Sermons on Deuteronomy (continued)
him with all your heart and with all your soul:
14. Then will I give the fore rain and the after rain in season upon your lands, that you may gather up your Corn, your Wine, and your Oil.
15 Also I will give you grass upon the field for your Cattle. So shall you eat and have your fill.
After that Moses has warned the people to keep Gods commandments, now he heartens them by setting Gods promises before them, as if GOD should tell them, that his will was they should not serve him but for good wages. And indeed, God perceiving how loth & How we be to follow him, allures us to it, by promising us that we shall not lose our labor in so doing. Not that he is bound to do it, or that he intends to have us as hirelings, or that we can deserve or earn anything at his hand: we must rid away all such imaginations. It is meet that we should yield obedience unto God, though no reward at all were benighted us. For we ought to love him for his own sake, & not for any recompense that can be looked for. Again on the other side, our affection must be frank & free, and not like theirs that will do nothing, except their profit be always before them. We must love
God with a free heart. Thirdly, we can deserve nothing at all by our doings: do what we can, God is never the more bound unto us for it.
For we be his already, & what can we bring, which is not due to him already by nature? Yet is he contented to apply himself to our rawness, in laying that if we serve him, there is a reward ready for us, so as we shall not need to be afraid that our Labor in honoring him should be unprofitable to us if we endeavor so to honor him. Now we see what a fondness it is for men to conclude, that because God promises reward to such as keep his Law, therefore men can deserve at his hand: For that is not his meaning: but it is done for our infirmities sake because God sees that we have need to be quickened up. And therefore all the promises of the law are as strokes with spur.
Besides this, we must also come back to the doctrine of S. Paul, which is, that whatsoever promise with condition God do make us in his law, it stands us in no stead. For we on our side, instead of performing the things God commands us, do go clean back from them, and by that means are far off from all the benefit that is benighted us there. And whereas the Law says, he that does these things shall live in them: that boots us nothing at all until God of his owns free goodness be at one with us again. For then writes he his law in our hearts, and we learnt to obey him: which thing we cannot do by nature. And yet for all that, we do it not then perfectly, but there is some blemish in our doings, so as God might justly reject our works, because they be altogether sinful. Nevertheless he takes them in good worth, and yields us reward, not as of duty, but of his own good will.
Therefore to come again to the first matter, let us note that God provokes us to the keeping of his commandments, by such means as he knows to be most convenient for us. And that is the cause why he says, that if we be wholly his, he also is ours: and that if we draw near unto him he will draw ny unto us: & will bless us, & he will not only prosper us in this transitory life: but we may well hope for a far greater reward in the kingdom of heaven. All these things are told us: and to what end? Not to puff us up with any vain presumption, as though we were able to deserve aught at Gods hand, but to encourage us the more to do well, seeing that our God which might well exact the performance of all that is contained in his Law, without allowing us an reward at all, does nevertheless vouchsafe to bind himself freely of his own accord. Mark that for the first point. For we see here, that God promising of all there things to that people was not for any obedience that they had yielded unto him; for the land had been promised to their fathers, yea even by oath, long before they were born. And if a man speak of the time that was to come: we see that God had no respect of that, he looks not that the people should behave themselves so well as to receive reward of him for it: but he says; I have already promised you the land, yea I have promised it you for your inheritance, to the intent you should not think, you have gotten it by your own purchase. And for proof thereof, I assured it unto you by free gift before you were begotten: but yet if you intend to enjoy it, take heed that you give yourselves to me. Here you see how God prevented all deserving: he regards not what we have deserved, but whereas he sees us to be wretches and destitute of all goodness, so as he finds nothing but sin in us, whereby we deserve to be rejected: yet nevertheless he of his own infinite mercy binds himself unto us, & tells us he will do us good, as though we had served him according to his law. Mark that for one point.
And thereupon he ceases not to say, Do the things that I have commanded you, that your may enjoy the benefits that I have promised you. The reason is, that he will not have his goodness dallied withal. If he be liberal, he will not have men to abuse it as they commonly do. When it is told us that all that ever we have at Gods hand, is of his only free gift: we bear ourselves in hand, that we have leave to do evil, and to live every man after his own liking, and that it is no matter what we do. But God will not have his gracious goodness so disgraced. For his showing of himself favorable unto us, is to another end and purpose: namely to provoke us to love him again; and that because we find him so good a father, we should be likeminded again towards him, & behave ourselves as his children.
That is the thing which Moses tells us here when he says, Look that you obey your God, if you mind to possess the land which he promised to your fathers. For on the one side he shows that the land of Chanaan was an heritage of free gift: and yet he forbears not to tell them, that they must not dally with God in abusing that liberality of his, but so much the rather both love him & fear him. And when they see that God has poured out the great riches of his mercy so upon them; the same ought to inflame them to say, let us give over ourselves wholly to our God: Seeing that he has sought us out at such time as we were gone from him, & prevented us with his goodness, not respecting our unworthiness, but taking occasion of himself to do us good: let it kindle the greater desire in us to submit ourselves to his power and will.
And whereas Moses speaks here but only of land of Chanaan & of the fruits that the people should gather there for their finding and sustenance: it is not for that God meant not to lead the faithful any further than so at that time: for it is certain that they had the promise of life after the same manner as it is contained at this play in the Gospel. And therefore it is horrible blasphemy again God, to say that God held the people of old time like swine in a sty, and that they had no more but a certain figure of to that spiritual good things which are given us presently in these days, as that wretched caitise said which was punished here, who turned all things upside down, & was so bold as to balk out this heresy the old testament was nothing else but a figure: insomuch even Abraham the father of all the faithful, had but a fantastical faith and knew not God aright. And for proof thereof (quote he,) he worshipped Angels instead of God, & had no knowledge of the everlasting life. Look what cursed stuff here was: for we know (said S. Paul) that the fathers of old time were the children of God, & heirs of the kingdom of heaven as well as we.
There is but this difference, that they were like young children: but yet for all that they failed not to possess the benefit, howbeit that they were still under tutors and governors, according to the similitude that S. Paul alleges there. The ancient fathers had the law
& the ceremonies & such other like things: but yet they wanted not the substance & truth also. Now then, Gods setting forth of the land of Chanaan to the Jews was not to the intent they should stand poring upon that, like twine that stand muffling with their groins in their swill trough: but under the earthly inheritance which he had promised to their fathers, he gave them a taste of the heavenly heritage, accordingly as we see that in their sacrificing, although they offered brute beasts: yet were they made partakers of the redemption that is purchased for us by our Lord Jesus Christ; and their offering of the brute beasts in sacrifice, directed them to the redemption that was wrought by the son of God, when he shredded his holy blood to wash away our spots and sins. And after the same manner was it with the land of Chanaan. For such was their slender capacity, that it behoved them to be guided that way. The land of Chanaan then, was to them not only a pledge but also an earnest penny of the heavenly life & endless welfare which the fathers hoped for as well as we, inasmuch as they had the same faith that we have. So then let us mark well, that whereas here is mention made of the land of Chanaan, and of Gods maintaining of his people there in wealth: it serves not to the end that the Jews should look for nothing else but earthly things: but to the end that by tailing of Gods goodness in this transitory life, they should understand that he had prepared the another heritage in heaven, which was more worth than all the world.
But our Lord uses no such manner of dealing with us nowadays. True it is that (as said Saint. Paul unto Timothy) if we walk as becomes us, we have promises both of this present life, & of the life to come. God tells us if he will not only receive us into the everlasting life, but also that he will ever forsake us so long as we be in this world and in this earthly pilgrimage, but will still have a care of us to do us good, and to succor us and provide for us in all our needs: howbeit the heavenly life is the chief thing, and that is the place whereunto our Lord draws us, notwithstanding that he add this present life to it as an accessory.
And that is done because we have a greater light nowadays, than our forefathers had under the Law. For Jesus Christ is come down from heaven, and has opened the everlasting kingdom unto us: & he has gone up there as in our person: for he is risen again nature of man which he took of us. You see then; heaven is now opened: and therefore it is not to be wondered at though God speak in a larger language now, that he did in the time of the law. For it behoved the people of those days to be led as we see little children are: & (as said
Saint Paul) we become to mans estate, in comparison of them. Yet notwithstanding we may gather hereupon, that God intending to encourage his people to serve him with the better will, tells them; he will show himself a father towards them, even in respect of this world, howbeit not in all points, but only so far forth as may give them same taste and feeling of his fatherly love, that they may lift up the eyes of their faith yet higher, and understand that God has reserved the true blessedness and perfection of glory for them, till they be taken out of this world and our of this corruptible life. Thus you see in effect what we have to gather upon that text: Yea and it behoves us to mark well this saying, That you must be strengthened.
Hereby Moses declares that God for his part is faithful, and that when he has once spoken the words, we may well assure ourselves of it. But forasmuch as we drag our legs after us, and although he allure us to him so gently, and draw towards us of his own accord: yet are we lazy & flow in coming unto him: we have need to be strengthened.
That is the very end; all the promises of the law do tend unto. It is not meant that God should bind himself unto us as our debtor: it is not for that he looks whether we have deserved anything at all or no: neither is it of purpose to bargain or indent with us, as though he should take up hackenies among us to serve his turn withal, by constraint: but forasmuch as he sees we be feeble, and have not so resolute a mind as were requisite, but are entangled in this world, and held back with a number of vanities, and wicked affections, and (to be short) are not so lively as to yield ourselves unto his obedience: his purpose is to strengthen us, and to help us. He sees our default, and he remedies it. Be strong therefore. And how? Even by considering thus with yourselves: Go to, Our Lord might command us peremptorily at one word: for he has full sovereignty over us, and we be his by nature. And when we have all of us strained ourselves to the uttermost of our power, yet can we not do as we ought to do. Yet notwithstanding, he will not be served at our hands recompense, but he said that if we do but a peace of that which is due to him, he binds himself to us for it. Since we see this, are we not too lewd if we be not touched to the quick, & amend not all slothfulness, to go forth unto
God lustily without stopping for any worldly impediment or hindrance? That is the strength which Moses speaks of here.
And he adds hereunto, that it is not enough to be cored into the land: but we must also abide and dwell there: for if we have once received the promise of salvation, and God has blessed us & made us to prosper to worldward: we must not thereupon fall asleep, but we must still follow our cause. We know that this life is a way, and therefore we must still go on forward. And whither is it that God calls us? Said he to us, when you have gone on a little way, tarry still entangled in the world? No: but we must travel still upward to the heavenly life. And that cannot be done without forsaking the world continually more and more. Then let us mark well, how it is told us here; when God has once put us in hope of salvation, so as he has taken us into his Church and into his flock, and begun to do us good: we must not fall asleep upon it, but proceed on still, assuring ourselves that all is to no purpose, unless we hold out to our lives end, without ceasing or failing in the midst of our way. This is it that Moses meant, in saying; when the people were once entered into the land, it behoved them to have an eye to the everlasting enjoying & possessing thereof which had been promised them with the same.
Having said so, he adds that the land of Chanaan is not as the land of Egypt, And why? For your being in Egypt (said he) was as it had been in a garden. For men do water their gardens, so as when they have sowed or set their herbs, they will have water at hand to moisten them withal. After the same manner was it with you in the land of Egypt, which is watered partly by cunning, & partly by nature. For we must understand, that that the land has one property which all other lands have not. We read not any other country of the world is unmoistened with rain and showers from above, save only
Egypt. For once a year the river Niles overflows his banks, & according to growing thereof, so does it behight them abundance of fruits. Insomuch that is it overflow not above five or six foot deep, it is a token of dearth, as who should say that God threatens famine to the whole country. If it rise to twenty foot or somewhat upward, well, there will be same abundance. But if it increase to thirty or forty foot, then will there be much more: so as in Egypt they have none other sign of a good year & a fruitful harvest, than the overflowing of Niles.
Whereas all other rivers do mar the lands where they overflow: and although they be muddy, yet do they much harm: This river, by his overflowing, causes that land to yield great abundance. That is the cause why it is said, that at that time; Israelites had as it were every man his garden, & were fain to have water to moisten then withal after the manner of that country, which is cut into many ditches & trenches to water the land withal: & all this is according to the ordinance which God has set there. But here Moses tells the Israelites, that it shall not be so with them in the land of Chanaan.
For why? There is small store of rivers in many of the countries, yea and in the most part of them. True it is that Jordan passes through it, and there are certain lakes also: but that is all, and yet one of them settles but to infect the land. For the lake where Sodom stood, did rather mar the countries than yield any commodity. And therewith all we see how the fathers had much ado to dig pits, and were in danger to be undone with drought: insomuch that they were driven from place to place for lack of water. You see then that the land of Chanaan was not watered after the manner of Egypt, neither had it water at hand and at commandment as Egypt had. And therefore is it said unto them, See how God visits the land of Egypt but once a year: and if the river flow lustily over all the country, it is as good as if he had rained never so much upon it, so as the Egyptians are sure of a good harvests, when the river has increased after that fashion. But your God must be fain to send you rain and convenient moisture from above, from the one end of the year to the other. When you have sown your seed, you must wait for rain from above, and think thus with yourselves, Alas Lord, will not you make the seed to increase which we have laid into the ground? Now must you show that you regards us, and that it is your will that our labor shall prosper. And when you has so given us rain, we must be fain to rewrite again and look up still to heaven, that you our God must have your eyes continually upon the land, to make it yield fruit. For it is not enough for you that your God send you rain once; but he must be fain to hold on still: for other way there is none to water the land, except your God power out his blessing upon you from heaven.
Otherwise the land must need lie dry and untilled. Thus do we see how Moseses meaning is, to stir up the people to live in awe and fear, and to provoke them to call upon God continually, and therewithal to submit themselves to his government, and to consider how great need they have of his help, so as they may say: Alas Lord, what will become of us if you bless us not?
Moreover he puts them in mind also, to consider what a fatherly care
God had of the land of Chanaan, since it was his pleasure to rain so upon it, not for once a year only, but yearly from the beginning of the year to the end of it. That is the effect of the things that Moses intended to say here. And thereby we be done to understand, that Gods bringing of us into distress and necessity, is to provoke us to repair unto him, and to look up to his goodness, so as we should not only have cause to give him thanks for his benefits; but also be driven to call upon him by being held at the staves end, and thereupon daily resort unto him. After the same manner, wee see nowadays how we have need of fair weather; and that not for four or five days in a year: but as often as seed is to be laid into the ground, or the land is to be tilled; or else we see men could not put the plough into the ground; nor sow their corn: if they should, it would rot immediately, and never take root in the earth: Again the grapes would rot upon the vines and never ripen. Nevertheless, when corn is laid into the ground, it requires rain; and it is mard if there follow an immeasurable drought. Afterward in summer time when harvest comes, the time must be fit for it and likewise for dressing of vines and for mowing of grass. To be short, all the year long God calls us to him, by making us to have need of him. And although we were not provoked at all, yet the very wit and understanding that he gives us by nature, may cause us to see that he calls us daily to come unto him, and to put our whole trust in his goodness. This is the thing in effect which we hate to remember upon this text: But the chief point is to put this lesson well in practice. And therefore when so ever we see that our God has looked upon us throughout all the year; let us understand that his intent was to show the more familiarly, what a fatherly care he has over us. For if we had any river like to Niles which watered the land instead of rain: we would think thus with ourselves well, now has God done pitying of us for this year: & it would not touch us so well, as when we see the God not only regards us in the spring time, but also holds on all the year long, so as there is not any one day of all the year, wherein we may not behold Gods wonderful goodness, in makings earth to yield fruit for our sustenance, by considering how he is fain one while to hold the rain locked up, & another while to open the windows &water gates of heaven, that we may have moisture in due season: How he is fain to send heat, and to assuage it again: & to send cold and to abate it again; how he is fain to send fair weather & soil and to temper the one with the other: so as finally, we have need of all these diversities, in their due times and seasons. And since we see that God provides us of all there things; ought we not to be the better assured that he has a continual regard of us and never forgets us, and that he is a father to us all the year long? Like as a man that is mindful of his household, rises betimes a mornings to go to his business; & when he has done one thing, looks about if there be anything else to let in order; forecasting in his mind how to dispose the things that are given him so as the benefit thereof may redound to his whole household: even so God behaves himself as a householder towards us, so as he ceases not to watch for our benefit both early and late; not that he is fain to toil after the manner of men: but that howsoever the case stand, he makes us to feel that he is more than a foster father to us, & we be too blind & beastly if we consider it not. Thus you see how the practicing of this lesson of Moseses, consists in giving thanks to our God, according to the variety of the time & weather which we perceive in the year. And when he has provided us for the whole year; let us assure ourselves that he has had pity of us, and regarded us, and never turned his eye from our benefit, to the end that we might be furnished and provided thereof. Furthermore, it is not enough for us to thank God when we have so felt his goodness: but like as Moses said here, that his eyes are always upon the lands that are full of hills & dales, where hollow grounds are not at commandment to cut trenches in, nor streams at hand to water the fields as it were gardens: so when we think upon those things, we must bear in mind that God has his eyes continually upon us, to the end that we also should lift up our eyes unto him, to call upon him and to reform to him for succor all the year long, & that when he has given us a good season, we should pray for the continuance thereof thereafter, as we should have need of it, and it ought to provoke us to do the like from day to day. But contrariwise, we see our own negligence. For when things fall out according to our mind, we do as it were despise God. If we see there has been a good seed time, then go to, let us make good cheer: seeing the seed time was so good, we are like to have as good a harvest. And do we wonder; God disappoints us of our desire, because of such unthankfulness? What a lewdness is that? God has his eyes upon us, & yet we shut our eyes at him, & kick & spurn against him, & mock at him: and think we that he either ought or can bear with such beastliness? Nay rather, seeing that he says first, My children, I look upon you & have a care of you, to provide sustenance for you: it would become us to be answerable unto him. Seeing; our Lord begins after that fashion, what ought we to do? Ought we not at leastwise to say, well Lord, and we likewise will have an eye unto you? Nay, contrariwise, when we have received benefits at his hand, we fall to kicking against him. He would take us into his protection, & we fall to flinging away from him. Again, where is the care that we ought to have to call upon him?
It would become us to consider thus with ourselves, Our Lord holds us as it were at the staves end, to the intent we should stand in awe of him: now therefore, let us not give our lusts the head: as if a father should say to his children, sirs, look that your apply yourselves well, the one of you at his book and the other at his work, & then shall you have your dinner, & else you shall have nothing. If a father hold his children at that point, so as they know not whether they shall have meat & drink or no, except it appear that they have done some good, surely it will move them though they have no reason nor understanding. Behold, our God could well give us at once all that ever we need: or else he could in one day show us that the year should be prosperous, so as there should be both a good harvest and good vintage: but he will not do it. When we have passed over one day, we must begin again the next day to pray to him: & God has ordained that it should be so, because he sees well that it is more than requisite for us to be held in awe. And therefore let us learn to profit ourselves by this lesson: & when so ever we want rain, let us beware that we be patient, in waiting quietly God open the clouds.
And on the other side, when he vouchsafes to watery earth; let us understand that he gives us sustenance with his own hand, and let us call upon him daily: & since we perceive he watches for us; let us likewise have our eyes upon him again. Thus you see in effect what Moses meant to declare here.
Now he adds thereunto; If you keep the commandments which I set before you, so as you love your God, & serve him with all your heart, in the land which I will give you. Here Moses puts the people in mind again what the true service of God is: namely that we learn to obey him. This has been sufficiently laid forth already: but yet is it not without cause that the holy Ghost speaks of it so often. For it stands us in hand to have such warnings set before us, as it were every minute of an hour. And for proof thereof, how serve we God, but by force & constraint? We have no willingness nor desire at all to it. But our Lord tells us; he accepts no service that is done unto him, except it come from the heart, & that we love him as our father, according as it is said in the psalm, that we cannot fear God but because he shows himself merciful unto us. For so long as we conceive nothing in God but rigor; we can do nothing else but shun him, shrink away from him as far as is possible: & although we be constrained to look unto him, yet shall he draw nothing that is aught worth from us. Therefore first step to serve God well & to love him, is to know his favorableness that we may rest upon it, & look for mercy & labor at his hand. For like as in the said hundred & thirty psalm: so also here, mention is made of obedience after love, to show us that it is not enough to pretend the service of God; but that we must so submit ourselves to him, as we may say, Lord you has given us the grace to rule our life aright; & therefore vouchsafe to govern us in such sort, as none of us may take leave to do what he hit, but all of us may harken simply to your voice, to submit ourselves thereunto.
Now let us come to the word that Moses adds which is, I will give.
Here he speaks in the person of God. He had said before, look that you obey the commandments which I set before you, & the Lord your God will bless you. And now he says: I will give, as though he himself were god. It is not without cause he changes the person after that fashion: for it serves to give the greater authority to his doctrine, & to make it robe the better received. For we be inclined to such contempt
& scornfulness, that when God speaks unto us by men, we make no account of it, because his word is preached unto us by mortal men.
Behold, a man speaks in the pulpit, & we be not touched with his doctrine as were requisite. It ought to have there a heavenly majesty; and we be so dull and gross, that we perceive not how it is God that speaks there. In this respect Moses said here; I will give you: and yet for all that, he was not able to give them one drop of rain. And what is his giving then? Verily he shows that his speaking is not of himself, but of God, , and therefore that we must receive it as if God had spoken it with his own mouth, and had showed himself in visible shape, and uttered his glory to the eye. Let us mark well then that in this text we be done to understand, that when we come to the hearing of a sermon or to the reading of the holy scripture, we must not bring deaf ears with us to be no whit moved at the words, nor to be quickened up by the commandments and exhortations that are given us there: but we must yield ourselves unto our God, assuring ourselves that although he serve his turn by men as his instruments, yet is it he himself that sends the message and authorizes the word, according to this saying of our Lord Jesus Christ: He that hears you hears me, and he that receives you receives me. And whosoever rejects you, rejects me also, and likewise my father that sent me. You see then how it is an open rebelling against God, when we disdain to hear his word that is preached unto us by men, and to hear it with as much humility as is he himself came down unto us, or as if he sent it us by the Angels of heaven. That is the matter which Moses meant to show here.
Now in the end he says, that they shall have their fill, and be well maintained, when they shall have kept Gods commandments after that fashion. We have two points to mark in this text for a conclusion. The first is, that our Lord tells his people, that he will not barely give them whatsoever is needful for them: but also give them their fill of his benefits, so as they that be throughly lodged with them. That is for the one. The second is a coming back to that which has been touched already: namely, that although God speak but of temporal goods, such as concern but this transitory life; yet he leads them further thereby. First therefore let us understand, that God not only gives and bestows upon us, such things as he knows to be needful for us; but also enlarges and extends his riches yet further, by using a kind of over measure. And in very deed we see it to be so.
For as in respect of natural necessity, what needed we more than bread and water? But God adds wine to comfort and glad mans heart, as is said in the psalm. Again we see he vouchsafes to pleasure us after all sorts, by sending us so many things as are in the world to delight us withal, which are all witnesses of his liberality towards us, in that he not only provides us of all the things which we could not forbear; but also adds as an over plus, a great number of good things that serve for our pleasure: Whereby we ought to be the more provoked to love him, and they ought to be as wings to us, wherewith to fly unto him. But contrariwise, if God give us store, we cannot forbear to pamper ourselves like brute beasts, insomuch that we be wedded to this world. I speak not only of drunkards and Gluttons that cram themselves till they be without wit & reason: but also of all such as are in love with their delicates and delights, so as if they have abundance more than ordinary, they cannot hold themselves within any measure, but thereupon do fall asleep, and in stead of being provoked to resort unto God, do run away from him, or rather lie weltering and bathing of themselves in their pleasures, and forget themselves I ought not how. Wherefore let us mark well, that when God gives us abundance, it is not to minister occasion of disorder, but to make us the more in love with him, forasmuch as he handles us not as servants or hirelings, but as his own children, from whom he withholds nothing. Now then, since we see this; let us learn to fare the better by it. Thus much concerning that word Fill. But yet let us mark, that although God give us not our fill; yet fails he not to show his free goodness in so doing, insomuch that there was never yet so great a famine, but that our Lord has always showed himself a father, yea and more than a father towards men: but ill is that considered of us. And that is a cause an why he bestows not so much as were requisite Gods benefits have so ill entertainment at our hands, he also is fain to shut his blessings from us, and to let us alone in want and penury. Thus much concerning the first point.
And touching the second, let us mark that when God feeds and maintains us in this world even to our own contentation; the same must be a provocation to us to consider by faith, the infinite riches that are reserved for us above in heaven. It is said in the psalm, I shall have my fill of the abundance of your goodness. And in an other place it is said, Lord how great is the abundance of your goodness, which you has laid up for them that love you? True it is that God makes us to feel the abundance of his goodness, partly even in this world: but yet shall we never have our fill of it, (as is said in the sixteenth psalm) until our Lord have taken us up to himself, & rid us quite out of this world. And so let us mark, that the full measure of the good things that are promised us, & which we look to enjoy, is not to be found here beneath, it is enough that we see some part of them. Yea and although our Lord bestow but as much upon us as he sees requisite for our infirmity: Let us always be led up higher thereby, so as it may make us to consider, that when the time comes wherein God well show himself unto us face to face, then shall we be linked much nearer to him than we be now: and (to be short,) that when we be gathered up into his heavenly kingdom, then we shall have our fill of all things. You see then that we must so pass through this world, as we must not take our fill, contentation, and rest in the things that are here, but be drawn ever higher and higher to the spiritual good things: and that if we linger in penury hour beneath, we must consider that by that mean God provokes us to come unto him, until we be perfectly united unto him, as the union shall be at the last day.
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done, so as it may cause us to liable ourselves continually, and to mislike of ourselves, and to ask him forgiveness of the great number of sins and iniquities which we have committed; and that in the meanwhile it may please him to bear with us in our weakness; until he have clothed us again with his owns righteousness, and also taken us up into his endless glory. That it may please him to grant this grace, not only to us but also to all, &c.
On Wednesday the 25th of
September 1555 The 77th Sermon which is the fourth upon the eleventh
Chapter
16 Beware that your heart be not beguiled, and that you turn not away to serve other Gods, and to bow down before them.
17 Least the wrath of your God be kindled against you, and he shut up the heaven that it rain not, and the earth yield not her fruit, and least you perish suddenly from of the good Land which the Lord gives you.
18 Therefore lay up there words in your hearts and in your minds, and tie them for a token to your hands, & let them be as frontlets written between your eyes.
19 And teach them to your children, talking of them when you are at home in your house, & when you goes abroad, and when you lie down, & when you rifest.
20 See you write them upon the portals and gates of your house.
21 That your days & the days of your children, may be increased in the Land which the Lord swear to your fathers to give you, as long as the skies are over the earth.
When as Moses says here, that men must beware that they overshoot not themselves: thereby he does us to understand, how frail we be, & how inclined unto evil, if we be not diligently restrained by the fear of God, & by continual minding of the doctrine whereby he guides and governs us. To our seeming it had been enough to have said; Keep the commandments of your God. You see what he requires of you: since you know his will, hold yourselves to it. But forasmuch as men are inconstant, & a small thing or nothing will make them start out of the right way: he adds yet further this warning, that they should beware; As if he should say; Sirs, keep good watch. Why so? For wee shall be surprised by and by, if we watch not to withstand Satans temptations & wiles. Specially when the case concerns the serving of God, we be straight ways turned aside, and we need none other body to tempt us, for every man shall find continually some seed of superstition in his own heart, and the mind of man is a warehouse of Idolatry, so as even without schooling, every of us will forge idols, & overthrow the service of God. For the devil sleeps not, ne ceases to entangle us in many fond
& wicked fancies. Hereby therefore we may judge how needful this warning is for us, where we be willed to be watchful: Yea and we know that frailty of our mind to be such, that if we be not well fenced to understand Satans temptations constantly, he will soon have turned us out of the way of salvation, & from the pure doctrine of God. And therefore let us understand at a word, that we have need to stand continually upon our guard, as long as we live in this mortal life. For why? On the one side the devil tempts us, & has an infinite number of wiles to wind about us every minute of an hour: & although his temptations were not so great as they be; yet are we so weak of ourselves, that everything of nothing is able to overthrow us.
Since it is so with us, let us watch, specially seeing that the spirit of God warns us so to do. But what? It is well seen how we be taken unawares & unprovided, and God punishes our negligence in falling so asleep, as though we were at peace & rest here. Nay our life must be kept occupied here as though there were continual war, & the devil fails not to put us to infinite assaults & skirmishes on all sides.
And therefore seeing we on our side be so sleepy, and our enemy on the other side is so watching to cut our throats: it is good reason that we should so be overcome. For seeing that God warns us to stand at our defense, & we vouchsafe not to be mindful of it, & to call upon him & to refer ourselves unto his protection; must he not needs show us by experience, that his warning of us is not without cause? Yes; & therefore let us bear this exhortation in mind,& specially when God is to be served (as I said afore), let us assure ourselves there needs nothing to dazzle our eyes, as appears by experience. As soon as the true & pure religion is established in any place; by & by men fall to embracing of it; for their very nature affords it. And therefore so much the more behoves it us to hold ourselves as imprisoned, and not to swarve one way nor other, that we may hold ourselves continually in the pure simplicity of Gods word. Again let us not be out of quiet though never so many men do turn out of the right way: for it is their kind so to do. Wherefore let us strengthen ourselves against such stumbling blocks, when we see corruptions creep in again, & that such as were in a good trade doe disgrace themselves.
Since it is so that men do easily fall asleep, & take no heed to themselves: let us not marvel though every thing of nothing do corrupt them. Thus you see how this sentence may serve us to double purpose.
And it is said expressly, that our hearts should not be beguiled. For it is not enough for a man to abstain from doing of evil willfully: but also all fond devotions are likewise condemned, because our Lord will not have men to be self-wise, but to obey simply whatsoever God commands them. Men think it to be a reasonable excuse before God, when they can say, I meant to do well: but that meant is but a mockery, as Moses shows here. And for proof thereof, although our hearts be beguiled, so as men perceive not their own evil doings and destruction, but make their reckoning that God will take their doings in good worth: yet are they condemned here (as you see) with all their good intents, and they fail not to offend God nevertheless, and in offending him they fail not also to heap up vengeance upon their own heads. And why so? Even because they walk not in obedience unto him. Now then, let us learn, not to shield or shroud ourselves any more under devotions after the foolish manner that has reigned too much in the world: but let us understand that our Lord will have us to fetch light at his word, and to rule our lives by that. And since he is so good to us as to teach us what is good, to the intent that Satan may not have any entrance into us, but that he may be put back though he go prying about us and endeavor to undermine is, and seek never so many by ways to creep into us: let us assure ourselves throughly, that we have but only one way, from that which it is not lawful for us to step aside in any wise. And when we stand so upon our guard, let us not doubt but that God will reach us his hand, & so fence us on all sides, as Satan may well practice what he lists, but he shall never win anything at our hands. For otherwise this exhortation were to no purpose. If God should say unto us, beware, & in the meanwhile we had no means to beware, he might seem to mock us. But inasmuch as when we resort unto him, he vouchsafes to guide us, by giving us the spirit of wisdom & discretion, to the end we should not be deceived surely whatsoever the devil praise, yet shall he not prevail, but we shall ever overcome his temptations, at least wise if we suffer ourselves to be governed by Gods pure word, so as we forsake our own fancies, & trust not to our own wit, but pray God to enlighten us, and to show us by his holy spirit, what is acceptable unto him. When we go to work after that fashion, so as our wariness is matched with humility, it is certain that God will always reach us out his mighty hand. Thus you see that the thing which we have to put in use, is first of all to be vigilant & to keep good watch: and secondly that forasmuch as we know we may quickly be deceived, we must pray God to defend us, & utterly distrusting ourselves, lean only unto him. These two things will so preserve us, that we shall continually keep right way, even in the midst of darkness. For why?
God himself will serve us both for Sun and Moon, as it is said in the Prophet Esay.
And now by the way he shows that if the children of Israel continued not in the serving of God and in his pure religion, they were less to be excused than all the infidels of the world: for it is said unto them, turn not away. Men that have never had any good instruction, are by nature as brute beasts; but when God has called us and showed us the true soundness, then is we fail afterward, it is not with us as with the silly infidels that have ever been blind and ignorant, but it is a rebellious turning away unto wickedness, as though we meant to spite our God by separating ourselves from him, by renouncing the covenant which he had made with us, to hold us under his subjection. This saying therefore ought to be well weyed, & specially of us in these days which have the pure truth of Gospels whereas you see how all our neighbors round about us run headlong on still to blindness. Indeed it is pity that they have not known Gods truth but yet shall not that excuse them. But what is to be said to us in comparison of them, seeing that our God has showed himself to us, & has laid the matter so plain before us, as we cannot miss but know how to obey him? Wherefore let us take heed that we keep on our course, when God shall have let us in the way of his obedience, & taught us how to do it. Let us beware (I say) that we step not aside in any wise, unless we intend to be worthy of double blame. Let us bethink us of this saying, that the servant which knows his masters will, shall have double punishment if he do it not. And that we may so do, let us seek to settle ourselves; more by Gods word. When he has once told us what he would have us to do, let us profit therein, & let us be so strengthened thereby; the devil (do what he can, and enforce he himself never so much against us) may not be able to turn us out of the way.
Now he speaks afterward of strange Gods. For the wellspring of all evil, is the not knowing what God we should serve. If men be to seek in that point, needs must all the rest of their life be utterly uncertain, & wrapped up altogether in error. And therefore it is not for naught that God stands upon this point, that men should know him, & serve
& worship only him alone. For when we say we must serve no strange
Gods: it imports two things. The first is that we should be able to discern who is our God, so as we ground not ourselves upon false opinion or fancy, but upon substantial certainty: which thing cannot be if we give way to our own mother wit. For that is the root whence all the superstitions in the world have sprung. And the very cause of huge confusion is still in the world at this day, is that men take leave continually to imagine whatsoever comes in their heads. O (say they)
I crow God will like well of this: & to my seeming, such a thing is good. Now if men behave themselves so after their own imagination, all things must needs be out of order. You see it is even a very sea gulf. Therefore let us learn to give ear to God when he speaks to us, & let us not take leave to conceive anything of him, otherwise than is showed us by his word. This then is the first point, that we should learn to discern our God from all the idols which the world forgets to itself: & therewithal that we should not attempt any thing, but that which he allows. For the Papists can well enough protest, that their intent is to serve; God that made both heaven & earth; & so also do the Jews & Turks: the case is common to them all. But yet for all that, you see how the Turks have wounded themselves into a maze of superstitions, through deceitfulness of their Mahomet who has bewitched them. Again the Jews on their part are grown out of kind, & have mingled the Law their own inventions, refusing the redeemer that had been promised them, who is the very foundation of all the religion which they should have held. And as for the Papists, world sees how they have corrupted all truth, & turned it utterly into lying.
Therefore let us learn, that if we will not worship strange Gods, we must so hold ourselves in awe, as we attempt not anything; unless we be sure that it is according to Gods will. For when so ever we fall to worshipping him after our own device; we doe set up an idol in our own brain: & that is a thing which he utterly mislikes, rejects, and abhors. Thus you see that the thing which we have to remember upon this place is that seeing God has granted us the grace to have his word to be our guide, we ought to be the more watchful: & since we be so weak as we need not anything to thrust us out of the way; we ought to take so much the more heed, that we may profit daily by his word. And besides that, let us assure ourselves throughly, that it is not enough for us to wean we do well: for we win nothing by being deceived, our case is never a whit amended by it before God: & therefore let us learn to pray him to enlighten us. And therewithal let us know, when God has showed us his will, we must hold us to it without adding aught thereto. Thus you see in effect what we have to remember upon this text of Moseses.
Now he adds immediately, that men should lay up the things in their hearts which he tells them, & that they should make a continual monument of them: as if it were of bracelets about their wrists, or of attires on their heads, or of devices in writing at the entrance of their doors: to the intent they might occasion them to think upon the la of God; so as at their rising in the morning, & confer of it, that their children might learn thereby. Hereby Moses shows yet better, that unless men be held as it were by force, they will soon start away from God: Like as when a man thinks he has made a Fox tame, if he let him alone but one half day, he returns again to his kind by and by.
Even so is it with us. We be so wild, that although it may seem for a time that we be throughly brought home unto God, & very well reformed: yet in the turning of a hand all is quite forgotten. And therefore our Lord is fain to put us in remembrance, (as he does in this text) & to quicken us up to enforce ourselves to seek all the means and helps that may be, to hold ourselves in awe under his obedience. That is the cause why he said, that folk should make the frontlets as ornaments of their heads. Whereas men do commonly wear brooches, buttons, & such other things, & women wear billiments of gold and other costly attires upon their heads: the attire of the faithful must be to have some remembrance of Gods law.
Instead of bracelets & other fine toys to apparel & deck ourselves withal; we must use such an attire as may teach us to garnish our souls, yea & to give ourselves wholly to God, & to submit ourselves altogether to his word. Instead of the having of gay things to furnish our houses withal or delight, we must have some such thing as may put us in mind to say, These are the things that our God calls us unto, he will never have us to forget him. And if we have overshot ourselves so as our minds do wander abroad, he calls us home again, & tells us that we must not range so after our own vain fancies. Thus we see some of that which is contained here. We have had the like saying in the sixth Chapter. But yet this shows us more expressly, that it is not enough for us to have withdrawn ourselves for once from our vain and wandering imaginations: but God must be fair to bring us to that point again, by putting us in mind of our slouth and negligence, or else we shall dwell in it continually, and he must be fain also to show us the weakness & feebleness of our spirits. And indeed, very experience shows it: for the whisking of a fly before our eyes, is enough to make us run after it, & to do what we can to stop her. We build castles in the air, & by and by all vanishes away. Now then seeing there are so many vanities in our brain, do we wonder that we do very quickly flat away from God? What a number of occasions are there in this world, to turn us this way & that way, so as we shall be led & caned quite away ere ever we think on it? Again, Satan is such a subtle Sire, that if we be not well armed against him, we shall never continue in the obeying of our God. This repetition therefore is not superfluous, where God tells us again, that it is good for us to have his law written everywhere, so as we might read his commandments upon our fingers. And he has disposed them into ten sentences, to the end they should be the better known unto us. For look how many fingers there are upon our hands, so many are commandments of God, to the intent they should be the easier to bear in remembrance: so as there needs no log registers, (which were hard to carry away,) forasmuch as he has given us so short a rule, that if we be long in learning of it, we prove ourselves to be willful. To be short, if we shut not our eyes willfully, we cannot say but that we may soon have learned the things which our god shows us. Again since it is his will that instead of the decking whereunto both men & women are too much given through fond desire of vainglory, we should have wherewith to put ourselves in mind of his law, that we might be held in awe by it: what excuse will there be for us, if we fall to going astray, or if we be wedded to this world, or give ourselves to wickedness? Thus much concerning this text.
But according to the fashion of the world, which is always given to hypocrisy, & to shameful mocking at all Gods ordinances, the Jews made them frontlets of certain sentences of Gods law, and they observed the law very well as in respect of the words that are let down here. For they had bracelets of them, & rolls, & attires on their heads, so as it might seem that there was nothing but holiness in them. Also they had the commandments written in their houses. All this (say I) was well done. But they surmised that they served God by there outward shows: and that was nothing so. We also for our part should come to the same point likewise, if we considered not what the will of our God is, to submit ourselves thereto. For as I said before) hypocrisy is so rooted in mans nature, that they would always be dallying with God, & content him with counterfeiting, so as there might be nothing but dissimulation: & yet for all that, they bear themselves in hand, that he ought to hold the discharged. But we must mark that God will not be served by the writing of some sentence of his Law upon a post or a door, or at the entry of a house; his meaning is nothing so, But what? Forasmuch as he sees that we be short witted, & that although we have been taught his word duly, yet we bee easily turned away from it; it is not without cause he will have us to seek all the helps that can be, that we may have the better stay of ourselves, & learn the remedies of our frailty, since we need none other thing to turn us out of the way. And since we know that vice to be in us; let us be the diligenter in seeking God, & let us say: How is it possible that I should hold myself in the fear of my God? If I should pass but one day without thinking upon him & upon his commandments: I should forget him by & by. What is to be done then? As soon as I rise in the morning, the devil offers me the many lets. Now it stands me in hand to resist him, & that I tarry not till mine enemy give me the assault: but I must think upon my God who calls me to him. Again at night when I go to bed, forasmuch as a nighttimes the devil ceases not to put many fond fancies in my head, and a man is not able to restrain his own mind from conceiving some vain thoughts or other: it behoves me to be still fenced by being mindful of my God, & by referring myself unto him & by resting wholly there. For if I tarry long, I shall be so withdrawn from him, that I shall not find the way there again, like as when a man takes no heed, but runs galloping on without minding of his way whether he be right or no; the longer he travels, the further he is from his way; yeah & if there be fold to se thim in the way, & he regards not to take the right way gain, then is he well worthy to wander still out of his way. If one say to him, Sir, you must take on that hand, and yet he will needs go the contrary way, as though his wits were roving in the air, & so goes on still: in the end he shall find himself far off from the right way. And therefore let us beware that we be not so headstrong in our vanities, as not to endeavor to amend ourselves. For (as I said before) we may easily wander out of the ay every minute of hour, so as we need not anything to make us stray from the right way. But if we be out of it, let us seek to come in again by and by & to be reformed. For our God is not far from us, he promises by his Prophet
Esay, that he will be at our backs, as a schoolmaster is at the back of a young scholar. And like as the mother that has her eye always upon the child that she brings up, will always be at hand by it: so God shows by a familiar example, that he will be at our elbow, if so be that we seek him & suffer him to reform us. And therefore let us learn to exercise ourselves in the study all the time of our life. And specially since we see there is so urgent necessity, let every of us quicken up himself, & let us not tarry till the devil have carried us so far astray, that we can no more return into the way; but as soon as we set but one step away, or swarve never so little aside, let us bethink ourselves again by & by. Nay let us not tarry so long; but let us be beforehand, & let us call so much the more earnestly upon our God to guide us, & to prevent us with his goodness. Let us follow his word, which the true shoot anker, & the very lamp to give us light.
Let us open our eyes to behold the light that he shows us, & let us often call to mind the things which we have learned. Let every of us mark to what vice he is inclined, that he may seek the remedy of it, as some be given to one affection & some to another. And so when we once know our own diseases, let us apply the fit medicines unto them. In God word we shall find that now of them wherewith to heal
& cure us, so we be willing to use the good that is offered us there.
Thus you see in effect how we ought to practice this text. It consists not in the doing of a sort of Ceremonies, nor in pretending fair countenances, by wearing texts of Gods law upon our apparel, or by writing up of a number of goodly sentences without any other minding of them at all; all that (say I) is nothing. What then? We must seek the means to confirm ourselves in the fear of our God, and to recover again into the right way: & because we be so weak, we must receive such remedies as God appoints us.
Above all things we must observe that which is said here; Lay up the commandments which I set before you, in your hear and in your soul. To the intent then that men should not stand poring upon the outward fashion & figure; that is the chief point. The mark (say I) whereat he shoots, and whereunto all this doctrine is to be referred, is that Gods law should be in our hearts and in our souls. For though we have it ever before our eyes, & at our tongues end, so as we seem to set never so great store by it, and yet in the meanwhile our hear is locked up, & we have no courage to serve God: truly we do but deceive men, & procure ourselves the sorer condemnation before God. Now then let us have gods law written, let us have the saying of it painted upon our walls as in the tables, & let us have things to put us in mind of it easily & lare; but let not that serve for our discharge, as though God were to be paid in such coin, How then? Let us endeavor to have it so graven in our hearts, as it may never be wiped out again, year even in our hearts & in our souls. That is to say, in such sort as it may possess all our affections. For that is the place where Gods word is to be kept. But what? The thing that S. James speaks of, is seen more nowadays a days than ever it was; namely that they which come to hear Gods word, take as much profit by it, as by looking upon themselves in a glass: they be no sooner gone, but all is forgotten. What fares a man the better by his seeing of himself in a glass? As soon as he turns away his face, his shape vanishes away. Even so it is with us. Whereas our coming to Gods word, should be to be transformed into the likeness of God, (as S. Paul teaches us in the second to the Corinthians,) & whereas it is the power & property of the Gospel, to transform us into the glory of God, by beholding him in the person of Jesus Christ: we come to it but to make a pastime of it, so as Anon all slips away again, & there remains no substance nor power of it with us. And by that means the precious seed of the Gospel perishes. For it lights among stones, so as it can take no route. A man may look a good deal of corn, if he cast it upon the dry ground, or in a footpath, or upon stones: for the birds will pick it up by and by. Even so let us not marvel though Gods word enter not into us, for whereas our hearts ought to be tilled as when a plough has eared a piece of land: they lie fully opened & unbroken up at all. By reason whereof, Gods word may well be given us as a seed, but it shall do us no good, the devil will catch it away by and by, because it sinks not into our hearts & our souls. That is the cause why
I said that all Moses has spoken of frontlets, of bracelets, & of writings set up in mens houses, must be referred altogether to this, that we shall fare never a whit the better for the uttering of the Law unto us, nor understand anything at all by it, until it have taken root in us, & that we have received it with hearty affection to give ourselves unto God.
And yet is not all that we have to do, neither does God thing that enough that every man should endeavor to profit himself by it: but he will also have the fathers to teach their children. Where in he shows that (as I have said before) it is not enough for us to serve our God during our own life: but we must also provide that the lead of religion may remain after our decease. For we be transitory and our life is but a shallow and therefore in as much as Gods truth is immortal, it is good reason that it should continue for ever, & that it should be preserved from hand to hand, & that men should put their endeavor thereunto. And specially when God has given them children, it behoves them to know that it is a treasure, and that they must yield an account therefore. For it is no small honor that God does to men & women, when he gives them children. They be creatures fashioned after the image of God, & we term them the seed of the Church. Now then seeing that God commits them to our charge: it is good reason that we should endeavor to bring them up in such wise as god may be served by them, that when religion shall have continued our course all our life long, it may also hold and continue still even after our death. But here we see our own negligence, or rather lewdness. For we be not only slothful; but we see how the most part of us do shun and eschew (as much as we can) to be trained in Gods word. If men be spoken to of it, it is a corsie to them, & if they perceive that there shall be talk of any good doctrine, they have no regard to come there. It is well seen that a number are word than that Turks, & are so bewitched with their own fond options, that as soon as they bell rolls to call & provoke us to come daily to that hearing of Gods word , they go another way. And for proof thereof, what a number are there which withdraw themselves from it as much as they can? Yea & when they come; they stop their ears willfully, because they be occupied about their wicked affections, and the devil has to besotted them, as they find not any favor at all in any word that is spoken unto them, but are weary of it as soon as there is any matter spoken concerning God.
As for the bringing up of children, the world see what it is. Fathers are loth to have their children better than themselves, for fear least they should put them to shame. Forasmuch as they themselves have despised God all the time of their life; they be contented that their children shall despise him full as much or double: & if they happen to have any regard to the doctrine, it is but for fashions sake, & by way of constraint. But we be so taught these things in this text, that it shall cost us full dear to have been so warned by God, if we regard as the things that he has told us. Therefore let us be always careful to bear Gods word in mind, assuring ourselves that although we have profited never so well; yet are we but in the way, & we must go on still; so as the once knowing of things is not enough for us, but we must be fain to be put in remembrance of them continually, & to be stirred up by God; or else we shall start away by and by. Now then let us think upon it, & let every of us have an eye to that change that is committed unto him. Let such as have children bring them up in the fear of God, & let they be their chief care; for it is the best inheritance that they can leave them. For otherwise, although they leave them never for rich, and set them at never of good a stay; all must needs go to ruin. For God will curse all, if it be not grounded upon the pure religion. For whereas our Lord speaks of going to bed, and rising up, of rest and labor: it is not for naught. For he shows us that we have need of all the helps that can be, to put us in mind of his law. And therefore since we see that by all manner of means we be turned away from the remembering of God, if the helps that are showed us here be not set still before us: there occasions ought to quicken us and stir us up thereunto.
First of all then, whereas it is said when you go to bed at night, when you raise a mornings: it shows us that we may well take our rest, and think upon all our bodily needs, so as a man may well seek his case when he is weary of traveling & of following his business all day long: but if we be so careful to seek the rest of our bodies: is it not said also that the rest of our souls is to hear the voice of god. If a man say, I have no leisure: has you no leisure to rise in the morning?
Again, when you comes to the table to take your repast, has you not time enough to edify yourself in the fear of God? Moreover, when you are about your business all the day, or when you are going a journey; must God needs be forgotten all the while? No: but yet do men always find lets to keep them from coming unto God. Indeed we may easily find trifling excuses to content men withal: but when God said unto us, Go to, what have you to do all your life long? are you so fore troubled that you cannot spare a little time to exercise yourselves in my word? I give you time enough to follow your own business and yet so as you may bestow some time in the study of my doctrine: but you think not upon it: Nay rather you take occasion to turn away from it at every small let that can happen. And by that means you be hardened in all evil, so as a man cannot reclaim you, but you become worse than wild beasts. Thus you see of what contempt and ungodliness we be convicted, when we benefit not ourselves by Gods doctrine, wherein we ought to keep ourselves occupied at all times.
Furthermore whereas he speaks of talking of it; it is a rebuking of the wicked corruption that is among men, who never make an end of their foolish talk: but when they should speak of god; the matter must be cut off by & by by the waste, and they think it to be but matter of grief. Yea and they be not contented to use fond and foolish talk; but they do also use ribaldry & lewd talk, such as tends to the poisoning one of another. And therefore it is good reason that God should tell us that the things which we have heard today, had need to be brought oftentimes to our remembrance: and that God had need to quicken us up, so as we may be made to bethink ourselves; And that forasmuch as we be pulled back with such sloth, and we see ourselves are carried away with so great and urgent necessity, that our minds are given altogether to evil; insomuch that when so ever
God allures them to good, by and by they shrink away unto evil: we perceiving the same, should take the helps that God sets down for us, in telling us that we must think upon his laws both at our uprising a mornings, and at our going to bed a nights, & that we must talk of them all the day long. Let us assure ourselves it is not without cause that God spake so to his own people; but that it is a general lesson for all men in all ages, and he speaks not only to the rude and unskillful, that they should take those helps to refresh their remembrance: but he said All of you, do it every one of you. He speaks to those that wean themselves wisest. And therefore let no man think himself excepted here. such as have the charge of teaching others, understand that this is not spoken only to the rude and ignorant; but also to the intent that even they themselves should learn to rouse up themselves, and that all of us together should show ourselves so desirous to profit in Gods word; as we may seek to be put continually in mind of it, And let us assure ourselves, that it is the chief thing wherein we ought to occupy ourselves, so long as we be in this world.
And now let us cast ourselves down before the majesty of our good
God with acknowledgment of our faults, praying him to bring us to such repentance; that being ashamed of ourselves our only seeking may be to win his favor by fleeing to his mercy, and that we may attain thereunto by means of our lord Jesus Christ, praying him not only to forgive our offences past, but also to correct them after such sort in us, as our whole seeking may be to obey him. And that in the meanwhile it may please him to guide us: by his holy spirit, until he have brought us to the full fruition of the glory whereunto we be now going. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth etc.
On Thursday the 26th Of
September 1555 The 78th Sermon which is the fifth upon the eleventh Chapter
22 For if you do earnestly keep all the commandments which I command you to do, and that you love the Lord your God and walk in all his ways and flicks unto him: 23 Then the Lord will drive out all these Nations before you, and you possess Nations that are greater and stronger than yourselves.
24 Whatsoever place the sole of your foot treads on, it shall be yours.
Your bounds shall be from the wilderness and from Libanus, and from the River, even the river of Euphrates, unto the uttermost sea.
25 No man shall be able to stand against you . The Lord your God will call the fear and dread of you upon the face of all the Land whereunto you go, as he has said unto you. We have seen what promise Moses made to the Israelites: namely that they should possess land which was given them to inherit. Howbeit forasmuch as their enemies might be a stop in their way, and it might well seem that God was not yet fully minded to performs that which he had said: he adds further, that that let also should be taken away. As how? Even by this, that God would cast a terror upon all the nations whom he had erst condemned, so as none of them should be all be to withstand the people that was so guided by his own hand. That is the effect of Moseses meaning in this place. And it is as much as if he had said unto us, When God has once warranted us a thing, although all the lets in the world should encounter us, yet ought we not to doubt of his promise. For why? The things that may seem impossible to men, are altogether in his, power, because no creature is able to refill him. And therefore when we be abashed at the sight of the impediments that come before our eyes: we must fall to the considering of the mightiness of our God, which is able to overcome all things. So then let us mark well, that wee muff fully conclude with our selves , that God is able to perform whatsoever bee bath uttered with his mouth: insomuch that although all accesses be (in our judgment) foreclosed unto him; yet will he wade through them all by his power. And therefore let us not measure the effect of Gods promises, by our own eye sight, nor by the conceit of our own natural understanding: but let us assure our Celtics that he has victory always in his hand, how much so ever the worlds let itself against him, and strive to stop the performance of that which he has spoken.
Herewith all, it stands us in hand to apply this thing chiefly to our own strengthening: and forasmuch as we see the devil ever ready to hinder our welfare, yea and to disappoint it utterly: let us have this saying continually printed in our remembrance, that God which has received us into his favor, and promised to lead us into the heritage of the kingdom of heaven, is the God of hosts and of victory, and that although all the furniture of hell do let itself against him, it is all naught worth, but shall be turned into smoke: insomuch that although we be driven to abide never so many assaults in this world; and that the devil never cease to practice one thing or other against us: yet are we sure that god will well enough work such devises, as wee shall never be overcome, so he be on our side, as he has assured us, so that we keep ourselves under his protection. And this is to be understood, not only of Satan himself, but also of all his upholders.
For the devil uses all the means that can be; he has all the wicked at his beck; he rules them and drives them to all evil. Forasmuch therefore as they be led by the wicked spirit; they vex and trouble us as much as they can. But we have God on our side to fight for us, and we shall be defended by his power. Wherefore let us not fear but that he will always give us the victory, though we be same to endure much pain and trouble; for it cannot be but that in such encounters, there must ever needs be some terror, because we see that the wicked are always as whot as fire to annoy the children of God, and that as soon as they be able to stir but one finger, by and by they begin a new skirmish. Therefore must we bear it patiently, when so ever it pleases
God to exercise us after that fashion. And we must wait for the end which Moses promises here to the faithful; which is, that they shall always have victory of their enemies. And so we see to what end this doctrine is to be applied.
Now remains to be noted also, that whereas God promises such things, he has mens hearts in his hand: for he adds the mean, which is, that he will cast our dread and our fear upon all our enemies. As if he should say, he will print his mark upon us, so as the wicked (be they never so full of rancor, and be they caned with never so great fury and rage) shall be abashed, dismayed, & utterly at their wits end.
As to the worldward, they may well seem to have the hearts of Lions: but God will make them to melt away like water, so as men shall see with their eyes, that there is not so much as one drop of courage in any man, but so far forth as God gives it them. And as for us, although we be afraid, and have not so time a courage by nature: yet will God change us, & give us invincible constancy, so as although we had been men of war, and very valiant; yet should our manliness be nothing like to that which he will make us to feel in ourselves, so we go not presumptuously to work, but rest upon him, seeking to be upheld by his hand and favor. The matter therefore which we have to mark upon that place, is, first that whereas our life is as a warfare, yet must we not be afraid, because god has promised to fight for us.
Yea, but we have to do with an over mighty enemy: and it is not one devil alone that we have to withstand, but infinite legions of devils.
What can we do then, seeing we be so frail, and are tempted so on all sides, & (to be short) our safety is set as it were to the spoil? For what have we to defend ourselves withal? But wee must have an eye to our god. I have told you heretofore, that it is not without cause that he entitles himself to be the Gods of Hosts. It serves to show that he will defend us in such sort, as our enemies shall be disappointed.
Although they advance themselves with never so raging violence, & that we be feared at their first alarms, yet that we always get the upper hand, by the helps of him which has all power in his hand. And indeed we know that God has his Angels, whom he has ordained for our safeguard. He thinks it not enough to reach out his arm to help us, but he has also uttered forth all his blessings, to fence us with them on all sides. Therefore let us trust to it, and let us walk on boldly through all the troubles that are prepared for us, not doubting but that we shall overcome them, having such a guide as is spoken of in this text. Again, let us also apply these things even to the necessities of this present life. Indeed the chief point is, that god should succor us to the intent we may finish the course of this present life. But yet must we be same to be aided by him every minute of an hour so as he lead us through the great number of evil ways which we have to pass, and preserve us from all dangers. So then we must be fully resolved of this, that God will not only give us victory in the end, thereby to bring us to the kingdom of heaven; but also will help us continually in this world, so as we shall wade out of all the troubles and perplexities wherein we be; insomuch that even when we seem to be utterly overwhelmed, he needs no more but to teach us his hand, and by & by we shall be afloat again. Moreover let us assure ourselves, that seeing God has promised us such victory against Satan and our Ghostly enemies: men also shall not be able to prevail, when they let themselves against us: but although the whole world be bent against us and at deadly food with us; yet ought it to suffice us; that God is favorable to us. For inasmuch as he has promised that all their practices which they attempt shall be to no purpose and that he will turn them upside down: we may well be quiet, and tarry his leisure still with patience; and although we be abashed for a time, and perceive not that God intends to work according to his sayings: yet let us stand steadfast in his doctrine, until he have showed us the effect of his truth. That is the way for us to despise and defy all the wicked that seek nothing else but to destroy us. They be like a sort of mad dogs, and when they cannot bite they will bark. They have their throats always open, and their teeth always sharpened, & their paws are always m a readiness, so as when so ever God lets them loose; they be crueler that Lions or any other beasts. Let us stick always to this that our Lord has taken us into his protection, and that when the wicked have done what they can, in the end they shall be overthrown and all their attempts shall come to no purpose or effect. That is the thing which you have to remember here. Notwithstanding, forasmuch as it cannot but be a trouble and vexation of mind unto us at all times, to see what power our enemies are of, and to see how spiteful they show themselves against us; let us have recourse to that which is said here, namely that God has mens hearts in his hand. And therefore be the pride of men never so great, and their stoutness such as were able to make the air and the world to tremble: yet let us assure ourselves that our Lord will turn it into fear and cowardliness, so as the parties that would needs be so feared of others, shall in the end have less courage than women and children. For why? it is God that gives men courage and constancy: and it is he that bereaves them of it again when he lists. Now then if we be fully persuaded and resolved that our Lord bridles mens hearts: we will not doubt but that he will always give us victory against our enemies; and it is the point which the scripture stands expressly upon. And to the intent we may know that men have not one spark of prowess or manhood in them, further forth than god gives it them, Salomon said expressly, that the hearts of kings are in the hand of God. It should seem that though all the rest of mankind be in subjection and bridled; yet kings be exempted from the common array: for no man dares once open his lips against them: & when they have once spoken the word, by and by it must be put in execution. It should seem therefore that they have a prerogative above all the world beside. Yea, but like as God makes the rivers to run here and there, and turns their streams which way he lists: so also does he hold the hearts of kings in his hand said Salomon. And what shall then become of the little Goslings when they perk up; & have no power nor strength at all: Shall we be dismayed at their threatening? The thing then wherein we must trust, is our yielding of honor to God which he requires at our hands, to wit; that it belongs to him to give men courage when they be fearful, & to daunt the courages of such as are as lusty as if they had the thunder & lightening at their commandment: for God will so cut their combs, as they shall not know where to become, but be utterly dismayed, so that instead of stoutness which they had showed before; there shall be nothing in them but weakness and fearfulness. After that manner must the faithful assure themselves. For otherwise what will become of us? In what taking are we? As I said before, we be hemmed in on all sides by Satan & his underlings. There is not that minute of an hour, wherein we have not somewhat to be afraid of: a thousand dangers beset us round about: & therefore what will become of us, if we be not so fully persuaded of this doctrine, as to make it to serve us for ditches & rampires, to hold out all the assaults that our enemies make upon us? And so, forasmuch as our life is full of unquietness, & we be threatened with many forte of death, so as we cannot step forth one foot but we shall meet with some mischance or other, specially considering the means which the devil has to annoy us withal, & the endeavor which he puts thereunto; & also considering the multitude of the wicked, whom he drives forward & carries headlong: let us put this lesson in ure, that the god of hosts who has the victory in his own hand, is on our fide & will defend us, so as we shall not be overcome, but be preserved & defended by his power.
Have we this once well printed in our hearts, we may go on boldly: and though we see men never so full of pride that they spew it our again, and so spiteful that they could find in their hearts to ease us up at one bit: let us not pass for that; for God will strike them in such a fear, that they shall be daunted and discouraged; and although we have neither sword nor staff, yet shall they be vanquished by themselves, & not perceive why nor how, but only by Gods secret working. Let us look upon it, & experience will show us that God meant not to beguile us when he behighted it us with his own mouth.
But our own unbelief &lewdness, suffer us not to perceive the thing by experience which is spoken here. We can enough make our complaints and say; how happens it that God gives such prowess to our enemies? how happens it that we be so cowardly and forlorn? We can ask such questions well enough. But we consider not the cause of them: & yet it is in ourselves & our enemies have none other power, than we ourselves give them: and I say the same of Satan, as well as of all his underlings. For when we forsake our god it is good reason that we should be disfurnished of his help, and he should let us alone like poor forlorn caitits looking on either side of us, & not espying any remedy to resist our enemies withal, because we be bereft of the guard and invincible fortress that God promised us, according as it is spoken of, both in Exodus and in the Psalm, where it said that the people were disappointed of their strong hold, when they had once forsaken God. I pray you if we stand not in awe of God, is it not reason that he should make us afraid, both of men & beasts, yea and even of a sly when it does but fly by us, as the scripture tells us?
Behold, our God offers himself in his majesty, requiring that we should do him homage, by humbling ourselves unto him, and by offering ourselves both body & soul in sacrifice to him, that he may possess us: & we despise him, making but a mock at his holy word, so as he cannot get any service at our hands, for we strive against him like wild beasts. Seeing that this is apparent, is it not reason that he should chastise us, by making us to stand in fear of men? Yes: for what are we? Behold I am feared & made afraid, at the peering of a worm that does but put up his head at me. I need not to seek far to know the cause thereof. Let me but consider whether I have behaved myself well towards my God, in yielding him obedience in all things.
Nay contrariwise, I have turned away from him, and moreover I have played the rebel, I have leaped beyond my bounds, and to be short, I have fought against him: and therefore I must not think it strange, if I be afraid of men, which are nothing. Verily God well yet more laugh our pride and overweening to scorn. For he will make us to quake at the falling of a leak from a tree. To be short, as Salomon says, we shall flee when no man follows us: every little noise shall make us to think that we be pursued with main strokes. Verily it is a singular gift of God to have quietness of conscience, so as we may be assured of his defense. And on the contrary part, if we be not under his protection, we shall be dismayed without any cause on mans behalf, only because we have God against us. And so the cause why our enemies do so trouble us as we ought not where to become; is that we regard not our god. For is it reason that he should be our friend when we be not on his side? No: but he must rather let himself against us .
And that is the cause why Moses both in other places, and specially in his song that is in the 32. Chapter, said, How could it be that a hundred of you should flee before one man, and that a thousand of you should be chased by a hundred of your enemies, if it were not for that the Lord has forsaken you, and delivered you as Prisoners into your enemies hands? Consider then (said he) that when you be afflicted by your enemies, it is for that your God has appalled you.
For you be not worthy that he should put his power into you, or utter it in your behalf. And therefore when so ever we stand too much in fear of our enemies, & are so dismayed that we can hardly call upon God, but are overwhelmed with distrust and vexation of mind: let us understand that God has withdrawn himself from us, and has left us destitute after that fashion, because we be turned away from him, and have shaken off his fear, and not stood in awe of him as we ought to have done, in respect whereof he threatens us by men, & makes us to feel our own wretchedness, to the intent we should return unto him. Furthermore he shows well by the sequel, that his promises was not in vain. What a proof was there thereof, at the entering of the people into the land of Chanaan? For they had such a multitude of enemies, as might have made them all dismayed. But what for that?
God himself fought for his people. And that did the poor harlot well perceive, when she said to the men that were come to spy out the land, I know that your God is the God of heaven and earth, which reigns over all. And for proof thereof, I see that all the inhibiters of these countries, are astonished at the only fame and report of you, wherewith they be discouraged, that they be as good as vanquished already. She attributes this indeed to the wonderful working of God.
Now seeing that this silly woman, having but a little taft of faith, did lay so sure hold upon it: I pray you ought not we to behold the strength much more openly, which our Lord promises us here, which is, that he will cast a terror and fearfulness upon all those that are much stronger & mightier than we? It is said that even when God sets his mark upon kings & princes, the brute beasts which have no reason do stand in awe of them. And why is that? Because God works by a secret means unknown to us. If our lord had not such power to inspire men withal; surely principalities & seniories could not continue one minute of an hour. Now then seeing that God imprints such a mark, that he makes not only me but also beasts to stand in awe, & to be subject to those to whom he has committed the sword of justice: let us note that if we be his children, we shall also bear his image; insomuch that if we be under his tuition, we shall be defended in despite of our enemies: yea & we shall be feared, so as we shall perceive by the effect, that it is long of none but ourselves that we be not succored by him, and that although our unthankfulness do beat back his hand, yet does he overcome us with his infinite goodness.
For we see that although the wicked have the Law in their own hand; yet notwithstanding they be so abashed & dismayed, that they be quite and clean without heart. We must needs see it, or else we be duller than blocks. For our Lord has wrought with such power, that though we were blind, yet we might grope it with our hands, namely that God has daunted those that thought to have cut the throats throats of his children, even when no man durst lift up his little finger against them, insomuch that when they thought themselves to have won the goal, then were they seen to be so stricken down & discouraged, & call into such fear & perplexity, and so at their wits end, as they will not what to do nor where to become. Indeed they had the law in their own hand (as I said), they had practices and devices ynow, and the world sees that they had neither uprightness nor faithfulness in them. But yet howsoever they fared, they were discouraged, & were made to stand gaping & gazing one upon another, & could not tell what to do for fear. Hereby we see that our Lord not only held their hands tied; but also bereft them of heart; so as he disappointed them of wit & reason, by reason whereof they were so dulled, that there was less skill in them than little babes, yea or even in beasts. You see then how it is a goodly proof of that which is promised here: so as if we yield god his due honor, we should be the more stayed wider his protection, to walk on continually, yea & to keep ourselves from stepping out of the way.
Now let us take good heed to that which I has said, namely that such as do so go astray & give themselves to naughtiness, have not the protection which our Lord has promised: for they go willfully to cast themselves up as it were to the spoil. Therefore it is good reason that God should forsake them, & that they should find themselves to be taken unprovided. But if we walk in humility, & seek to be always guided by the hand of our God: then let us hardily put our trust in him, and we shall ever be maintained. Although men gape upon us like Lions with open mouth; & although we have not wherewith to resist them: yet will God be able enough to beat them back. We may be driven to sight; but in the midst of the encounter we shall be sustained as God has promised us, and that will be an invincible fortress unto us. That is the thing which we have to remember upon this place.
Yea and Moses said expressly, People or Nations that are mightier and stronger than you; to the intent we should not make comparison with the things that are seen, to think that God will not help us except there be some natural means, or some worldly entrance. No no, we must not be at that point: but we must consider that his power is infinite. Therefore we do him great wrong, when we restrain his power to that which our senses can attain unto. Nay, when our enemies are too strong and too mighty for us, and when it seems that they be ready to tread us under foot: even then must we persuade ourselves that God will utter his power to succor us. And therefore let us go on boldly, at leastwise so there be no presumption in us, and that we be not stubborn against our God. For there are two things which are very requisite for us. The first is that we give over ourselves wholly to the serving and honoring of our God: & secondly that we put our trust in him, and stick unto his promises, not doubting but that he will give things a good end, though they seem utterly past all hope. Thus you see in effect what we have to remember upon this lesson.
Now immediately Moses adds, That where so ever the people set their foot, they shall possess the whole land, from the wilderness unto Libanus, and from the great River Euphrates unto the Sea. For those were the bounds & borders which God had promised to his people; as appears in the person of Abraham. For the promise that is made here is no new thing, but a ratifying or confirming of the same thing that God had spoken long before. As if he should say, nothing shall bar you from enjoying the heritage that I have assigned you: stick you to me, & I will perform whatsoever I have said unto you.
True it is that is you have an eye to the great number of Nations which you have to overcome; you may be so scared as to say, How shall we now do, Indeed we be a great multitude of us; but what are we in comparison of our enemies, which are men exercised in fear of arms, & huge men like giants? As we have seen already heretofore.
Again they be nestled already, they have their towns well fortified and when we shall have taken a two or three hundred of their towns, yet is it nothing in respect of the rest, but our enemies will be continually both before us & behind us: You see then there were things that might well have made the people afraid. But it is said unto the; Although that land be never so large, although you have never so many cities to take, and although there be never so great a number of battle prepared for you: yet settle you yourselves upon the promise of your God, for he can skill well enough how to perform the thing that he has spoken: Shut you your eyes against all likelihood of things that may daunt your courage, and open your eyes to behold the inestimable power of your God, & doubt not but he will show himself faithful. Now we see whereat Moses aimed. But yet was not this thing accomplished to the full, until the reign of David &
Salomon. For although Josua made partition of their portions, & god appointed him to the office: yet were the unbelieving people mixed still with the Jews; and (which work is) whereas they should have rooted them out quite & clean, & have had peasable possession of the land: they paid tribute to their enemies, which held the in bondage like slaves & fleeced the wool from their backs. They were vexed in such sort, that they were as good as slain quick, & they endured such cruelty as was pity to see. It should seem therefore that God kept not touch with them, But here is an excellent goodly text, to open unto us the thing which I have expounded before, and which will come to be spoken of again, It is said that god will give his people the victory, conditionally that they keep all the commandments which are enjoined them. God ties it with a condition. Do whatsoever I command you (said he,) & then shall you find my power to such, as your enemies (do what they can) shall not be able to prevail any whit against you. Now let us see if the Jews were able to perform all Gods commandments. Nay, they were utterly disobedient unto god, & therefore were disappointed of his promise. Yea, but yet for all that he ceased not to make place for his own mercy still by means of their lewdness. For although their enemies pricked them like thorns; yet they held still the possession of the dwelling place that God had appointed them. Truth it is that it is said expressly forasmuch as you have behaved yourselves lewdly, and provoked your God, by refusing to go forward when he was ready to guide you: therefore shall you not overcome your enemies, but they shall remain still, and be as thorns in your sides, & as wasps to sting you, yea and they shall even pick out your eyes, because you have not taken courage as you ought to have done, nor submitted yourselves to God, to go forward at his commandment. Look what threatening are made unto them: & they perceive them well enough: and afterward they become subject unto them, insomuch that they were fain to bear charges & tributes even till they groaned again. But our Lord having chastised them so many ways, did afterward show unto them, that he failed not to pity them still; for he raised them up such men from time to time, as saved them from their enemies. And so howsoever the world went with them, they still enjoyed Gods gracious gifts, at leastwise in part: not that they were worthy, of them, but because Gods will was to be as good as his promise, so as me might not be disappointed of it through their own lewdness & unthankfulness. In the end, David and Salomon obtained the promise, so as God by their hand did let the people in full & perfect liberty, & their kingdom was perfectly established, because god had so promised. But we must note, that David and Salomon were a figure of our Lord Jesus Christ and we be sure that it is long of none but ourselves, that God shows not himself bountiful &liberal to the uttermost. For if we obeyed him according to his commandment; you should want nothing, but we should even in this earthly life feel his drawing of us unto everlasting salvation.
And forasmuch as he is the fountain of all goodness, he would give us such abundance of all things, that we should have all things at will; and we should pass through this world as through an earthly paradise, and afterward attain to the kingdom of heaven that is prepared for us. Look how God offers himself unto us in his law: but yet with condition that we do whatsoever he commands us. But we be so far off from doing it, that we drag back from it, and there is not that thought nor that affection in us, which is not enemy to God & his righteousness. By reason whereof, instead of the enjoying of his benefits which he has promised in his Law, he is same to become our enemy, & to arm himself against us, and to consume us till we be utterly come to nothing. Sometimes he thunders in such sort; we be overthrown in the turning of a hand. And whereof comes that? Even so it must needs be: for (as I said before) god shows himself liberal towards us & utters his great treasures towards us. But what? Our hearts are shut & locked up. And therefore must we needs be bereft of them, and feel the pain thereof; we must be so vexed as we may groan again, & be in such anguish of mind, as we may not wote where to become. Yet notwithstanding, if we be his, he never fails to mingle some sweetness continually with the corrections that he sends us. True it is that he bears with the wicked, and with such as are utter castaways: but yet in the end he is terrible to them and deals not in such wise with them, as he does with those whom he intends to reserve to himself. Although that naturally all of us be disobedient unto him, yet ceases he not to have pity upon us: and although we feel four blows at his hand; yet does he show us therewithal; he is not minded to root us out utterly. But surely we should continue still in our sins to the end, yea and rot away in them, were it not for his railing up of the promised David, that is to say, of our Lord Jesus Christ. For by his means we recover; which we had lost by our own sins, and so you see how Jesus Christ sets us in possession of the heritage that was promised us by the Law. Yet notwithstanding we should be disappointed of it, and it could not belong unto us, unless that Jesus Christ had as well made us partakers of the benefits of God his father in his own person, as redeemed us in our owns persons. Now then, we recover all this in him, whereas erst we were quite & clean bereft and cut off from the enjoying thereof. Therefore let us mark well, that whereas God made so many & so large promises to the Jews in his law, upon condition that they should keep his commandments: he meant to show that the same took no place, until the kingdom was established in the person of David. And therefore you must not allege as the beastly Papists do, who say: Tush, God promises us this and that, if we keep his commandments; therefore it follows that we win Gods favor by our own deserts, and that we purchase the kingdom of heaven, and are able to attain salvation by our own obedience; for God has an eye to yield unto every man according to his desert. They show full well, that they never understood one syllable of the holy scripture. And even this text without going any further, is enough to bewray their beastliness & ignorance. True it is that God promised his people that they should enjoy the land which he had appointed unto them: but performance thereof was to be deferred to the reign of David.
Whereupon let us mark how it is our Lord Jesus Christ which makes the promises of the Law available towards us, so as we shall not be disappointed of the things that are contained therein. And indeed, that is the very cause why the promise is made expressly to David &
Salomon, as it had been made before to all the people. And this serves well to make the doctrine yet plainer which I come to treat of.
For there are two sorts of promises in the holy scripture. The one is; He that does there things, shall live in them. The other is, He that believes in the son whom the father has sent, shall be saved. Look here two promises, between the which it behoves us well to put a difference; for they be far unlike. When god said, He that does these things: he binds not himself to us but with an if, namely that we discharge ourselves by performing his Law, and that, not only in part, but throughout and perfectly. But no man is able to do that; and herefore you see we be shut out from all hope, and we cannot look that the promise should be of force any more towards us, because of our default. For God continues always faithful but we suffer not his goodness to come unto us. Now when he sees us so bereft of all his benefits; he finds another new remedy for us, which is this : Look here my son who is universal heir both of heaven and earth; and he holds all the world in subjection, he has the whole fullness of the Godhead enclosed in him, my image shines most perfectly in him: which is showed forth in his Gospel: and therefore they that are members of this body, are made partakers of all the benefits which he has in him. That is the way for the promises to have their effect and force in us, and not to look simply to the doctrine of the law. For when God said, I will give you the land; to whom spake he? To all the people. But yet with condition, if you keep my commandments. And that was made void. As how? Because the people were disobedient, and kept not covenant with God. And so you see that the whole covenant was broken, so as God was set free again, and no longer bound unto them, he then? He sends us a king to whom he says, I will give you the land for your inheritance. He uses the self same words that are set down here by Moses. I will give you the land (said he) for your inheritance, from the wilderness unto mount Libanus, & from the river Euphrates to the great sea. And to whom does God give it? To David & Salomon. True it that he had given the same land before to all the people; but he people were banished from it through their own fault. And was it then but for one only person? Was it the worthiness of David or Salomon that made God willing to give them the thing which he had promised to all the offspring of Abraham?
No: but it was because they were a figure of our Lord Jesus Christ.
And in very deed when the Prophets intended to assure then people of the quiet state that was promised to them, and of the enjoining of the land; they said, I will raise you up a David. Now then, Gods offering to lay forth hi riches to all men without exception in his law, to maintain them withal in this present life, is as if he should say, whatsoever I have promised to give to the fathers of old time, belongs to you also, at leastwise if you obey my law throughly in all points, & not by pieces and starts. But we be so far unable to discharge ourselves of that duty, that we fall to despising of God, so as he is fain to show himself an enemy unto us. That is all that we be able to win by our keeping of the law, if we will needs stick simply to it as I said before. Nevertheless there is this other remedy for it. When our Lord
Jesus Christ comes forth & reaches us his hand to pull us to him; then we find that he is not without cause termed the universal heir of all the goods which God his father has. And his possessing of them is not for himself; for he is one self same essence with God the father, he has been the God of glory at all times. But in this flesh of ours & in our human nature wherewith he was clothed, he was ordained chief king, and the dominion of the world was given unto him, even as well in heaven as in earth. Now then if we be once grassed into his body, and perfectly made one with him; then shall we recover that thing in him, which we cannot obtain by our deeds, & deserts. And then shall we see that Jesus Christ being raised again unto glory, will of his goodness draw us after him, to make us partakers of all things that he has.
Furthermore, the telling of this thing unto us is not to give men scope to do evil; but we must mark that when God reserves us to himself to put us in possession of his goods, he does also reform us by his holy spirit. Yet notwithstanding, all that ever we can do, albeit that we be governed by God & have a good will to serve him, is of no value at all if it be esteemed of itself; but yet for Jesus Christs sake God will accept us and our works, and the inheritance shall abide sure & steadfast unto us: for we must not be afraid but that we shall attain unto it. It is not given us for our own sakes, but because we be partakers of our Lord Jesus Christ, & receive the grace that he has purchased us, so as we be reconciled to God by his death & passion, in respect whereof he is merciful to us, & we be sure of the forgiveness of our sins, because all our spots are washed & scoured clean away. Although there be sins & imperfections in us, which might make us blamable before God; yet are we justified and brought into his favor again, when he has once renewed us b his holy spirit.
Therefore if we go that way to work let us to doubt but the promise shall stand fast, so as we shall feel the effect & force of it to our salvation. But in the meanwhile let us not glory in ourselves, for there is no matter nor cause why we should do so.
Now let us fall down in the presence of our good God with acknowledging of our faults, praying him to make us feel them better, yea and so to feel them as that misliking and condemning ourselves for the, we may submit ourselves to our Lord Jesus Christ, beseeching him so to reform us by his holy spirit, as Gods image may shine forth in us, and we not fail to continue in the possession of the heritage which he has promised us, because it is not grounded upon our own works and deeds, but upon his free bestowed goodness. And moreover let us pray our Lord to be so gracious to us, as to give us such strength while we pass through this world, wherein we have a great sort of enemies to fight against, that we may get the upper hand of them, & be always certified more and more, that he is near at hand to such as call upon him & submit themselves unto him, that by that means he may continually be glorified at our hand, & that it may appear how he will always uphold us, if we fight under standard.
That it may please him to grant this grace, not only to us, but also to all people and nation of the earth, &c.
On Friday the 27th of September
1555 The 79th Sermon which is the sixth upon the eleventh Chapter
26 Behold, I set before you this day a blessing & a curse.
27 A blessing if you obey the commandments of the Lord your God which I command you this day.
28 And likewise a curse if you obey not the commandments of the Lord your God, but turn out of the way which I command you this day, to go after orange gods which you know not.
29 And when the Lord your God shall have brought you into the land which you goes unto to possess it: then shall you set the blessing upon mount Garizim, & the curse upon mount Ebal.
3o Are they not on the other side of Jordan, on the west side in the land of the Canaanites, which dwell in the plain over against Gilgal, beside the grove of Moreh?
3I For you shall pass over Jordan, to go & possess the land which the Lord your God gives you: and you shall possess it & dwell therein.
32 Take heed therefore, & perform all the ordinances & laws which I see before you this day.
The protestation that Moses makes here, serves to show that men themselves are the cause of all their miseries, & that it is not for them to seek the blame thereof any where else. And on the other side, that when God declares his will unto us, the way of welfare is showed us, & it is long of ourselves that our life is not happy in all respects throughout. So then, the meaning of Moses is, that God does men a singular good turn, when he vouchsafes to teach them by his word.
For when they have the record of his will, it is as good as a showing of them how to attain to salvation, & how to prosper in this transitory life. Contrariwise also they be warned that if they fare not the better by the doctrine that is delivered unto them, unhappy are they, & they have not cause to complaint of God afterward as though it were long of him; for they had choice. Therefore when we have been instructed in Gods word, & known the true & pure religion: if we hold not on through out, all the blame is to be laid upon ourselves. For God had showed us the good way; & we held it not, ne kept ourselves in it.
Needs therefore must we be barred from all excuse, and God must hold us as convicted for that we had lever to perish willfully, & to go to destruction, than submit ourselves to him who was willing to have led us to life & salvation. For this cause Moses says, Behold, this day do I set before you a blessing & a curse. As if he should say; Bethink yourselves: Seeing that God has commanded me to publish his law, it is not for you to fall asleep: For on the one side he shows you how you may prosper all your life long: namely by obeying him. On the contrary part think not to escape scot-free when ye shall have disobeyed your God; such unthankfulness shall not abide unpunished. For God must needs be revenged of such as have refused his doctrine & made no reckonings of it.
So then, first we be done to understand that the having of the knowledge of Gods will is an inestimable treasure. All of us are desirous to lead a happy life, but there is no mean for us to attain to it, unless God open us the gate to come unto him. If it be alleged, How then? Shall not men be blessed, if they endeavor to do well?
Will not God accept all their service when he sees them go on with a good intent? Let us mark first of all, that men may (to their own seeming) have as great devotion as is possible, & yet they shall but err. To wean that we do well is not all that we have to do. We must be sure that the way which we take is no by path, but the way that leads straight forth unto God. You see then that we cannot be sure of any blessing, that is to say, that our lives please God, and that the service which we do him is well liked of; until he have showed us what he requires & what he allows. For so long as we walk after our own imagination, we go the clean contrary way; & instead of going forward we go back. Mark that for one point. Again, for the second point, when we have done all, yet is God nothing beholden to us for it. What owes he unto us? [Nothing.) Now then all that we can hope for is by reason of the promise that he makes unto us, & by telling us that is we keep his law, we shall not lose our labor nor be disappointed, but we shall have a good reward at his hand. Gods saying so, is the ground from whence the blessing springs that Moses speaks here. And it is the same thing that S. Paul tells us, where he presupposes that even before the law, men could not deserve any thing: & not without cause. For if wee had done all that which were possible for us to do, (as I said before) were it possible for us to deserve aught at Gods hands? No: for we owe it him every whit of it, & he owes nothing unto us. And so you see why Moses says here, that when the law was published, then was a blessing let before the people. As if he should say, Heretofore you have known no rule, you have been as the wretched infidels which go on at all adventure & have no certainty to unit unto. But now has your God gathered you to him, & showed you the right way. Therefore the way for you to lead a happy life is to obey the will of your God.
Also here is a promise added to it, whereby the people might be in the better hope that God would bless them. It is all one then with that which I have told you already, namely that God is very gracious to us, in showing us after what manner we ought to lead our life. For without that, we might martyr ourselves as much as we listed, & yet it should be to no purpose. Wherefore let us beware that we receive the word the more reverently which is preached unto us in his name, specially seeing it brings us a blessing, not only in that we learn thereby to know what Gods will is, & how to live in his favor; but also for that he binds himself of his own good will: insomuch that although no duty compel him thereto; yet vouchsafes he to covenant with us in such sort, as we shall not serve him in vain. But here a man might call a doubt, how it comes to pass that Moses speaking of the law, says that he sets forth a blessing? For (as was declared yesterday) whatsoever God promises us in his laws, we fare never a whit the better by it, because of the condition that goes with it, which is that the promise of his blessing is tied to performing of his commandments. But no man does that; & therefore are we all disappointed of the promise of the law, by reason of the impossibility of the condition. It should seem then that Moses speaks to no purpose in this text, in promising a blessing to the people. And indeed we hear how S. Paul speaks of it. He said that the law brings nothing but Gods wrath & vengeance; for it rebukes every one of us, so as there is none of us all that is righteous, neither has ever any man been. All of us then are convicted by the law, as transgressors against Gods righteousness; & so be we in danger of endless death.
Since it is so: it follows the law of itself can do no more but shows us that we be accursed of our God, & that he is our deadly enemy & must needs be our judge. And where is then the blessing that Moses speaks of here? The answer hereto is this; that if we look no further but what we be in our own froward nature, in respect of the sin we have drawn from Adam: the law can do nothing but curse us. For whereas God shows us what our righteousness ought to be; if we fall to the examining of our lives; we shall find that we have offended him in every point, & therefore we be past hope. Yea, but that springs not of the nature of the law, but of our own sinfulness, in that we are stubborn against God, so that instead of obeying him, we endeavor altogether to follow our own wicked lusts. The law then as in respect of ourselves, brings nothing but wrath & death. But as in respect of itself surely it brings blessing. For were we as we ought to be, that is to wit, were we so sound & uncorrupted that we were as throughly disposed to serve God as was our forefather Adam by creation before his fall: the law should bring us his blessing. For why? It shows us that we must love God with all our heart. When we be once joined unto him, & when we be once knit unto him in all perfection of goodness, of joy, of life, & of glory; then shall this saying be found true. For were we of nature good & right, we should be answerable to this doctrine, & we should observe it: & so should this blessing be performed towards us. Whereof is it long that as now the law brings us nothing but, death & damnation? Even for that we be not able to receive the promises that are contained there. Our Lord said, Come you to me, & I will fill you full of all goodness; & we shrink quite & clean from him. So is it not long of the doctrine. Whereof then? Even of ourselves. Where is the fault to be found? In the law? No: but in our own selves. Now then let us mark, that whereas Moses protests here that he sets a blessing before the people, his so doing is not without cause.
But here it might be replied, that although our own sin be the let that we be not made partakers of the blessing that is behighted in the law to enjoy it; yet notwithstanding, forasmuch as we be utterly excluded from it; it is in vain for him to say, I set before you a blessing. That is not so: For we have two points to note. The one is, that Gods speaking after that manner concerning his word, is to the end that we should have it in reverence & estimation, & also love it & set our hearts upon it; & moreover fall to the considering of our own cursedness, so as we might be humbled & cast down, & be sorry when we see our benefit turned to our bane, & our life into death because we be not disposed to receive it. But God shall have won nothing at our hands by letting us alone there: we must be fain to go one step further. Forasmuch as we see ourselves bereft of the blessing of the law so long as it continues but a dead letter; that is to say, so long as it does but only tell us what we should do, & gives us not power to do it indeed we must resort to our Lord Jesus Christ, whose office is to write the things in our hearts which God had written in stones, that he may make us willing to obey, instead of our swerving aside to the contrary. Again, our Lord Jesus Christ has deserved this blessing for us; that we might henceforth be received into favor for his lake, & our works be accepted at Gods hand though they be nothing worth of themselves. For we come not as every man in his own person, nor as they that had performed the law themselves: but we come in the name of our Lord Jesus Christ, as members of his bodies. You see then that the blessing is performed in us by seeking the remedy which we want, which is that whereas
God has promised to bless men upon condition, forasmuch as the same boots us not, there is added another point of favor, which is that he receives us for his sons sake, & writing his law in our hearts, imputes not our sins unto us; by means whereof we fail not to be partakers of the blessing that is contained here, though we be not able to perform the law, but that the same pass our ability. Mark that for one point.
Now let us come to that which Moses says concerning the curse. He says that like as the law offers us Gods favor, which is the blessing that tends to our welfare; so also we must not let light by the threatening that are set down there. For if we give deaf care to Gods speaking, so as our hearts rankle against it through stubbornness, or we play the scoffers which turn all things to 8Laughter: let us bear this in mind, that howsoever the world go, Gods word shall either be our life or our death, there shall not so much as one word thereof fall to the ground. Such as benefit themselves by those things that are told them on Gods behalf, shall find that the doctrine serves to their salvation: And on the other side, the despisers thereof, and such as refuse to be taught by it, must yield an account thereof, and they shall feel that no one iote of it shall be lost, neither is to be despised.
For should the thing be undone and vanish away without effect, which passes out of the mouth of God? No. And therefore let us mark well, that if men cannot find in their hearts to use Gods doctrine to their benefit when he sends it unto them, it shall turn to their everlasting death, and their damnation will be doubled, because they held scorn of the benefit that was proffered them. And this is very needful for us. For we see how men dally wit Gods word; and they that cast it not quit and clean away, do think themselves to be more than half perfect; because they become not utter enemies to fight against it, they bear themselves in hand that God ought to hold himself contented with it. But think we that God will suffer so good a thing to perish? He offered us life, and we refused it: and does not such unkindness deserve horrible vengeance? Again, God sets ore store by his own honor, than by the salvation of our souls. And good reason it is that he should: Now he has showed us after what manner he will be glorified by us, and we make no account of it but reject it utterly. And therefore let us consider well, that if we receive not the blessing of Gods word, that is to say, if it serve not to reconcile us to him, that we may take him for our father: we must (spite of our teeth) feel him our judge, and his word must condemn us. Whereas it should have been a witness of is love towards us to bring us to salvation, and to the inheritance of the kingdom of heaven: it must become an incitement to pass upon our lives, so as we shall be accursed in this present life, and after our death Gods vengeance shall pursue us for ever, because we obeyed not Gods word when it was preached and set forth to us.
Now then, seeing that God tells us that this is the convenient time and that he calls us into him: let us learn, let us learn I say to go to him and to make hast, least this threat light upon us, that we be cursed for our wickedness, in that we lifted not to receive the benefit that was offered us. And specially nowadays we ought to be the more provoked thereunto, because our fathers of old time had not the like occasion. It is true that Moses might well say he offered the blessing to those people in the law: But we in these days have the blessing set forth more openly in the Gospel. The promises at that time were dark, and they pointed at Jesus Christ, howbeit a far off. They yielded some small taste of life; but we sat this day have our sill of it, so as God gives us even his heart there without omitting of any thing, to the intent to make us to perceive his inestimable love, thereby to draw us and to win us unto him. Sith it is so that the law shoes us it aloof, and the gospel brings it nearer to us. Let us not be so forward as to shrink away as though we would need spite God of purpose to be cursed: but let us rather embrace the blessing which costs us nothing as they say: For there is no more for us to do but to receive it willingly according to the promise which he makes us, saying Open your mouth and I will fill it. And for the same cause also does S. Paul say, Now are these acceptable days, now are these days of salvation; how the same is to be applied to the preaching of the Gospel. His alleging of that text of Esayes is as he should say, Our Lords desire is nothing else but to do the office of a savior among us. And therefore suffer him to show himself such a one. Again, let us understand that we need not to seek far for him, for he offers himself to us before we once think of him,. To make us perceive his fatherly kindness and goodness. And on the contrary part, when he threatens us and is minded to make us feel his rigor; he runs not upon us at the first dash, neither lifts he up his hand by and by to strike us: but only shows it us first aloof. Yet notwithstanding, howsoever he far, let us mark that the Gospel is never preached, but that he witnesses on the one side that he is ready to receive men to mercy and to open them the gate of his kingdom that they may go into it and on the other side that if they be stubborn and willful I their wickedness, it shall not boot them to think to escape, or to ween that the word shall be vain and to no put pose: for God will always give it force and power. What to do? To destroy those that have so refused it, and trod it under foot and made a mock of it, and openly resisted it. Now by the way we must call to mind again what I have touched already heretofore in following Moses discourse: namely that God promises not any blessing but to such as obey his commandments like as one that other side he threatens none but such as turn away from him. And thereby he shows that men may well take much pain, but they shall but lose their labor if they rule not themselves according to the law.
Here you see how Moses says they be utterly fruitless. In deed that Papists, Turks and Jews doe persuade themselves, that they deserve much at gods hand by their doing of things upon their own head, when they be able to say; I take it to be very good. They bear themselves in hand that they come very near to God by their wandering in their windlasses after that fashion. But on the contrary part we see that God promises not anything but to such as obey his word. Therefore if we indented to be un-disappointed of our hope, let us seek to know Gods will by asking it at his own mouth, and thereupon let us simply obey whatsoever he tells us. For as long as men rule themselves after their own imaginations, or after the traditions of men, it is no obedience, but a displeasing of God, and he will not admit it to come in their account. Thus much for the first point concerning this blessing.
On the contrary, how much so ever men repine at it, setting themselves against us, yea and condemning us for our refusing to follow their foolish inventions; God acquits us here, for he threatens none but such as rebel against him. Nowadays the Pope thunders against us, because we.. ill not be subject to him as other do, which hold down their necks unto him and yield themselves in bondage to him like wretched beasts.
True it is that their imagining that he has power to ding us down to the deep pit of hell, is the thing that amazes them, and makes the rude and ignorant sort to quake. But forasmuch as we hear it at the mouth of our God, that we need not be afraid except we have disobeyed him: let us hold us to it, and behold to laugh all the popes menaces to scorn, for they be no better than the rattling of a bladder with a few beans init to fear a young babe withal. In deed it makes a great noise but yet it is but a toy. And even in like case is it with all the menacing that men can make.
But here is yet one other saying well worthy to be noted. Moses says that the curse shall come upon the people when they turn away from their GOD to serve strange Gods and such as they have not known.
Here again he shows that they which have been rightly taught, are much more blameworthy than the wretched infidels. For they spite
God maliciously and willfully: they offend not any more of ignorance, but turn aside willfully from the way that God had willed them to walk in, and seem to make war against him of set purpose: by means whereof they make their condemnation the grievous. And therefore let us mark well, that we which have received the doctrine of the Gospel, shall less excusable than the papists, if we obey not our God.
For the papists hold on still their old trade, they be gone astray like silly beasts, and all that ever they do is but filth and abomination.
This is true. And yet do we for our parts much worse in turning away from our God, after his coming unto us, and that he had brought us nigh unto himself. And Moses says expressly; The Gods which you have not known. Wherein he rebukes the malice of men, in that they had lever to follow the uncertain than the certain. True it is that we have a clean contrary ground in nature. For if a man be demanded whether he had lever to be sure of a thing or to be doubtful of it, he will always say he had lever be sure of it. And yet for all that, we seem all of us to strive who may be most wearing, doubtful, and uncertain of his soul health and yet not withstanding what is there that we should make more account of? And God is ready to assure us of it, warranting us it by his word, so as we cannot fail of it, if we obey him. We hear it and can Godly? No: and therefore let us go on as he has commanded us, Nay, we be loth to do so. And what do we in stead thereof? I trow, I ween. Loc at what point we be! Let us see how the papists do. When they should pray unto god, this one good point they have, that they know themselves unworthy to prease unto him.
That is true. But behold, our Lord gives us a remedy, which is, that our Lord Jesus Christ shall be our spokesman: so as if he intreat for us, we shall be admitted and God will hear all our prayers. It is the thing which the holy scripture assures us of every where. But what do the Papists? I am not worthy to prease unto God (Say they) and therefore I will go seek to the virgin Mary, S. Michael and S. Peter: and thereupon they devise and set up a Great sort of Saints at their own pleasure. And what a dealing is that? Sure we be that our Lord
Jesus Christ will not sail us: for as much as it is his office appointed him of his father; he will discharge it. And why then do we not go right forth unto him? He will be a good stay for us. Come unto me says he, alluring us gently. Again we have promises innumerable, t hat if we resort unto him we shall not be disappointed of that which we hope for: and yet for all this we lean to our own weening, and we say, to my seeming I were best to go to S. Michael or to our Lady.
And so we fall to forsaking the certainty that God has given us, to ketch an uncertainty and in likewise wise deal we with all the rest.
For in serving God according to his law, we be sure that our service shall be well taken. But the Papists fall to inventing of this and t hat, and leave the law of God: and is not that a forsaking of the certain to follow an uncertain? Yes and t hat is against nature. Therefore it appears that we be blinded by Satan. For we have the clean contrary in us by nature. We have with enough to say, I would fain be assured and we be loth to hazard ourselves at all adventure and yet in this case we be so mad, t hat neither ropes not chains can hold us. My alleging of these examples is to show after what sort we should put this doctrine in use: for it falls out that men have willfully estranged themselves from God in all cases. How so? For whereas God has discovered himself unto them; they have not vouchsafed to hold themselves to him, but rather have busied themselves about their own dreams and dotages. Indeed, they will easily say, We know there is but one God the maker of heaven and earth: but in the meanwhile they hatch a whole swarm of other Gods, as we may well perceive by the idols which they have forged. And whereof comes that? Even of this, that whereas men knew God, yet they have had no lift to glorify him, but have wandered away after their own imagination, by means whereof they be turned away from him. And at such time as God gave his law, the blessing was darksome than it is nowadays in the time of Gospel. Behold, God does not only report himself to be the maker of heaven and earth, but also because he is incomprehensible and his majesty passes all our understanding: he will have us to look upon him in his lively image, that is to wit in our Lord Jesus Christ.
He is the son of God, which has showed himself so familiarly that we may be sure enough that we worship the living God forasmuch as we know that the wholefulness of glory and of the Godhead dwells of him. That is the cause also why the Prophet Esay speaking of him, faith, Lo this is he, lo this is our God. If the case stood so with the fathers of old time, that it behooves them to stand upon a certaiity even in the time of the law, so as God would not have his people hang in doubt, but that they should be certified of as much as was for their behoove and benefit: much more ought we to be sure nowadays. For we have a large discovery of things in our Lord Jesus Christ, so as the voice of the prophet Esay; Lo this is he, lo this is our God, ought to found continually in our ears; by Reason whereof it is not for any man to turn away from it, nor to run gadding at rovers, nor to reel one way or other; but we must know and assure ourselves that we have the full and perfect measure of all wisdom, if we can hold us to Jesus Christ, and to the things which his doctrine teaches us. But herein we see how the wretched world gads up and down, every man trotting after his own way, so as every mans will is to astray: and yet notwithstanding we shield ourselves with ignorance. When we have shut our eyes after that fashion against the light, when we have stopped our ears against the doctrine of salvation, when we have turned our backs upon him at his showing of his faces, and when we have spit at him for his reaching of hand unto us: yet we fall still to excusing of ourselves by ignorance. So then the thing which we have to remember here in this place, by Gods upbraiding of men with their turning away from his word when it is preached unto them, is that their so doing is through is devilish stubbornness and that (even by the witness of their own conscience) it is a worshiping of Gods which they have not known. For our faith must not be uncertain, it must not be an opinion or weaning, but it must bring a sure knowledge with it. And what manner of knowledge? Truly as in respect of our own wit and reason, if we intend to come unto God, we must worship him with all humility and remember that his secrets surmount our understanding. But yet here withal it behooves us to stand upon so sure a ground, even by knowledge; as our own consciences may bear record of it, and we be able to say with S. John, we wote well that we be the children of God. Lo here what the true Religion is. It is not an unadvised zeal or a liking that men cast to this thing or that: but a sure known doctrine grounded upon Gods truth, where through we be able to say that it is he which has spoken to us, and that he is a faithful witness of the things that are for our welfare and salvation.
And again, whatsoever we allege, we shall always abide convicted of our malice. So that when we have once been taught the word of God, if we afterward worship Gods whom we have not known, if we swerve aside to any superstition or if we continue not in the pure simplicity of the Holy Scripture: surely we shall justly be accused to have had strange Gods, and to have been forgers of them, as folk that love the untruth better than the truth. According whereunto S. Paul speaking of all such as obeyed not the Gospel, faith it is good reason they should be stricken with horrible blindness, and that forasmuch as they honored not the creator it was meet that they should become underlings to the creatures, that is to say, to the things which they had dreamed in their own fond brain and foolish fancies. Now then seeing that our God has taught us, let us learn to hold ourselves at a stay to his word, and to understand in what manner he has showed himself unto us, and let us benefit ourselves by all the records which he gives us and beware that we wander not one way or other, nor follow not our own leasings. For there will be no excuse for such as would not be certified of God when he was ready to do it.
Now in the end Moses Adds, that when the people were come in to the land of promise, they should divide their company in two parts: the one half upon mount Garizim, and the other half upon mount
Eball: and that they which should be upon mount Garizim, should pronounce the blessings; and that those which should be upon mount Eball, should pronounce the curses, which thing we see was done accordingly. For this commandment shall be rehearsed yet again in the 27the Chapter of this book. And Joshua in his eighth
Chapter declares that he had obeyed the commandment of Moses.
The effect of the story is, that when the people were entered into the land, they should meet with two mountains, the one called Hebal and the other Garizim. Now God had commanded that one part of the people, namely certain tribes, should be on the one side on mount
Garizim, and the rest of the tribes should be upon mount Hebal and that the Levites should stand in the minds of the host bearing the Ark of God, to show that God was chief so ever in there and that the Levites were as witness of sureties to undertake matters in the behalf of the people, like as if there were two parties to make some solemn match or covenant, a notary or register is present to take an oath betwixt them; even so God had ordained that the people should be there to hear and receive the doctrine of salvation and that they should answer on their part, as in the passing of some solemn contract to the end they might know upon what condition God had chosen them and preferred them before all other nations of the earth, as shall be showed hereinafter in the foresaid 27th Chapter.
And what were the blessings? They were a rehearsal of the same thing that God had spoken afore: namely, all such as keep my law shall be blessed; All such as worship me with a pure conscience shall be blessed; all such as hallow my name, shall be blessed: all such as obey their fathers and mothers, shall be blessed: all those live chastely shall be blessed: all those abstain from deceit, extortion and all manner of evil shall be blessed. God then on his part promised blessing after that manner. Here unto the people answered, Amen, Amen: that is to say, so be it: whereby they ratified that which had been spoken by the mouth of God. Again, on the contrary part, the curses were uttered on mount Hebal in this wise: Cursed be he that turns aside after strange Gods: Cursed be he that dishonors his father or his mother. Cursed be he that offends in theft or in whoredom: Cursed be he that performs not all the commandments contained in this book. Amen, Amen, said the people. When the curses were uttered after that fashion, it behooves every man to answer Amen. And so you see what is said in this text.
Now let us mark that by that means God meant to touch the people nearer to the quick, by their agreeing to such a covenant. And the same belongs unto us. For although we have not the same ceremony that was observed at that time, yet have we the truth howsoever the world go: and whensoever Gods word is preached unto us, although we receive it not, yet shall it not fall to the ground, but it shall light upon our heads spite of our teeth, and it shall be an intolerable burthen to sink us down to the bottom of hell. Therefore when we receive Gods word into our hearts, let beware that we like well of it and that we ratify the promise of our salvation which he makes us.
Now he adopts us to be his children; and if we be his children we be also his heirs. Therefore when we embrace the preached word by faith and obedience, although our mouth speak not a word, yet do we confirm Gods truth to our salvation, according to this saying of S.
Johns, that as many as believe in the only son of God, have set to their seals that God is true. Thus you see how the full measure of our salvation and of the promise is accomplished and has his full effect and power, when we on our side do answering rightly Amen. And although it be not spoken with the mouth, yet let the heart say it: for that is the chief point. True it is that if there be faith in the heart, the mouth must need agree unto it also; according to this saying of the Psalm, I did believe and therefore will I speak, which saying, is alleged likewise by S. Paul to the Corinthians. But my speaking at this time is of the ceremonic; namely that although we have not a mount Garizim and a mount Heball among us, although there be not a visible Ark among us, and his once setting down of a memorial thereof before us is sufficient for us, to make us know that the same belongs to us at this day, and that the preaching of the Gospel unto us in the name of our Lord Jesus Christ, is all one as if we confirmed
God to be our father by our saying Amen. That is the very mean whereby we be received to be his children, and whereby we be assured of the inheritance of the kingdom of heaven. For otherwise, how were it possible that we wretched creatures should attain so such dignity, as the God should vouchsafe to win us by gentleness, and utter the good love that he bears us and be willing to have us to be his, to the end that he might be owner of us? Must it not need be that we be worse than forward if we benefit not ourselves by such grace? Yes, and therefore let us learn to answer Amen willingly, when our Lord behights us his blessings. For on the contrary part, although we harden our hearts and shut our eyes, yea and grind our teeth at God as it were in rage and dispite of him: yet must there follow an Amen thereupon, which shall burn us like a fearing iron, whereby God will show that his word is as burning fire to consume all things, so as we must need feel the inward scalding there of when God utters the power of his word, by reason whereof we shall be in continual unquiteness and torment forever, if he set himself against us. Yet for all this the faithful must answer Amen as well to the blessings as the cursing. Amen, by embracing the grace that God offers us. Does God offer himself so unto us? Comes he so seek us out when we be utterly lost and forlorn? Does he come down to these horrible miseries wherein we be plunged? Well, then it is our duty to go unto him, and not to be so forward as to draw back when he allres us so gently. Thus you see how we must answer Amen to the blessings, by embracing the grace of the holy Ghost, that we may be guided and governed by it, and made acceptable to our God, by fashioning our life after the rule that he has given us, in resting upon t he grace of our Lord Jesus Christ, whereby he is reconciled unto us, and accepts us for righteous, insomuch that although we be sinners, yet he receives us for his son same, and covers all our sins and vices.
After that sort therefore must we answer Amen, that our Lord may perform all the free promises which he has made unto us.
Also we must answer Amen to the curses. For why? We have such a number of contraries in us, as is pity to see. Although God have given us a good desire to receive his word, and that we receive it in deed; yet do we it not to the full. For we drag our legs after us; there is always some gain striving in us; we have still some remnants of our flesh, and besides that, there is too much stubbornness in us, so as we be like asses that have need to be driven forward by forece. And therefore I said that we must answer Amen to the curses. When we see that God will have us to pass through the afflictions of this world, and through the cares that are upon cares: Let them provoke us to repair unto him, and let us assure ourselves that oftentimes his causing of us to feel his curse, is for our benefit. Moreover let us consider thus with ourselves: Alas, if God curse all such as transgress his commandments; what shall become of me? Now then let every of us find such fault with himself, as we may patiently endure whatsoever it pleases God to lay upon us in this present life. Thus our pronouncing of the curses must be to the end that they light not upon us. For they that quicken up themselves after that manner, shall be set free from the curses. And let us mark by the way that when we shall not have performed all, the commandments of the law, we have a remedy for it in our Lord Jesus Christ, for otherwise we should be accursed everyone of us, according to this allegation of saint Pauls to the Galathians: Cursed are they that perform not the whole law to the full. Whereupon he concludes that all men are cursed of God as in respect of their own works, and that if we will be justified by our own defects, we must go seek our payment in hell. For God has shot out one thunderbolt against all mankind, in saying, cursed be all they that perform not the whole law. But no man performs it. Even the holiest men in the world are indebted in that behalf. So then S. Paul rightly concludes, that we be all accursed in ourselves. But yet he sends us to our Lord Jesus Christ, and tells us that forasmuch as he is given unto us, we be set free from the rigor of the law: so that whereas God as now does teach us his will, telling us what way we should walk, and setting before us both his promises and his threatening: although our lives be still imperfect, yet will he not cease to accept us., so we have recourse to him which has supplied our want. For our Lord Jesus Christ has made such satisfaction by the sacrifice of his death, that God accepts it in full payment to cover all our faults. Therefore let us repair thither, and let us so plunge ourselves in it, as we may be cleaned and scoured from all our spots.
Which thing will come to pass, if we learn to walk in humility and fear before our God, and abuse not his goodness and patience. For that is the mean to make us acceptable unto him, so as his curses shall be turned from our heads, and his grace and blessing so increased after he has once uttered the same, as it shall grow continually in us, until it become to the full perfection.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him &c.