of God his father? As much as to be said of all the rest of their patterns as they bear themselves in hand. So then we ought to Mark well this text where God would have the body of Moses to be hidden. And why he? Because that if the people had given themselves that they it had been no less abomination than the receiving of strange gods and their entangling of themselves and the superstitions of the Heathen. I grant there had been a more apparent showing sheet for they would have said he was the seventh and prophet of God, who published the law and therefore him the honor of God whom he served, he must now be worshiped and have his body advanced among us, and if the road which he bear had such virtue in it, how much more shall his body have? Therefore when we would be held of God, we may resort to be stoned and there pray to God. For needs must be present with the body of Moses seeing that so great a notable miracles were brought by his not only.
Such things might they have alleged. But yet for all that, where so many enticements of Satan, there ought we to be the more afraid.
When Satan had illusions, and the things which he faces us withal do carry some likelihood, then we must say they fight more manfully or otherwise we shall be carried away by and by into many dotages from whence it will be impossible for us to retire.
Moreover, as touching this text which I alleged out of St. Jude, let us
Mark that in all ages it has been Satans policy, to face men with the things that might corrupt them or draw them to idolatry.
Like as the Fowler or Bird Catcher has his snares and nets always set, so has Satan his sleights to beguile us. And he knows that he has one the God of us when he can once done us any way from the pureness of gods service and trainers to some superstition for then run the head long to the wickedness and he carries us with their he lifts. That is the cause why he takes so much pains in this behalf and we see it as in respect of the body of Moses, yes, we see it by experience the which is used too much. And herewithal let us Mark well how St.
Jude sees that Michael the Angel with stood him. Do see here how there is a strife between an Angel of God and the devil and the Angels citing to maintain us continually in the pureness which God requires, that is to say, that we should worship him alone and not put our trust in any creatures. That is the desire of the Angels. On the other side, the devil being in any of our salvation would find that the Majesty of God where quiet defaced. And when he can not do that, he labours to darken it that teaching continually to cast fools babies before our eyes, that we might have toys to occupy ourselves with all here below and neither go once look to God. And here we put in mind, first what a care God has our salvation, in that it is his will that the Angels shall fight to draw us out of all the temptations of Satan. Which thing or to provoke us to be of better courage, since we see we have such helps.
Now then, if we be weak as ourselves and cannot put us from temptations of Satan, when we be assailed with them, let us trust that God will not fail us but that he will employee when his Angels who be champions very and enough to resist all Satans attempts, and whatsoever else he can practice against us. Here we see upon what trust we ought to stand to our thanking when Satan assails us and labours to win us. True it is that we should ever more be overthrown all our current out of hand if God succoured is not. But seeing we have the Angels of heaven to relieve us, and God ounce them with his own invincible power to the intent we should never fail, it ought to make us take courage as I said before.
Now moreover we also see, what pleasure the idolaters do to the Angels, Prophets, Apostles, Martyrs, and (at a word) to all the servants of god, when they will needs advanced them about their degrees. The Papists think there do well advanced the Virgin Mary, when they called had their advocate when death them their life and welfare of the world, when they be command son, and when they cast forth such other horrible blasphemy. But if they had trodden had under their feet when she was in this world or if they had dragged whereby the head of, they should not have done have so great outrage. And why? For we know how exceedingly God hates all idolatries. A church that is infected with images is worse than a Bothell house to Godward. And shall men go and abuse the name of the holy Virgin? And whereas the apostles and holy Martyrs have shed their blood to keep holy the name of God, whereas (say I) they despised all the abominations and either that race of the world and shed their blood for the maintenance of God's truth and gospel, shall men now instead thereof go under their shadow, to the phase God's honor to unhallowed the surveys and to that end he and the prices and good bets? Let us Mark well then that the Papists have not any worse or of sorrow enemies than the St. whom they think to honor, because they do them so much wrong us to set them for contrary parties against God. And how we see that? Even by St. Jude reporting that the Angels of heaven with their Them, the stripes of the body of Moses. And let us not think that the Virgin Mary, the apostles and Martyrs added the wages with the Angels, nor they be all one mind. And that shall be known when the books shall be laid open. You see then how that all the servants of God to fight to keep the church from being corrupted and from turning away or sleeping aside into any idolatry and superstition. Seeing it is so let us also on our side doing with them in spiting and stick to our tackling that God's service may continue unpaired and that there may be no mingling at all to any it is from God and that is occupy ourselves wholly therein, seeing it is the peculiar of his of Satan to set himself continually against our salvation, so as he ceases not even not to hinder the same, but calls out still. And he striving was not than only for the only worthy of Moses, but he has served under seems to set upon the bodies of the holy prophets. When Jeremy served the idolatry in Egypt, where was his body? To whom shall very imputed but to Satan, which invented a new main of idolatry to the holy
Prophet? Again, whence came all the nations and false miracles that have been wrought in the popedom, but from the same shop? We see then how Satan has always trained himself to custom object before our eyes to draw us away from gods service and to be see our heads about other things that being wrapped in superstition, we might be utterly mad. Since it is so, let us keep the better watch and stand at our defense. For seeing our enemies come near us, and are always watching to spiting us at some advantage, surely till we can as though we be never so naught. But it is said that Satan never rest and that he is ever practicing what he can possibly to catch us unawares in idolatry. We see it, the thing betrays itself. Since it is so, so should be fall asleep? Nor rather let us look narrowly above us, (as I said before) and let us take good heed that we be not trapped. I said that we see how Satan practices all means to corrupt us. For he has Fort, not only for the bodies of men, but also for all other things belonging to them even such as a man would not thing, insomuch that the way the hair of had their heads, their co-chief and their shirts and pantoples and diverse other things have been worshipped.
To be short, they have worshiped things so phoned is that even little babies might have mocked them for it. Yet notwithstanding, even the wisest folk have been dotted with them and the spirit of giddiness has reigned over them. And he casts been God's will to make men so brutish. For when they would not hold themselves simply to him, but where carried away with their sick lusts, it was meet that they should come to that point. For as they much then as it is so, let us understand that our Lord Jesus so many warnings and more to the intent to hold us in such awe, as we may be well aware that we be not by any means seduced. Thus you see that what we have to note yes in respect of the things which St. Jude teaches us concerning the body of Moses.
Now there is yet this saying further set down in the text, no man has not his grave to this day. We know what not which of the prophets wrote this last chapter. The Jews say it was Joshua, but that conjuncture has no ground. It is much more likely that the same profit which gathered the book of Joshua, did therewithal right the that of Moses also. Nevertheless it is not without cause said that no man unto this day, for it does us to understand that it was not for one day only that God would have the body of Moses so hidden for then it might have been said, true it is that the body of Moses was unknown to men, but that was but at the beginning. For the first boiling are somewhat too heady, and God show that the people might have been moved with too great affection and by that means they might have corrupted themselves. It is not then to be wondered at, if Moses sculpture had been unknown or two or three days for a month or a year for these people were too far in love with him but when he was once buried, then it came to knowledge. But our Lord shows that he knew well what men are subject to idolatry and that not for a day only, but even to the end and that the same seeing he saw rooted in us that as soon as we have never so little and object, by and by he we start out our bounds. Let us Mark well then that it behooves us to stand upon our guard, for idolatry is not for a time, but forever. And we take this cursed inclination from our mother's womb so as we be easily cleared away from the service of God. That is the thing which we have to remember upon this part of the text. And therefore let us endeavor all the time of our life, to walk according to gods ordinance and let us also beware that we be not carried away after the illusions of Satan. And when we ourselves shall have continued in the service of God, let us teachers children to do the like, that it may forever be retrained and in the world, so as God may be served of all men with one common accord. For if we be teachers in that behalf, it will abash us to see how incontinently get the fourth and of us, and in the turning of a hand there will follow a horrible change which will corrupt and mar all. Since we see this, that is be steady and constant and let is be so jealous to bring to pass that God maybe purely worshiped as it may continue not for one day only, but even to the end, so as we may from HTH protest that gods name is called upon over us, and that he has the whole preeminence and that the creatures: excellent so ever they be, do abide in their degree and place and that they have not occupied the room of God nor the sovereign dominion.
Now let us fall down before the Majesty of our good God with acknowledgment of our faults praying him to make us perceive them more and more, that we may be also cast down in ourselves as the whole seeking maybe to receive mercy at his hand and having received it, to be so guided by his holy spirit and as we may give ourselves wholly to him to dedicate ourselves fully to his obedience and to serve him with all pureness both in body and sword and that he imputes not our imperfections to us which are yet still in us, but that he did from us day by day and reclaim us of them more and more until he have brought us to the perfection whereunto he invites us. That it may please him to grant this grace, not only to us, but also to all people and nations of the Earth, et cetera.
On Wednesday the 15th of July, 1556 The 200th Sermon, which is the second upon the 34th Chapter of Deuteronomy, and that the last upon the book.
7 Moses was a hundred and twenty years old when he died, his sight was not dimmed, nor his liveliness abated.
8 And the children of Israel mourned for Moses thirty days in the plain of Moab. And after that, the days of mourning and sorrowing for Moses were ended.
9 Then Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hand upon him. And the children of Israel obeyed him, and did as the Lord had commanded Moses.
10 And there before not up a Prophet in Israel thenceforth like to Moses, which knew the Lord face to face.
11 In all signs and wonders, for which the Lord sent him to do them in the Land of Egypt before Pharaoh, and all his servants, and all his Land.
12 Nor in all the strong hand, and all the great vision, which Moses did before the eyes of Israel.
It was needful that after the death of Moses, the Jews should know the good that God had done them by the means of such a man. For we know that gods gracious dealings are but he forgotten and it is the point where in men do chiefly showed that lewdness. For although it be proved to them that God has helped them yes even a bit signs and miracles, yet would they pass it over sightly stop in this respect it is said expressly here that Moses had his liveliness and all his strength to the age of 120 years. Now we know that what is written in his song and in this tenth Psalm, that after a man comes to three score years, there remains nothing but sorrow pain and grief and he does but linger and pine away. Lo, what our life is. Although we have been strong, yet do we bee Kay in the twinkling of an eye, when we once pass three score years and it is great matter for a man to attain thereto, a mean in such strength. But now whereas it is reported that Moses attained to double those he is, whereby it appears that God strengthened he may go the common rate of men. And that was not for his own sake only, but to the intent he might be also be able to sustain the charge that was committed to him. Had not the people been unthankful, they should hear that time have been conveyed into the land of promise and then had Moses has gone with them. But his life was to mount a great time, because of the lewdness of the people, here we see a wonderful goodness in God to stop for seeing that the people (that is to know, as many of them as were then of discretion to know good from evil) that condemned to die in the wilderness, it had been a great discomfort to them if Moses should have been died out of hand. But God reserves him and although he chastised the people, yet notwithstanding he moderates his rigor. Here then we see in effect that when God told the people that they should die in the wilderness, he meant not to punish them with such extremity, but that he provided them first of all principal point which he itch was that they might have been a good man. For that is an inestimable pressure, and again we see, how God wrought in Moses by their power that was not common to men, that is to know, that at the age of six score years, there was in him still tell all that ever was requisite in so difficult and weight that charge as we know was committed to him. True it is that he had judges with him, but yet for all that no one man, nor a dozen man had been able to have gone through with that charge, though they had been chosen of the excellent men in the world. Needs must it be that God aided him. Now whereas in soul days men are to be drooping and half dead, or at least wise in such case as they can scarcely crawl and a half doubted, and yet Moses continue still in his perfect state, wherein it appears that God had compassion of his people. And it is expressly declared that the children of Israel should know that God never force of them and that although they had previously offended him, and where was the to be cut off from his house and to be stripped out of his gracious gift, yet he meant not to use such rigor for he reserved Moses and give him wherewith to go through with his charge continually. To be short, in this text it is showed us that if God gives us such men to be our guides as behaved themselves faithfully and have ability matched with their will, and that they be maintained to do their office to the full. It behooves us to perceive bearing that God has pity upon us and we must acknowledge such a benefit, unless we will be condemned of unthankfulness.
Now it is said that the children of Israel mourned their today's for the death of Moses stopped it was account common thing to make such sorrow for the dead. But forasmuch as Moses was a father to all the people, it was very weak is said that not someone house of kindled, but that all those which had been governed by him, should be pouring. Every man is to be mourned for in his own house by his and near friends and but there was another special reason in Moses because God had given him to all the people and he had guided them with a fatherly care as we know. The people therefore do witness openly how much they were bound and beholden to Moses and all of them show themselves as his children. But here it might be demanded that whether it be lawful to make such lamentation for a man that is departed for it should seem to be an encountering of God's will. We know that the life and death of men is in gods hand, now if we call us a way, it behooves us to go without any gain see as I said yesterday.
They that outlive us must not sorrow for our death, for it where a kind of striving against God. But we must ever have an eye to the end of four sorrowing when we mourned to the DC is of men. And again, we must come to the measure thereof. Those two things then must be observed to intent that those sorrowing may be lawful. The first thing is that our morning of the party departed be upon just cause. For we have good location to beat, because that is a common looking glass and record to us of God's curse, not upon one or two folks, but upon all mankind. When we see any man that, God shows us to view our eye and that we be all of us cursed of him and that we be all of his enclosed in that cursed because of Adam's sin. For whence comes that, but of the estranging of us from the found then and well spring of life? God then cases good occasion to be when any man dies, but that must be done because of our sins, so as we seem that we have deserved and be ashamed of ourselves and be touched with their fear of God's vengeance and be so wounded there with as it may provoke us to make sorrow. But they send easily regarded, well near of all men. For when we be, we know not why we weep and scarcely shall you find one among 100 which is more than stirred up to acknowledge the punishment of sin and the curse of God which is the thing which we have to remember in the first place.
There is another second end. That is to know, when God takes away a man that was able to do service in his church either publicly or privately, we ought to be sorry for it forasmuch as our Lord chastises us. If there be a good Shepherd it, a good prince a good magistrates, and man of counsel, or any other than we seek to serve the poor body and God takes him away be ought to be sorry for him and not without cause for it is a sign that he is minded to diminish his grace in us. And ought we not to be grieved in feeling God's wrath? On the other side we see how it is said that our Lord takes away the righteous when he has any vengeance in a readiness he calls away his severance to rest that they may be freed from the mischief which is at his hand. Therefore when God takes away the excellent men from another among us, it is always a threatening to us. For it is all one as if he told us, that we be not worthy to have him tell in our company according to this saying in the epistle of the Hebrews that the world was not worthy to have the men that served God with such virtuous conversation. True it is that men dislike of them and trust them out of their company as though they were not worthy to go upon the Earth. But and on that contrary part, God tells us that we forgo the company of the good men and of those whom he has reserved to himself. Therefore when the aware that the death of honest man, which we have leave in the fear of God, which we endued with excellent virtues and gifts of grace, which have done service to the building up of the church and which could have continued in doing the same still, that is a well ordered morning stop but yet must also become to the measure. For it may be that a man shall mourn for just cause and that if he gave his sorrow too much scope, then is it a fault or a vice. As how? If we sorrow for our sins without comfort, we shall be swallowed up of the heavenliness, and thereupon oftentimes spring grudging send repining against God. But St. Paul's tells us that when we mourned so for the better for friends and kings folk, or such as served in the church we must not resemble the on the unbelievers who (says he) have no hope, and therefore can have no comfort. In That Pl., St. Paul say is not that it is the seem to be, he does not utterly condemned the thing, but he shows that are sorrowing must be moderated, because God gives us comfort by calling us to the folk of the heavenly life, wherein we shall be renewed. So then let us understand that God humble us by death, and that we must go into corruption like stinking tarriance, yes and even our souls must seem to vanish away and that shall be forlorn now although we must needs be sorrowful when we consider these things and specially our sins, yet we must ever come back to this point, that God of his infinite goodness the teaser still and will not have us to perish in that, but rather that it be to pass a passage into the everlasting life. And this hope is enough to comfort us in the midst of all our heavenly in us.
At leastwise it ought to be a bridle to restrain are sorrowing that they pass not the bounds and so his found it of fretting against God as we see the unbelievers do who storm and howled and yell and cannot by any means be held in order. And why? Because they have no comfort, which is the mother of patience. But forasmuch as God calls us to be hoped which he gives us, therefore after we have backed and mourned, we have wherefore to give him thanks to bless his holy name and to content ourselves that he uses not extreme rigor against us. Now then, although we weep when we see that our Lord has taken those from us which might have stood us in good state, yet must not be all into despair as though God had no way to succour us.
For we can trace of even the stones, if we think it good. Therefore we must resort to him when we perceive any sign of his wrath and when we have acknowledged ourselves and asked forgiveness of them at his hand, we must also wait his flesh are condemned he show us favor than that in finding may see we may also find a remedy for all our grief. Thus the measure which he speaks of, is that having for to do good and because of our Lord has taken such folk out of the world as we ought to longer for I desire be must also have some stay of ourselves and not be carried away to fretting and chasing in our sorrow, but rather as age our sorrows because we know that when God has chastised is, he will moderate his mighty hand and not stretch it out to the full against us, but chastise us with the rod of man, as is said thereof. Since we see this, let us learn to comfort ourselves and be patient.
But herewithal we have we at one point more to observe which is that our forefathers had no ceremonies when we have because they had not so evident a record of the everlasting life. And the self same reason of the burial under the law for the buried men with greater pomp than they do nowadays stop and what was the reason? For sooth because the resurrection was not yet so well witnessed as it is now. I grant that the fathers knew well but was requisite to their salvation, albeit, that was under shadows and figures. But behold, nowadays God himself calls us from heaven, or Lord Jesus Christ shows us that he himself is ricin to glory, so as we shall be made like to his image, and therefore that we have no more need of such help us the fathers of old time had. So then, it were a mockery at this day to conduct feet things that were observed in the old testament. And that is a thing wherein the fondness of the Is to be as to us. For they would needs counterfeit all things without cause or reason. And we see that in their burials they have so many gewgaws and pelting toys, that a man would be ashamed of them. And what is the cause thereof, but that they knew that the differences that his coming in since the coming of our Lord Jesus Christ namely that the ancient ceremonies are come to an end? You see then that the Papist are become Jews, albeit but bastard Jews. For not without some race hundred the Jews use that custom because it behooved that their ceremony to supply the want of good doctrine. But now that our Lord
Jesus Christ has come and we have the resurrection manifested in his person, if we set our minds still upon shadows and figures, what is but a defacing of the resurrection of our Lord Jesus Christ and the matter quenching of the light of the gospel? That is the cause why a said that the papists are not worthy to be called Jews, but bastard
Jews. But whereas it is said that the people made lamentation by the space of 30 days and let us our side learn that it behooved an ancient fathers to be kept under because God had not given them so large a testimony of the everlasting life, and that for the rudeness sake, they were governed like little children, as St. Paul speaks of them began at things. Let us nowadays learn on our side to make the resurrection of our Lord Jesus Christ available, that when any man dies, there'll be plainness used in his burial, and these pomp eschewed wherewith
GOD is mocked, and the people entangled to many errors and superstitions. And not without cause it is said that our Lord Jesus
Christ was buried after the same manner of the Jews. To show that in that custom ought nowadays to be changed among us and now need to be put in us deed. Also let is moderate our morning and let us not our sorer be excessive, but since we have wherewith to comfort ourselves, which thing the folk that lived under the law had not returned or at leastwise not largely as we have, let us practice the doctrine which we be taught in the gospel and also by St. Paul to the Thessalomans. Thus much concerning that point where mention is made of the lamentation that was made for the death of Moses.
Now it follows, That Joshua the son of Nun was filled with the spirit of wisdom, because Moses had laid his hands upon him. Here again the people are put in mind that God had not forsaken them though they were worthy of it and it is a very profitable lesson for us to know that God governs his church and never forget it. For without that, what faith could be in us? We should be as folk forlorn. For as long as God governs us if we rest upon him, we boldly proceed and keep on our course. Behold then, what happiness is to have God to be our watchmen and to be governed under his hand and protection. Indeed he appears not always feasible to show his presence, but he Jesus meant to be ministers of his grace. True it is that at that time there were visible signs to show that the dwelled among people.
Nevertheless as he had been served by Moses, so as it is his will that Joshua should succeed in this place.
And in that respect it is said that he was filled with the spirit of wisdom, to do us to understand that God has always showed himself merciful to his church, and that as a father has us care of his children and provides them all things meet for them, so God has always provided beforehand for in the cities of his people. This doctrine this concern us also. For we have also a promise that God will never fail us if we behooved off he spoke and come to him to shroud ourselves under his wings that we may be guided by him. And we know that he has given that office to our Lord Jesus Christ. And for the same cause also he says to his disciples that he will be with them to the worlds end and that saying extends the whole body of the church. Seeing then that our Lord Jesus Christ has said that he will never be departed from us, let us know that in him we have God who will utter forth all his power to maintain us, but yet it is very much, that besides the promises, we have moreover testimonies thereof, so as he points us with his finger to bethink performed, as his spoken of here, where we read that Joshua was filled with the spirit of wisdom. For what and was that done? For it happened not by chance, neither had God regard of Joshua alone, but it was because he would show himself to be the safety of the Jews. We nowadays are in the same talking. For if they had bidden in God's house, we should have been enjoyed with them. And because they be banished thence and cut off as rotten members, we take their place as says St. Paul.
Now then, let us assure ourselves that God will never suffer us to want anything require for our salvation, but continually show his love and favor towards us and provide us of the things that are for our behold, if we see to him for refuge, you even though we be not worthy thereof. For as for this people, we know what manner of folk they were, and how many faults and offences they committed; so as it had been no wonder though God had utterly destroyed them. But now seeing he provided them of men that were fit and meet to defend them, thereby we perceive that God through with his mercy against the malice of that people. So then, whensoever we be tempted to disturb because we be rebuked for our sins, let us resort to Gods mercy, and pray him, not to look upon our sins, but to proceed continually in his goodness and favor towards us, whatsoever unworthiness there be in our persons. Thus much concerning that point.
Here is now a question that might be demanded, how it is said, that when Moses had laid his hand upon love, he was filled with wisdom, whether a mans hand have that power or not. No, but when the sign of a things is spoken of, we must go to the thing itself. We know that in all solemn beings, there was this sign of the laying on of hands.
Now this was not an invention fondly continued after the manner of men, which have many apes toys; but it was record allowed of God, as if an oblation had been made of the party that was so blessed.
When the holy patriarchs blessed their children, it was as though they had given them assurance that the inheritance of salvation belonged unto them, and that the promise should stand and abide in full force to their posterities. Likewise at this day when a man sell the land or house, one put a feather to his hand, and he deliver it over to the purchase and in some countries the customer is, that he which sell any inheritance and make the surrender delivered a stick or want to the purchaser in token that he may thence forth possess and enjoy the fame. And even after the same manner was it with this sign of laying on of hands. For as I said, it was not a sound and foolish device, but it was Gods will that it should be a kind of warranting, to the intent that the faith of the fathers might be the better helped.
That is the cause then why it is said in this place, that God gave the spirit of wisdom unto loose, because Moses had laid his hands upon his head. Now in so doing he invested him in the charge that was committed unto him.
Let us now see first of all, whether Moses chose love upon his own head or no. no, but he knew him to be first chosen of God. And afterward when he laid his hands upon him, did he attempt anything upon his own fancy. No, but contra wise God only was the order or disposer thereof. He knew that love was to be set his place. And this is spoken not of that man only, but also when the apostles did lay their hands upon the faithful by and by the gifts of the holy Ghost were made visible to the eye. After that manner did the faithful receive the gift of tongues, interpretation of tongues, the healing of desires, and the raising of the dead. And how received they it? They did but lay their hands upon them. Yeah, but had that ceremony such virtue? No, but because it was Gods will to have his grace so declared and that laying on of hands was a gage of it, it was not a vain and unprofitable thing. And in that respect is it that Saint Paul said unto
Timothy, that he should make the grace available which was given him by laying on of his hands. Seeing it is so said he, look that thou endeavor yourself to serve God, and labour to build up the church, and that the grace of God which is given you by laying on of my hands be not hindered. Saint Paul challenged not to himself a thing that is peculiar to the holy Ghost, neither means that he that he had the holy Ghost, neither means he that he hand the holy Ghost in his fleece to give him to whom he lifted by the reaching out of his arm.
But he showed us that the sign which God had appointed unto it, was not vain or ineffectual.
Moreover, the same is to be considered more in all the sacraments whereof the scripture speaks than in all other signs that are to be hand in the world. I have already alleged a similitude of you delivering of a feather or of a want to him by purchased an inheritance but there is yet much more in the sacraments, we must go yet one step higher. For therefore our Lord work that by his power, which men cannot do. True, it is that when such a ceremony is once done and performed, the law will maintain a man in possession of the thing that he had purchased; how about that is not all. For as I said afore, God performed by the secret power of his spirit, whatsoever he showed and witnessed to the eye. So then we must ever come to this point, that the sacraments are effectual and that they be no trifling signs which vanish away in the air, but that the truth is always matched with them, because that God who is faithful, showed that he had no ordained anything in vain. And by is the cause why in baptism we receive truly the forgiveness of our sins, we be washed and cleansed with the blood of our Lord Jesus Christ, we be renewed by operation of his holy spirit. And how so? Had a little water such power when it is cast upon head of a child? No, but because it is the will of our Lord Jesus Christ, the water should be a visible sign of his blood and of the holy Ghost, therefore baptism had by virtue and whatsoever is there set forth to the eye, is forth with accomplished in every deed. If we come to the Lord supper, it is certain that a little cantle of bread and a drop of wine cannot quicken our souls, for they be corruptible things. But thereby we have a record by we be fed with the blood and blood of our Lord Jesus
Christ and by the record we know by our Lord Jesus Christ showed by he will not deceive us in his promises, no hold us down with our nibbles in the water as they say, but that he performs all that ever is told us there, insomuch that when we come to that holy table, we must assure ourselves that our souls are nourished with the spiritual food which we see not, and that our faith must mount up to heaven, there to be joined with our Lord Jesus Christ.
Here then we have to note, that when the scripture speaks to us of the sings which we have in use according to Gods ordinance, the very truth of them is present with them. And why? For (as I have said) our Lord allows of our faith in that behalf, showing to us that the things which proceed from him and not deceivable. And as we ought to be fully resolved hereof in the Sacraments, so let us mark on the contrary part, that when men invent things of their own heads without the ordinance of God, they be but toys and may games and no better. As for example, in the Popedom they have many signs, which they would have men to accept as high mysteries. What a sort of fond things are in the Mass? And yet (If a man will believe them) there is nothing which is not well worthy to be commended. They would have it that there they be as it were ravished up among the Angels, when they play their pretty pageants. And yet all us but utter vanity and a blearing or dazzling of mens eyes. And why? For if a man demand from whence those things come, he shall find that men forced them and that there is no warrant for them from God, yes and even we ourselves do see that they have defiled Baptism. True it is that they could not utterly dispatch it out of the way, but that (even in spite of their teeth, and in spite of Satan who stews them thereto, and reins over them yet still at this day), our Lord Jesus Christ has brought to pass that his baptism continue still in his church. But yet we see how it is infected with many sports them in the Papists, so as the baptism itself is nothing in comparison of the rest. For they esteemed not a child to be baptized with the water [as it is of itself] but the water must be charmed before hand and it must have continuations made over it and then must other inventions be mingled with it as Spittle, Sault, and Tapes, and a number of other gauds which should make a man amazed. And what imports all these? Every whit of it is but taken from Satan and held still and yet Papists set all their homeliness therein. Again, they have invented sacraments of their own brain, as the sacrament of confirmation as they term it, and the sacrament of any league, and all their other pelting toys. And to be short, what else are all the ceremonies which we see them in them, but utter illusions of Satan? Therefore let us learn to discern the things which God ordains and allows by his word, from the things that men have put forth at adventure and after their own fancies. And let us understand that as God's truth is always obtain an infallible, so the things that are brought up by men, cannot proceed but of untruth and falsehood. For they be governed by Satan who is the father thereof. That is the thing in effect which we have to bear in mind.
And let us Mark further that when men are chosen to govern gods church, (so it be by orderly proceeding according to his word) they shall be guided and governed by him and he will punish them with his gracious gifts as far as shall be needful for them, and whereas we perceive not nowadays the things by experience which are contained here, it is by reason of our unbelief and lewdness. For had we such order of election us ought to be in choosing ministers to preach gods word and that we went about it with such reverence is criticized him a whit calling upon the name of God and without serving the order in such sort as he has set it down by his word and again if they like well done in the choosing of magistrates and officers of justice. It is certain that God also would shed forth at the gracious gifts of his Holy Spirit and we should see that his blessing should not be vain in those elections. But what? Because he oftentimes puffed up with presumption and every man deals after his own fancy and a great sort of us never pass for the observing of the things which God shows us by his word therefore he also withdraws his grace from us whereas if he had deceit to govern his church according to his word and teaching and did put our endeavor thereto, and that in choosing meant to guide the people, we proceeded to it with such severity as they have spoken of it is certain that God would to his part. For his hand is not shortened, but look what is told us here, we should surely find it among us by effect.
Now it is said in the end that the children of Israel upbraid Joshua and that they did according to that which God had commanded by Moses. Herein the first place we see, that among the gifts of the Holy
Ghost a birdie is one, accordingly also as the holy Scripture makes mention thereof in other places. Put the case that a man whereas faith estimate and govern as were possible, yet notwithstanding he shall be of no authority over reputation accept God set him in authority and give him as it wherein Mark to the end that men may stand in awe of him, and stick to him and receive the doctrine which he brings. Then is it a special gift of God and on the other side we see that men are the space and under colour that unless our God Lord do so about them and make folk to embrace them and enable them to perform their charge and to get themselves thereof. That is the cause why it is added expressly here that the children of Israel obeyed
Joshua. It is not only said that he received the gift that where necessary of for his office but also did therewithal good him with the sword according to pass it is said in job, that when he will have a man to be honored, it is like as if he gave him a sword.
And contrariwise when he will have them and to be despised, it is all one as if he took the sword girdle from him. God then did set Joshua after that manner in honor, and it behooved the people to obey him.
Now we know the pride that is in all men, and we know that the people of Israel were given to rebelling above all other people.
Therefore God was driven to hold them in awe, that Joshua might reign over them not in the way of tyranny but to discharge himself of his duty. That is the thing in effect which we have to remember.
Now hereby magistrates are put in mind to pray to God that when he has given them courage and power to do his commandment, he will also not suffer them to be impeached by the beastly things of their people, but that if there be any rebels he will vouchsafed to repress them. For it is certain that even the very flies it rise up against a man unless our Lord do give him authority. Therefore let magistrates you in fear and let them assure themselves they shall never stand should in their estate unless God set this Mark upon them and that they be had in reverence by means. Also let the ministers of God pray him that the doctrine may be received us from his mouth and that he suffered them not to be despised and scorned, as we see how the world is so unthankful that it cards nothing so much and that the devil also desires nothing more than that the ministers should be had in contempt to the end that the word which they bring might be despised. What have we then to do, but to pray God to work in such sort, as we may do them good and as a letter may edify them the cause he has given us other ready to speak in his name? Thus you see how we ought to put that part of this text in practice.
Now here with all, it is showed us but manner of obedience it was which the Jews yielded to Joshua. And thereupon we may gather how far forth we ought to be obeyed men namely so far sort that asked God have the dominion and chief sovereignty and men be but his ministers. True it is that if God permit are in his two reign over as it behooves us to yield our necks to the hearing of that yoke. Yes, but yet must we now in the meanwhile swerve aside from his word. In the princes, the magistrates or the pastures of charge will turn us away from the things which God tells us. We must rather the 100 times. Why so? For the obedience which we owe to them vote that to be led by this rule that God hold still in this place, and every man submit himself to him, both great and small. Let us Mark well then, that if we will have our Lord to allow loveliness of ours, which we show in being obedient to men, we must not grieve him nor Rob him of his right but that he may govern us by the hand and means of men and herein we see how great number do overshoot themselves nowadays. For they bear themselves in hand that they be excused, if their fathers and mothers of their elders or at leastwise their princes do like and are Lo of their doings. But yet shall they not fail to be condemned at gods hand for if the blind lead the blind, both of them shall fall into the ditch and the first shall not have saved the last.
Wherefore let us learn to obey our superiors in such sort as God may never blessed hold us under him and under his guiding and their life be ruled by his word. And specially let us have this regard to the spiritual government of the church. For if we play the Papists, who alleged that they follow their prelates, and do so they have commanded them. We shall be Apostles. For we see that God has reserved his obedience to himself, that he will govern us after his own will and not have his word in anywise corrupted. He will so reign over us and he will have none other to meddle, not to put anything of their own inventing to that which he has ordained, the way then for us to practice that which is set down here is to sow of the those which have superiority over us that first we have an eye to gods commandment and ordinance and then serve men us his ministers whom he sends and by it is means he will have us to be guided. That is the thing in effect each we have together here.
Now finally he say his that there is not any prophet in Israel found like to Moses which new God face-to-face that is to say to whom God revealed himself so familiarly. Here we see in the first place, that God keeps not always one rate in uttering for his grace as we would have him, but that he does and deals in that behalf according to his own will. God then is not bound to any certain law us who would say that because he has sent an excellent man today, he must do the like tomorrow too. Now. Sometime we shall be deprived of a man is matched we shall not find him. And why? Because God reserves that to himself to give the greater glory to his grace. That is the thing which we have to note in the first place, and it serves to teach us that we should not be abashed to stop notwithstanding, if our Lord do sometimes they wish his gracious gifts towards us, let it not cast us in despair for why? It ought to content us that our Lord is liberal. And again we have seen already that he ceased not to have a care of his people, though Moses did far surmount Joshua and had not Ezekiel or match. Not that God's intent was to magnify Moses as in respect of his person, but to the end that the law should be received with the greater reverence and to the people now Moses was sent of God. And God also meant to give some confirmation to the doctrine of the law to the intent to print the same the better in the hearts of the Jews and specially the excellent deliverance that had been wrought [by Moses]. For we see how all the other prophets but also do beaten about that Mark, when their rebuked the people for their unthankfulness. When they blame them further ungodliness, they said before them that deliverance out of Egypt. For it was a deed worthy of maternal memory. To the intent therefore that the people might be the better provoked thereunto, it is said that Moses was the excellent of all men.
And therewithal the people were to be held in obedience to the law, until the coming of our Lord Jesus Christ. And that shall be the conclusion in one word.
Although God raised up great prophets after the decease of Moses, yes and such as the more lofty than he, (as in Esau we see a doctrine which at the first sight seems more stately that the doctrine that is contained in Moses:) yet notwithstanding it is certain that Esau was but an expounder of the law, and that the things which he wrought where but dependence thereof, so as he and all the rest grew light of the things which had been taught before by Moses. And therefore (as I have declared already) it behooved the people to have a continual regard of the law that was given to them and that they might never forget it. And although our Lord had so well provided for it, yet we see how negligent they were. It is a horrible thing that the law should be lost as we know it was found again in the time of Joshua. And that it was a treasure which God had committed to the custody of the priest there was a type chosen to that purpose, as who would say keep you well below that it perish not. The people (as we have seen heretofore) where one and to have the law certain upon the post of their houses to write them upon tables about their beds, to carry them about upon their hands, and to bear them as bracelets about to their lambs. Whereas other people had jewels to deck them withal, you (says God) shall ever more have might know before our eyes that you may never forego the remembrance thereof. Yet for all this, the people forgive it whereby we see how grateful it was the authority of Moses should be so magnified, to the intent that the law might abide unimpeached. And that is showed by us the prophet Malachi, where he saves, remember the law of Moses that was given you in Oreb.
After that manner speaks Malachi to the people, telling them that they should be destitute of prophets. For he was the last from that time forth to the coming of our Lord Jesus Christ. There was not after him any prophet, there was a horrible desolation.
Notwithstanding, to the end that the people should not fall away, and forsake the covenant of God, Malachi sends them back to the law of Moses, as if he should say, all the teaching that you have had tend to not other end but that you should have paid under the law of God.
And was it of necessity does Moses should obeyed in the state of the doing thereof? No, the law was given by Moses but we have grace and truth by Jesus Christ.
Now whereas it is said, that no prophet was like to Moses, who saved
God's face-to-face, let us understand that it is to the end to bring us to this conclusion of St. John, that our Lord Jesus Christ who is the only son of God beasts come from the boast some of the father to disclose his secrets unto us and to accomplish all the things which had been foretold by the prophets. And that many Kings and prophets have been desirous to see and hear the things which we hear and see and have not of tamed it. So then, let it understand that Jesus Christ was not simply a prophet, but the living God himself, manifested in flesh and nature of man, to the intent that we should learn to rest wholly upon him and bear in mind the saying of the apostle in the beginning of the epistle of the Hebrews that God in time past spoke many and diverse ways your fathers, and now that we have one conclusion of all, in that he has uttered his will to us by our Lord Jesus Christ.
Now let us fall down before the Majesty of our good God with acknowledgment of our faults, praying him to make us to perceive them more and more, as we may be sorry for them and to resort to him to be rid of them by him and that in the mean reason he bears with us if of his infinite goodness, until such time as he had fully renewed us. And so let us all say, Almighty God heavenly father, et cetera
FINISH
Here end the Sermons which were made upon the fifth book of Moses called Deuteronomy by M. John Calvin minister of Gods word in the church of Geneva, and were gathered by Dyonis Ragveneir, born in Bar, standing upon the river Seine.
Translated out of French into English by Arthur Golding.