Sermons on Deuteronomy
On Wednesday, the 21st of
August 1555 The three score Sermon, which is the third upon the eight
Chapter
10. You shall eat and be filled, and bless the Lord your God for the good land which he shall have given you.
11. Take heed that you forgot not the Lord your God, in not keeping his commandment, Laws, and ordinances, which I command you this day:
12. To the end that when you shall have eaten and been satisfied, and have built fair houses and dwelt in them:
13. And that thin Oxen and sheep are multiplexed, and your silver and gold are increased, and all that you has is multiplied:
14. Your heart do not then swell, and you forget the Lord your God which has brought you out of the land of Egypt from the house of bondage.
If God command us to be patient in adversity, we think it is a hard thing and yet it is good reason that we should past that way, seeing we have a better and inmates thereof in our Lord Jesus Christ to whom we must be like fashioned if we will be God's children, not only in suffering quietly the afflictions which he sends us in distrust life, but also in being ready and obedient to him even to the. You see then that it is a most rightful condition and yet we on our side do find it cumber some. And why? Because we be too nice and our selflove does so carry us a way that we cannot abide to suffer anything.
Now if we be a pray great unthankfulness and fault in this, much more do we be pray the same when we cannot so conceived of gods benefits us to be thankful to him for them. Here in (say I) be sure ourselves to be too lewd. For if God revealed gently with us and show himself a father like towards us, must it not needs be that we are worse than in brute beasts, if we vouchsafe not to lift up our eyes towards heaven, to yield him some acknowledgement of his goodness. Now although this be detestable wise: yet is it, and to common among men. And if every man look into himself, a man all shall find themselves guilty of it. If there were no further than that out word ceremony of thanksgiving, yet is it apparent that men make none account of it. Do all men bear in mind to call upon God's name when they sit down to the table? Or when they have taken their repast, do they remember to acknowledge that they be beholden to him for their life and for all things else that requisite for their sustenance? Not rather, they chopped down to the table likes wine and start-up like dogs so as there is no tidings not remembrance of Gods name among them, but to their seeming it is despised of mawkish hypocrisy or pope holiness to thank God. Lo how far of the world is out of Square. Howbeit when we have traced God forth at the beginning and that the ending of our repast, yet is not that enough to discharge us. Therefore if we failing that, we be double and happy. For what will we do in the greater things, if we cannot perform the lesser? For this manner of calling upon God is as good as nothing, I mean in comparison of the knowledge that lies hid in under it, and which has a lively root which shall be treated of more largely anon. For if a man cannot find in their hearts to discharge their duty in their lesser things, is in the lifting of off their hands and in yielding some praise to God by some outward signs, I pray you how will they do that which is commanded them there, that it to know, how will they bless God in all their whole life which is harder thing to do?
Therefore let us Mark, that this unthankfulness of forgetting God, and of yielding no sign of acknowledgement of his benefits he is an ordinary vice. But although it be so, yet failed they not be blameworthy for it, and made their let us think to justify our excuse ourselves by the could custom as a number do, which would fine make a buckler of it against God, bearing themselves on hand that forasmuch us [the over slipping of thanksgiving to God] is so common a thing among man, therefore it is lawful for them to do so also. But that will be no excuse for us, as I said before. For although there be not to, nor been than this lewdness of forgetting God which is daily been a man men, does it follow that therefore the fault should be imputed to them? No, but the more that one of them have hardened and other and all of them are become brutish and have conspired against God, so much the more horrible must their vengeance be.
And therefore let us Mark first of all, that the warning which Moses gives us here (that is to know that when we be full fed we should then think upon God, that is to say, yield him his duty place) is not more than needed. For if we did it of our own accord so as every man came his mind to it, we should not need to be put in mind of it by others.
But for as much as we be negligent, the Holy Ghost is fine to prick us for what and to quicken up us as he does in this text. And since we see that the thing which God requires of us is so reasonable and such as we ought to have learnt beforehand by nature, let us be double and ashamed to continue still injustice, and at least wise not to be touched with such warning. It ought to shame us beforehand that God should be fine to tell us of the thing which even little children ought to know. For seeing he is so liberal us to feed us and to nourish us let us at least call he our father and show that we think ourselves beholden to him for that benefit. You see then how we piece to our great shame, that God must be fine to stir up to that thing which even nature ought to have taught us. But if we continue weltering still in that brutishness, what excuse will there remain for us? None at all. And therefore let us practice this lesson, that when God steals us be at leastwise yield him thanks and show that we have not for about and the order of all welfare.
Here a man might demand, why God says now more, but that men should be praised him and blessing in the time of prosperity? For that (as I said) is not all that a Christian man has to do. He must proceed yet for other, that is to know when it pleases God to send us trouble, anguish, poverty, sickness, injury, reproach, we must be obedient to him and bow down our necks in all cases to receive his yoke and to bear it without gainsaying or striving. Therein (say I) lies the perfect true virtue [of obedience] namely when God shall rule us after his good pleasure, and we like well of all his doings towards us and ever ready to bow and to stoop to his hand, whether it be to leave or to die. And so all this is that we can do to God, is nothing without patience. For one of the chief sacrifices that he requires, is that we should quietly endeavor all the adversity that he sends us. And why then makes he no mention of it here? The reason is, first because is desire is to be and generally with us. And if we on our side could suffer it, surely we should be privileged from all the adversity is that trouble is. For had I man know you would justice in him, were he not wedded to the world, where he for word to submit himself to gods will in all things, and he note sealed of vanity or pride in him, nor where he is sorted in his own delights: God would maintain him here as in an earthly paradise. For his scourging of us is of necessity, because he sees that we have need of such medicines. To be short if we were found in our souls, God would deal with us as with strong folk, to whom man minister neither medicines, nor pills, nor pulsations, nor any such other things. But for as much as he sees that we be diseased, he is fine to let us cut our morsels, and to bind us to such diet as he knows to be good for us. He is fine to let us blood, and to give us bitter drinks, pills and such like things. Yes and moreover he is fine now and then to fear us, when he perceives our diseases to be otherwise incurable. Let us mark therefore that in this place God has spoken according to his own nature, because he is inclined of himself to deal gently with men, and is desirous to give us our fill of his benefits, and to hold us as it were in his lap, as a mother does her own child. After that manner would God deal with us, if we could bear it.
And that is the cause why he says, when your God shall have brought you into the good land, and there have killed with his benefits, looking in any wise and to bless his name. Wherefore let us Mark the order which God keeps in the exporting us to serve him. The first point is that for as much as he is desirous to show himself a father towards us, his showing of himself to be such a one, should move us and Marcus be willing to honor him and to love him so much the more, and that seeing he handles us so gently, we also should acknowledge it and glorified him for it all our lifelong. And that our see is a father towards us, so we should be us the children towards him. That say I is the end that we must begin with. But on the contrary part for as much as we be wild headed children, of nature forward, unruly and lewd, God is fine discovers us and to chastise us and they must with the thing. Since it is so, let us learn that if God shows us and angry look and drawn upon us all least to deal roughly with us because he sees as abuse his benefits and that we have not honoring as we ought to do. We must not harden our hearts against him, not take occasion to withdraw ourselves from his obedience, neither must we play these unthrift is that forsake their fathers house is, and run gadding abroad at random, as though they liked better of the gallows than of their inheritance.
Let us refrain from misbehaving ourselves after that fashion against our God, and let us learn to submit ourselves mildly under his hand, assuring ourselves that if he afflict us he has good reason to do it.
And although we perceive not the cause why he does it let us do him the honor to submit ourselves to him, and to shut our own eyes, that he may dispose of us according to his own wisdom which is unknown to us. After this manner must we come from the acknowledgement of Gods benefits, to the subjection which we ought to yield to him, to humble ourselves under his mighty hand, whensoever he lifts to chastise us or to tame us for our stubbornness, and to cleanse us of our vices and wicked lusts, and of the infirmities which he knows to be in us.
And now proceeding with that which I have touched already: let us mark that it is not enough for us to pray to God with our mouths only: but it must be as a help to convey us further, namely to the dedicating of our whole life to him, accordingly as Moses shows here, adding: You shall not forget the Lord your God, to despise his commandments, statutes, and Laws, which I join you this day.
Hereby he shows us that to yield thanks to God is a good and holy exercise, but yet it is not all that we have to do: our life must be answerable to our tongue, and as we have protected ourselves to be beholden to God, so must we show it by our deeds. That is the cause why it is expressly said, beware you forget not your God by fore slowing to keep all his commandments and Laws. Now first of all
Moses shows here, whence this unthankfulness of men springs, that they acknowledge not the party which has done them so much good, but forget him utterly. And may that excuse us? Nor it rather makes our fault the heinous, when we think not upon God, seeing he sets his goodness before our eyes, so as we may behold him therein, and we have as fair presidents of him there as if he were lively painted before us in a table, and yet we look not upon him. If God withheld himself from us, so as we found no favor at his hand, and he suffered us to linger in all manner of misery, without giving us any succor when we called upon him: yet were that no sufficient excuse, that we should not seek him. For it is the mean whereby he quickens us up to call upon him the more earnestly. Nevertheless, we might have some color to say, Alas I know not what to do, for God seems to be gone quiet and clean from me, and it is no marvel though I set not my mind upon him, for I have no mean to allure me thereto. But now contrariwise, seeing he offers himself to us, and makes us to perceive his goodness, so as we might even feel him by groping through we were blind: must it not needs be that we be worse than forward, if we think not upon him? Yes, and yet we see this naughtiness to be ordinary among men. For why? When we be once pulled, we bear ourselves on hand that we have no more need of Gods help. If necessity pinch us, then we come running to him. But if he sent us the world at will, we become as it were drunken in our delights, all our seeking is to wade deeper and deeper, and to be short, we never come to God but by constraint. Wherein we see that all the prayers which we make to him when he afflicts us, are but fined and untrue.
For then we will confess well enough, that we be miserable creature as if he pitied us not. But what? As soon as he has withdrawn his hand we never think upon him anymore. Therefore it is a token that all was but hypocrisy in us before and that we were not rightly and sincerely minded. Now then we shall not fail to be that grievous condemned, if we forget our God when he draws near to us to stop for the more good turns that he does us the more signs and records have been that he is willing to be our father, and to take us for his children, and that he shows himself in such sort to us, as we cannot but know him. If this will not move us, our cursedness is double. And therefore let us learn that when our Lord has made us wealthy, we must not play the beastly folk which despise God when they have the world at will, as who should say they had enough of their own to content themselves with all: but we must bethink us of do things.
First (as I said) that if our Lord be liberal towards, is coming to us and his showing to himself so familiar and friendly towards us, is to the end we should know him the better. That is for the first point.
And again for the second, let us understand that if we have abundance today, we may be bereft of it in a minute of an hour, so us that man that himself well stored, shall find himself naked, bare and poor, in less than the turning of a hand. Why so? Because God avengers himself of this said unthankfulness. And it is good reason also that he should not suffer a man to forget him when he has showed himself after that fashion to them. Wherefore let us understand that when we be in prosperity we have the just cause to call upon God, not only to show that we be bound to him for the good that he has done us already, but also to show that the goods which we possess were nothing, if he should not continue them and maintain us in them. These are the things which we must bear in mind.
And therefore let us mark, that the more God powers out his benefits upon us, the more ought we to be quickened up by them to think the better upon him. But what? We be far wild from the having of any such discretion with us, and therefore have we so much the more need to bethink us of this lesson that is showed us here, considering what has happened in all ages. Is for the unbelievers, they are often enough upbraided, that when God sends them the world most at will, then do they most kick against him and show themselves most stubborn and rebellious.
But as touching them that call themselves believers: even in them also is the same vice blamed by the Holy Scripture. And not without cause: for we see that even the children of God have been subject to it. What is written of Ezekias? Although he was a peerless pearl and mirror of all holiness: yet we see that as soon as God gave him ease, he was no more mindful to think upon him. Yes, and at what point was even David himself? Seeing then that this misleading fell even upon them that were as half Angels in this world: let us be the watch fuller, and let every of us labor to redress himself both early and late.
And seeing there is such slowness in us, let the same spur us forward to bethink us of God's grace, that his name may be blessed and magnified by us. Yeah, and Moses does expressly make a comparison here between God's former guiding of his people, and in his leading of them through the wilderness with his afflicting of them there, after he had brought them out of the thralldom of Egypt, to the end that the same might provoke them the more to be thankful to God. For when we have once felt many miseries and God has delivered us from them, if it move us not the more to yield him his due praise, it is to fouler and heinous fault. And that is the cause why Moses speaks of it. But what? We see how the people of old time behaved themselves.
After this deliverance, God delivered his people another time from the captivity of Babylon, wherein he reached out his arm after so noble a fashion, as the Prophets could never think themselves to have spoken enough of his power which he showed therein.
Nevertheless, they were no sooner returned home, but every man was busy about the building of his own house, and Gods temple was left alone, no man made account of it. It lay open to rain and snow, so as the sacrifices and all the order of the Church lay dead. And what was the cause thereof? Even private profit, which possessed all such as had received that benefit at Gods hand. And how far we nowadays I pray you? For if our Lord give us rest and ease, then instead of knowing our shepherd like good sheep, we play the wild beasts with him, and fall to kicking at him. And what are we the better by remembering our former miseries? Without going any further, in what plight have they been, which at this present are well at their ease and rest? And yet are they so far off from faring the better by it, that it grieves them at the heart that any man should tell them of it. They would have all the things buried which they have endured before times, and also the benefits which they have received since, and in the meanwhile become brutish like swine. They could find in their hearts (say I) to advance themselves against God, without being known that they be beholden to him for anything.
They never pass for the procuring of Gods honor, neither regard they how much they be bound to him. But every man in the mean season follows his own likings. One burns in covetousness, and another in vainglory, seeking to advanced to authority and honor, and to be taken to be I know not what. Thus you see at what point they be, which will needs be taken to be greatest and zealous Christians. Now then seeing it is not only among the Jews that this foul unthankfulness has reigned, but that we also are stained, yes and immeasurable attained with it a this day: Let us be sure that the Holy
Ghost warns us also, and that this doctrine of Moses points at us too.
Now therefore let us follow his saying, that is to know, that our life must be answerable to our speech, so as we may show that we play not the hypocrites in praising God. Indeed the mouth must do his office, and every man must inure himself to praise God: and if we do it not, our lewdness is apparent even to little children. For they that set down to the table and when they have filled their bellies rise up again without showing any sign of fear of reverence to God ward, deserve to have little children to spite in their faces, or else to have dung cast upon them, as they that defy nature. For the very Asses and Oxen to observe a natural order in their feeding. Such folk do spite God through their intemperance and excess, and finally would have his name abolished, as they show well enough. Therefore are they very monsters, whom men ought even to abhor. But yet must we not stay there. For here is a rule given us to pray in such sort to God with our mouth, as our life may bear witness therewithal, that our praying to him is done truly and unfriendly. For if when we have protested with our mouth, that God is our father and showed himself liberal to us, and that we live by his grace, and that he gives us all things which he knows to be for our welfare: we after we have said so, do give ourselves to all naughtiness, and take leave to excellent ourselves from all subjections where to shall our Thanksgiving serve which we have yielded within our tongues, but to be as a bond to hold our noses to that grindstone, so as we may have known shift to help ourselves? Then let us learn to sing to God with such melody as Moses speaks of here, that is to know, serve all live agree with our mouth and does God be ordered truly and effectively.
Now here withal let us mark well how he adds, the good heed, that when you has eaten and drunk your will, and built your fair houses and increased you cattle: your heart do not well, and you forget the Lord your God. Here Moses brings to the very well head of the naughtiness that I have touched already. When unthankful and for that God though he shows himself friendly to them, and there praying to him with their tongues is but fine. And whereof comes that? Moses says that it comes of the loftiness of the heart. But let us mark well, that in so saying the tints mens self weaning in challenging that things to themselves which belong lonely to God, as he will express yet better in the end: but all cannot be spoken at once.
Then if God have done us any good, no doubt but Italy enforces to grant in words that it is so indeed: but yet for all that, we will not fail to father all things either upon our wisdom, or upon our good fortune, or upon one thing or other.
And therefore no marvel through we be so besotted therewithal, that we think no more upon God. For why? Is there any greater or horrible blindness, than for men to be so proud as to set up their bristles and to know themselves no more, but contrariwise to imagine themselves no more, but contrariwise to imagine themselves to be that which they be not? Now then, when men are carried away with this false opinion of self estimation, they be so over blinded as they have neither reason nor knowledge, insomuch that tell them what a man can, they pass not for it, but continue still in their willfulness. Therefore let us beware of this high-mindedness which Moses speaks of here. And that we may be the wearer to keep ourselves from it, let us assure ourselves that everyone of us have as it were Root of it in us. Until God have rid us of it. Indeed there are some to be seen which are modest, so as if God advance them to honor or wealth, you shall not perceive any pride of change at all in them. If they become great whereas they were little before, you shall see them hold and even hand, and continue still gentle. But where so ever we see that, let us note that God had wrought there, or else it were impossible. For not without cause loveliness and meekness fathered upon his Holy Spirit. When the Holy Scripture speaks of those virtues, exhorting meant to be mild, and not to grow proud, but rather to live quietly with their inferiors: it says that they be singular gifts of that Holy Ghost. Again, we see they be very rare gives. For how do most men behave themselves when they be advanced?
[Mildly] Nor contrariwise we see they be intolerable as who should say they came out of the clouds. But let them beware that their tumble not down: for there is no loftiness so high, which God cannot cast down, if men stand in their own conceits and forget themselves.
Nevertheless, the world sees that this is too common and there is a double unthankfulness in it. For first they consider not that their wealth which they have, comes from above. But their hearts are hard and in that behalf. And secondly they fall not to consider with themselves after words that they be not worthy of it, to the end they might humble themselves and thank God for it. But contrariwise they be so malicious as they could find in their hearts that all the grace of God in the world where suppressed. We see this apparently in those which cannot abide to for God this at the face of grace that Moses speaks of here, that is to know, to give over themselves to him with all humility and not to challenge any virtue at all to themselves.
Now that we may do so, let us at that which has been touched, that is to know that as God chastised his people in the wilderness, so see also their guide and leader. So then, let us mark well, that after he has rebuked the pride that is in us and told us that if God reach out his hand to advance us, our hearts must not be of the therefore, but we must walk on still in mildness and awfulness [towards God] yes and be gentle and loving and courteous towards our neighbors: he brings us back to consider what beware when God vouchsafed to advance us to worship, riches, and such other like things. Now if we could take hold of this, surely whereas we set up our bristles, we would all of us cast down our eyes continually. True it is that when God has delivered us from our miseries, we must put them quite out of mind, even of purpose to be no more disquieted with the grief that we have endured, after that God has once assuaged it after that fashion, but yet it is not meant that we should never think upon it more. For why? It must always be as a looking glass for us to hold us in awe, that we play not the loose colts. Then if a man be rich, and caught have increased in let him bethink himself from whence comes this to me? Indeed if a man be rich by inheritance, his the more bound to God so as he ought to acknowledge thus, behold what a number of goods God has provided for me even before I was born, so as I have wherewith to content me, and although I be not one penny increased, yet have I already more than I need. Such acknowledgement ought they to yield (say I) which wealthy by succession or inheritance. And when a man's goods of his honor gathering, let him always have this regard, I was once poor and how am I come to the state wherein I see myself us now? It is not meet I should cast a scale is before mine eyes in this case to forget God, but it behooves me to acknowledge his liberality towards me, and that I am beholden to this free mercy for all that ever I have. After this manner ought he that is grown rich, to bethink him of his former poverty. For it will serve to bridle in that he shall not be so misadvised as to wax stout against God, ought to deal cruelly with his neighbors by oppressing or rejecting the end that seemed to be his inferiors: but rather practice this warning of S. Paul, of applying ourselves to the meanest sort, that is to say that although there seemed to be some cause that we should exalt ourselves, yet we must yield to them and stoop to our God. Let them that is advanced in degree think thus, alas, am I worthy of it? Has God brought me to this for my fair eyes sakes? No, but forasmuch as it has pleased him to exult me, it becomes meet to acknowledge what I was before. For had not God look mercifully upon me, it should not only have discontinued in my former state, but also gone to decay, yes, and utterly come to naught. Now if a man bethink himself after this fashion surely he will behave himself mildly and not be so justice us to hold scorn of others. And we have the more need to mark well this doctrine, forasmuch as we see that the halt in us of heart which Moses speaks of here is not a single or double mischief, but such a one us gross a long tail of many inconveniences after it. What is this advancing of ourselves whereas we should to humble ourselves? Is it not (as you would say) a defying of God, and a proclaiming of open war against him? Yes: but alas he is too strong an adversary.
It is said that God will cast down the eyelids of the proud. Behold, God proclaims war not for a day or for a year, but forever, against all such as exalt themselves: and yet in the meanwhile we cease not to wax proud continually more and more. And what think we to win by so doing? On the other side, if unthankfulness be so intolerable towards men: how much more heinous will it be towards God? If a poor man have his dinner sent him: he can well enough tell that he had it not before. Some man has had pity of him, and sends him
Corn, bread, or wine. Now if he devour it and cram himself full, and in the meanwhile consider not who did him that good turn: will not men say he is a hoggish villain? He is not worthy to have any good done to him. And yet this unthankfulness touches but a mortal man.
Behold, God reaches us his hand from heaven, and whereas the earth brings forth fruits for us: it is the hand of God that bestows those benefits upon us. Now if we vouchsafe not to lift up our eyes to him when he comes so to us, but mussel with our groins in the earth, or else think those things to be of our own getting and deserving: I pray you is not such unthankfulness to too detestable? Yes: and yet moreover it is matched with scornfulness towards our neighbors. For if we cannot find in our hearts to discharge our duty towards God, what will we do towards our neighbors? So then, pride does ever carry cruelty with it: that is to say, they that feed themselves so in their own naughtiness, are always churlish towards their neighbors, and their churlishness is always matched with spite and envy.
Insomuch that if we be not persuaded that God gives us all things of his own free goodness, and that it belongs to him to maintain us in the possession of our goods: when so ever we see any man in whom God's gifts shine forth, we shall fall to oppressing of him, and we shall be loath that he should be preferred. And that is yet another over outrages lewdness. Now therefore seen that this over lustiness of mind carries so many vices with it, and makes us guilty so many ways before God, yes, and that even the world itself perceives that shamefulness thereof, and may well abhor it: Let us learn to submit ourselves to that which Moses says here, that is to know, let not our hearts be puffed up when our Lord has increased and multiplied us.
He does not simply condemn that men should grow wealthy: for Gods blessing is of such force, that such as are no great wishers, do nevertheless attain to the things which they never looked for, and God out goes their desires, so that whereas they were contented with their slender state, he sends them much more. Well then, this of itself is not to be condemned. Notwithstanding, let us learn to keep our hearts from swelling, and to be always poor in spirit. Although we have riches, yet let us be ready to forego them whensoever it shall please God: let us not be wedded to them: let us not delight to seed ourselves with the immeasurable, made their let us make them an occasion to trouble and to oppress our neighbors. That is the thing which we have to remember upon this text.
Wherefore let us mark that it is no wonder to see small continuance of things in this world and so many alterations from day-to-day. For why? Those to whom God has showed himself most liberal, do give over themselves to all naughtiness and most forget him: and therefore is he fine to withdraw his favor and goodness from them, and to send them scarcity as they be worthy. We see what caused
Jeroboam to turn away from the true religion. God had reached him his hand and advance him to the kingdom, yes even when he never thought of it. The Prophet came to him with this message: God will give you the 11 tribes of Israel, so as there shall remain but one and half in the house of David. Now as soon as he was thus with himself: Seeing I am in possession of the kingdom, it stands me on hand to look about me how I may maintain myself in it. And the best way is to provide that the people go no more to the temple of Jerusalem to worship there. For that would be a mean to turn them away from my obedience, and to make them to fall away from me: which thing they cannot do if they have temples here at home, that they may worship the God that is within the country of mine jurisdiction. And thus you see how Jeroboam corrupted the whole service of God, in hope to maintain his own kingdom by it. And what was the cause thereof?
Even that he remembered no more of whom he held his royal crown, and that it came to him of Gods mere free goodness: but blinded himself in such sort, that he thought to maintain himself even as if it were in despite of God. But we see it was the cause of horrible destruction: so that the people was utterly consumed, and Gods vengeance never departed from then. Since it is so, let us learn that the more our Lord shows himself to us, the more must be on our side leave in such modesty as we always do in home age for the good turns that he has done us, and asked the remembrance of that miseries which we have felt, and of the slender and wretched state wherein we have been, may quicken us up and provoke us the more to love our God for showing himself so friendly to us, and to honor him for giving us such occasion thereof by his bestowing of benefits upon us which we never looked for. That is the effect of the things which we have to mark upon this text. And we see nowadays what need we have to bethink ourselves of the good that God has done us.
For what a one has he showed himself towards us? I mean if it were but even in respect of the goods of this world. Let us not speak of every one severally, but generally of this place where we be. Alas, it was in oppression and bondage, and it seemed to have been a place appointed to utter ruin, so as there was no hope of recovery as in respect of the world. And yet has God not only planted his word here, but also added freedom moreover and also given us quietness, as we see.
All other countries are troubled, vexed and as good as delivered up to the spoil: and in the meanwhile God gives us respect here. And is not that to the end that we should have the more leisure to serve and honor him? Yes: and yet contrariwise the world sees what lewdness and looseness reigns now more than ever before: so that the more rest we have, the more do we strive against God, and we have no mind to bethink us how bountiful he has showed himself towards us.
Therefore let us see that we live in fear, and whereas we have been in some misery, and God has had pity upon us to rid us of it: let us understand that his so doing, was because he was loath that we should perish. He has reached out his hand and overcome our malice, he has fought with this goodness against our naughtiness: and ought not that patience of his, to break our hearts the more
[though they were never so hard?] Ought we not to think upon those things otherwise than we do? Is not necessity still present before us?
Yes. Then let us mark that Moses speak not alone to the people of old time: but that this exhortation belongs to us also at this day.
And generally let us understand further, that every of us ought to consider well with himself, in what case and in what plight God found him, when he vouchsafed to chose us and to callus to his Gospel. Alas in what taking were we? We were born the heirs of everlasting death, under the tyranny of Satan: and God adopted us to be his children. In what wretchedness are we born even in respect of the world? And God shows himself a father to us even from our mothers womb, as is said of it in the two and twentieth Psalm. Again, let every of us bethink himself how many perils and dangers he has passed through: and how God has delivered us from them all. Seeing then that we do live in this world, have we not good cause to mind
Gods benefits continually without ceasing, yes and to live meekly therewithal? Yes: for when we have cast up our account, I pray you what cause have to be proud? I mean even of those that are of greatest ability, and bear a goodly port of virtue and wisdom, and of all things else that can be named. Alas, if all be well examined, have we not good cause everyone of us to cast down our eyes? And seeing that God does us good even while we be asleep, and while we think not upon it: are we not double bound to him? Yes verily. Therefore let us know these things, and let us profit ourselves by the things that Moses tells us here, so as every of us in his state and calling, both great and small, may all serve God, and for the performing thereof humble ourselves and not stand in our own conceits, but always have a care to call upon him on whom we depend. And let us know also, that the way to praise God aright, is both to magnify his name, and also to make our life correspondent thereto, so as we show by our deeds, that we be willing to give over our deeds, that we be willing to give over ourselves wholly to him.
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, that being cast down in ourselves, we may seek none other means than to resort to him, and to pray him to hold us up with his hand, and specially to strengthen us with the power of his Holy Spirit, so as we may fight in his service, and overcome all the assaults of Satan, the world, and sin, even until he have gathered us into his kingdom. And so let us all say, Almighty God heavenly &