Sermons on Deuteronomy, Sermons · Sermon 44
On Thursday the xviij. of Iuly. 1555. The xliiij. Sermon which is the fifteenth and last vponupon the fifth Chapter.
28 At the same time the Lord heard the voyce of your words when you spake to mee: wherevpon the Lord said to mee, I hauehave heard the voyce of this peoples words which they hauehave spoken vntounto thee: all that they hauehave said is good.
29 I would they had such heart to feare mee, and to keepe my commaundementes alwayes, that it might goe well with them and with their children for euer.
30 Go say vntounto them, Returne ye into your tentes.
31 But as for thee, tarie thou here with mee, and I will tell thee all the commaundements, Ordinaunces and Lawes which thou shalt teache them, that they may do them in the land which I giuegive them to possesse.
32 Therefore see that ye doe as the Lord your God hath commanded you. Ye shall not bow aside to the right hand nor to the left:
33 But walke in all the wayes which the Lorde your God hath commaunded you, that ye may liue, and that it may bee well with you, and that your dayes may bee lengthened in the land which you shall possesse.
ACcording to that which was declared yesterday, God in this text sheweth that he graunteth the peoples request, and giueth them the choise of that which shoulde bee best for them. And hereby wee see, that he meant to make the people to feele his goodnes, of purpose to win them the better. True it is that he might iustly subdue vsus to him by authoritie, and he could doe it: but hee had much leuer to deale with vsus by fatherly gentlenesse. That then is the cause why he shewed himself agreeable to the people. Therefore let vsus marke well, that God hath such regard of our weldoing and welfare, as if the choise were in our owne hands, we could not wish better thā he doeth. It seemeth not so at all times: but yet is it so in deede. Furthermore he addeth yt he graunted not the peoples desire in any other respect, than for that he himselfe liked of it. For now and then God graunteth men their requestes, howbeit, it is for their importunatnesse sake, and the thing turneth to their condemnation. As for example, when the people were desirous to eate flesh, it is true that they had their fill of it: but they paide right deare for their shot, for they spited God by their wilfull desiring of the thing that was withheld from them.…. 11.33. Neuerthelesse it is true that God did fully satisfie the murmurers, so as they had wherewith to fill their bellies: but it had bin much better for them to hauehave starued for hunger. But it is not so in this request whereof Moses speaketh here: for GOD sayeth expressely, That they meant rightly. As if he should saye, keepe that course still, and yee shall see howe I will pleasure you. Yee hauehave desired that yee myght hauehave a man to speake to you in my name, and I am contented with it. Nowe then it ought to perswade you the more, to receiue the doctrine that shall bee preached vntounto you from mee, on my behalfe, for as much as I hauehave done it at your desire and choyse. But yet yee must not thinke that I meant to please you without reason or cause why. For I assure you, all thinges shall goe well with you, if yee keepe on this course of profiting in my woorde, so as whensoeuer Moses shall come vntounto you of my sending, you giuegive reuerent eare to the thinges that hee shall tell you for your welfare. And so let vsus marke well, that when Gods woorde is preached vntounto vsus by men, they doe it not vponupon their owne head, but bicause GOD hath giuen vsus here the doctrine that is for our benefite. And this ought to settle vsus the better, that wee bee not mooued with any fond affection, to chaunge as our manner is, to delyght alwayes too much in Nouelties. Let vsus vnderstande that the thing whereunto wee must holde our selues, is that wee must giuegive …are to the preaching of Gods woorde, all the time of our lyfe. And why? For it is not onelyonly his will that wee should doe so: but also he sheweth vsus that it is for our behoofe.
Besides this, GOD wakeneth the people here, to the ende they should thinke better vppon the keeping of the commaundements of his Lawe, than they had doone. For the people had saide, we wil do it. And sayth God on his side, who will giuegive them the heart to doe it, and who will giuegive them such disposition of minde? And by those wordes he doth vsus to wit, that it was an easie matter for them to promise, as men commonly make great protestations with full mouth, but whē it commeth to the performance they shewe well that their promising was at alauenture. God therefore to make the people perceiue how hard a matter it is to keepe the lawe, sayeth here, I would fayne it were so. For the Hebrew woord which he vseth where he sayth, who wil giuegive thē the heart, importeth as much as when wee say, be it so: I would faine it were so. True it is that here God speaketh after the maner of men: for he needeth no more but wish things done, all things are in his hand. And therefore it might be replyed, Lord it belongeth to thee, and askest thou who shall giuegive them the heart? To whom belonges that to doe? Man of himselfe will neuer incline to good, but he must bee driuen to it by some other meanes, and that can no creature doe, but it is thy spirit that must doe it. Now then seeke not thou who shall giuegive them the heart, but let the power of thy spirit vtter it selfe, and then shall they doe it. Likewise we shall see howe God will say,Deut. 30.6. I will giuegive you a heart to feare mee. If it were in vsus, why shoulde he say so? But he saieth that it belongeth to him to doe it, like as he addeth by the Prophet, I will giuegive them a heart to obey mee.Ie. 32.39. & Ezec. 11.19. and 36.27. As much shall wee see hereafter, where he saieth, I will cause them to keepe my commandements. God then chalengeth to himselfe the instructing of men, and the gouerning of them by his holy Ghost, to the intent they should be subiect vntounto him, & submit themselues to his righteousnesse. And why then doth he pretend to wish it in this text? It is bicause he speaketh after the maner of men, as he doeth in many other places. And (as I said afore) it is to the ende that when there is any mention made of walking in obedience to Godward, wee should vnderstand that it cannot bee done without hardnesse, and that our wits should be wakened to apply our selues earnestly to that studie. Therefore whereas men promise vnaduisedly, that they will worke wonders in obeying God and in keeping his Lawe: let vsus vnderstand that we must examine our owne abilitie, and then we shall finde that there is nothing but all maner of weakenesse in vsus. So farre off are wee from being able to perfourme all that is commaunded vsus▪ that wee knowe not at which ende to begin.Phil. 2.13. Nay, wee hauehave not the skil to conceiue one good thought, vntil God hauehave reformed vsus, drawen vsus to him, giuen vsus the minde, and therunto added abilitie to put our desires in execution. Thus ye see what is ment by this saying, And who shal giuegive thē the heart? or I would it were so.
Hereby wee be warned to take heede, that we presume not vponupon our owne strength, to bee too bolde. For when we beare our selues in hand that wee can doe all things, it is the cause of our ruin. And God doeth iustly laugh such ouerweening to scorne. But let vsus learne to feele that we can do nothing: and that although we be bound to fulfill all that euer God commaundeth vsus: yet it followeth not therefore that wee bee able to doe it, but rather that we be vtterly vnable. Neither is it so small and common a matter to louelove God with all our heart, with all our minde, and with all our power, as if wee needed no more but to say, yea, I will goe about it out of hand: but it is a thing that passeth all that is in man. When we once know that the law containeth too high a righteousnesse for vsus to attaine vntounto, and that wee on our part are so weake as is pitie to see: then will we learne to sigh before God, and consider well that wee bee bound to doe whatsoeuer he appointeth, but yet wee will craue power at his hande, that it may please him to helpe vsus with his holy spirit, and not onelyonly supplye our frailtie, but also be the beginner and perfourmer of all thinges in vsus, so as he make vsus willing, and confirme vsus in that willingnesse, and with that constancie match also power to accomplish our desires.
And by the way God sheweth here, that his sending of his worde vntounto vsus, is to the intent to be ioyned vntounto vsus, and that wee also should bee vnited vntounto him: so as he requireth nothing but obedience, that we might be his children, and he shewe himselfe to bee our father. And so Gods intent in causing his word to bee preached vntounto vsus, is to gather vsus as it were vnderunder his winges, that wee may bee defended and saued, yea verily so wee come vntounto him quietly, and suffer our selues to bee ruled by his woord, and bee subiect thereunto. But it is true (as I said afore) that it is not in our owne power to doe this, but God must giuegive vsus that grace, and he giueth it not to all mē. Neuerthelesse it is not for vsus to bee inquisitiue of Gods secrete purpose in that behalfe, why he reformeth the one sort by his holy spirit, and letteth the other sort goe on still in their corruption, without bringing of them backe. Wee must not enter into that maze: but it must suffice vsus that God listeth to make men vnexcusable, in saying, I would faine it were so. As if he should say, that after we hauehave once beene taught by his word, wee hauehave no more excuse: God is not to blame if wee be not saued. Why so? For we shall perceiue that to walke as he hath commaunded vsus, is the way to attaine to all goodnesse. And therefore let vsus lay the blame of all our miseries [vponupon our selues:] and if God afflict vsus and punish vsus with aduersitie, let vsus vnderstande that wee hauehave no cause to grudge or complayne of him, for wee be faultie, bicause wee hauehave not followed his lawe. That is the thing in effect, which wee hauehave to marke vponupon this text. Yet notwithstanding, it is true that wee must hauehave recourse to his aide, knowing that wee of our selues are too weake to performe his lawe, in so much that we be neuer able to come at it, no nor any thing neere it. But yet if we liue not as becommeth vsus, we must alwayes yeelde our selues guiltie, knowing that the fault remaineth in our selues, so as if God doe beate vsus with his rod, we can not say it is vndeserued on our part. For why? Seeing we hauehave Gods word, wee hauehave matter of record that he is desirous to bee at one with vsus, and to doe the duetie of a father, and to maintaine vsus in all prosperitie, if wee burie not his grace, ne withhold the thing that is due on our part. Yee see then that men are iustly conuicted and condemned for refusing Gods grace, and for shutting the doore against him, in that they profited not in his worde when they were taught it. And so it is a very profitable warning for vsus, when we see in this texte howe God wisheth that wee shoulde doe the thinges that hee commaundeth vsus, to the intent it might go well with vsus. Wherby wee see that if wee receiue the doctrine with humilitie, and desire to obey it, the ende thereof cannot bee but happie, so as wee shall bee sure of our saluation. Howbeit wee must alwayes come backe to this point, that wee pray to God to giuegive vsus heartes: (for it belongeth to him to doe that): and yet if wee doe amisse, wee must learn to condemne our selues, that he may acquite vsus.
On the otherside let vsus reioyce inasmuch as we see howe hee procureth our saluation, and intendeth the furtherance thereof, as oft as his worde is preached vntounto vsus. And let vsus remember howe it is saide in Salomons prouerbs,Prou. 8.31. That it is the delight and pleasure of Gods wisedome to dwell among men. See heere howe God auoweth, that his sending of his worde vntounto vsus, is to teach vsus the full perfection of wisedome, as if hee shoulde sende his owne wisedome from heauen. Yea, and to what ende? Wisedome is brought in their saying thus, All my delight is to dwell among men. And that is as much as if God shoulde open his heart and say, Beholde, my teaching of men by my worde, is of purpose to binde my selfe to them with a holy band. And if they on their side bee not stubborne, they shall perceiue that I wil alwayes be among them with out departing from them at any time. This ought to inflame vsus greatly with a reuerence to Gods worde, so as we may seeke to profite in it, and neuer suffer our selues to bee turned from it, forasmuch as it bringeth inestimable benefite vntounto vsus, namely that our Lorde vniteth himselfe vntounto vsus thereby.
Nowe it followeth in Moseses texte, that God commaundeth the people to goe euerie man to his tent, and Moses to tarie there still: and then he addeth, I will shewe vntounto thee all the commaundements, statutes, and ordinances which thou must teach to all the people. Heere God sheweth againe, that hee ceaseth not to continue his teaching of the people, though he vse the foredeclared meanes, that is to wit, though hee make Moses as it were the vtterer of his will, and the bearer of his message. This is to bee marked well: for it serueth to make vsus knowe, that God intendeth to holde vsus alwayes to himselfe, and will not hauehave our faith grounded vponupon men, nor to depend vponupon them: And that is a very requisite thing. Truely as for them that followe their owne good intentes, or say they holde the thinges that hauehave beene determined by the Church, or by the auncient fathers: they may many times be grossely deceiued. And if a man tell them they doe but as it were hang in the aire, and hauehave no certaintie in beeing so wedded vntounto men: they bee wilfull in their owne opinions, as we see the Papistes are, whome the diuell hath so bewitched, that they content themselues with the resolutions made by men, and boldely despise the worde of God. Insomuch that if a man bring record from thēce, to reproue their superstitions: they bee at a full point, for they bee so doted that they regarde not to hauehave God against them. Men then may well for a time hauehave this ouerlustinesse of running boldly whither soeuer their foolish imagination carieth them, & they may harden themselues against God: but when it commeth to the verie push, they be so dismaied as they wote not where to become. And therefore let vsus note that wee shall neuer hauehave any sure and longlasting stay, vnlesse our faith be grounded vppon Gods worde, and that wee bee able to say, that looke whatsoeuer wee hauehave wee holde it of him, and that it is the verie trueth, so as wee wander not in our owne imagination, nor take the doctrine of men for our stay. And wheras we heare God say in this text, I will tell thee the things which thou must teach: Let vsus marke that wee likewise must rest wholly vppon him and vponupon his infallible truth, yt our faith may not be wauering and doubtfull. And the thing which wee hauehave to seeke when we come to sermons, is to hauehave this point well warranted and sealed in our consciences, namely that we hauehave Gods word wherein lyeth our life.
And herewithall let vsus marke also, that God ment to holde the preachers of his word in such awe, as they shoulde not presume to put forth any thing of their owne,1. Cor. 4.2. but be contented to bee faithfull setters forth of the things that he commaundeth, so as they may alwayes protest, that they hauehave serued god in executing his commaundement, and in deliuering it foorth from hand to hand. This is a thing which wee hauehave to marke, we (I say) whom God hath appointed his ministers to preach his worde, and to whom hee hath committed the office of teaching▪ namely that we adde not aught of our owne deuising, but deliuer the thing simply which we knowe to bee proceeded from God.
And to the end that folke should knowe yt God ment not to teach them by halues: he reherseth the thing again which we hauehave seene heretofore namely his statutes, ordinances, commandements and Ceremonies. As if he should say there wanteth not any thing in his doctrine, neither ought the people to couet any thing more. This hath bene declared more at large alreadie. Notwithstanding, whensoeuer God vseth such diuersitie of wordes to vsus, wheras he might say in one word the Lawe: let vsus marke, that it serueth to restraine men the better from fond curiositie of adding any thing to his law, as the thing which wee see we bee too much giuen vntounto by nature, forasmuch as our flesh prouoketh vsus continually to inuent, I know not what new thing. And yt is the cause why in popery eueryevery mā hath aduētured to cast to his collup, & to make so many lawes one vponupon another. For why? They thought it not ynough to liue plainly according to gods word, but yt it would be good to ad still some minglemangle. But contrariwise God telleth vsus that if we hauehave his law, we hauehave statuts, commandements, ordinances and rites ynow: as if he should say yt mortal mē ought not to stand so much in their own conceits, as to goe about to be wiser than hee. For when they hauehave made neuer so large discourses, yet can they not amende any part [of his doings] nor ad any thing to them, but whatsoeuer they put too further of their owne, it shall bee not onelyonly superfluous and vnprofitable: but also a marring to all the rest, as if a man shoulde mingle vineger with good wine.
And now God hauing spoken after that manner, addeth that they shoulde take good heede that they kept the things which he commaunded them, without bowing to the right hand or to the left. Here our Lorde sheweth vsus againe, that the honoring of his Lawe which he requireth at our hands, must not be an onelyonly allowing of it with our mouthes, after which manner wee woulde faine discharge our selues thereof: but hee telleth vsus that his giuing of it forth, is to holde vsus in his subiection & seruice, and that to the same ende he will hauehave it preached still at this day. For thereby he intendeth to trie whether he can weeld vsus as quiet people that submit themselues to him. Therefore let vsus marke, that our resorting vntounto sermons must not be to commend the doctrine for good and holie: for God shalbe much beholden to vsus for saying that his word is worthie to be receiued: hee will not hauehave vsus to be his iudges. It is true that we owe him that acknowledgement, so as when wee hauehave hearde his worde, eueryevery of vsus ought to confesse it to bee the pure trueth, and that there is none other rightnesse, righteousnes, nor wisedome than is contained there. But yet must we passe further therewithall, and yeeld our selues to the seruing of our God. That is one point which wee hauehave to gather vponupon this text. Another point is that we must beware that we keepe it. Wherein God sheweth, that wee must applie all our strength earnestly in that behalfe. For men shall neuer followe God by sleeping. Although they inforce themselues neuer so much, yet the infirmitie of their nature is such, as they can hardly keepe their feete. Therefore let vsus not think that we can discharge our selues to Godwarde without taking of paine. For the thing is too hard considering what we be, namely slowe and sluggish to good thinges, yea euen though God hauehave already made vsus willing, and do gouerne vsus by his holy spirit. And if he let vsus alone as we be of our selues, we shall not only be slowe, but also drawe cleane backe from his wil. If he call vsus to him, we shall go from him: yea & wee shalbe so little able to couet any good at all: that wee shalbe inforced to doe euill. But let vsus marke what I hauehave touched afore, namely that although our Lord hauehave giuen vsus some good disposition of minde, and set vsus in some good forwardnesse: yet are we slothfull still, and when we should steppe one pace forth, whereas the same shold be done in lesse than a minute of an houre, we must hauehave a whole houre to do it in. Nay we fall to kicking, or else by that time that we hauehave gone one pace, ofttimes we stumble, or retyre backe, or else take such foule falles as is piteous to see. Therefore it is not for nought that God saith here Take heede that yee doe them. As if hee should say, in deede my lawe is giuen you to the intent you shoulde put it in execution and obey it: but yet thinke not you that it is so easie a matter to be done. What is to be done then? Prepare your selues to walke after my commaundements, thinke vponupon them, put to your indeuour, be diligent therein, take a tast & sauour of them, keepe good watch for feare of being turned away, and take very good heede to your selues. Thus we see in effect, that our Lorde exhorteth vsus here to labor ernestly, when the case standeth vponupon walking in obedience towardes him. And why? For the thinges that he requireth of vsus are not so easie to be don. And besides that, we be so ill disposed therevnto, as is pitie to see: insomuch that if we be not spurred and driuen by force, we cannot goe forward. Therefore it standeth vsus in hand to awake, and to take heede, and to stande continually vppon our garde, that wee may performe ye things that our Lord hath commanded vsus. Nowe afterward he addeth, that this must bee done without bowing to the right hand or to the left, so as men walke throughout in the way that he hath shewed them. …In deede this text shalbe expounded more at length in the twelfth chapter: but yet must we not passe it ouer without knowing what God ment by it. In forbidding vsus to bowe to the right hand or to the left, he sheweth vsus that hee will hauehave vsus to harken to him in all things without exception. And this importeth two thinges: namely that wee must neither put any thing to his lawe, nor take any thing from it. As concerning putting to, it is as if we would go to the right hand: for they yt ad to Gods law, do it vponupon an imaginatiō yt the keeping of the things conteined there, is not al that they hauehave to do, & therfore yt it is good to put somewhat more to it. Loe howe men would giuegive place to their owne fancies, so as if any thing come in their heades, they thinke that God forgate that, and that it were good to be done. And that was the very cause of the great number of ordinances, lawes, and ceremonies that are set vp in poperie. The Iewes had the like vice among them, according as they be blamed for despising of Gods commandementes & statutes,… for their owne traditions sakes. Nowe then, let vsus keepe vsus from walking on the right hand, so as we should turne from the way which God hath shewed vsus. And why? For the right hand is when we will needs bee too wise and too righteous, bearing our selues in hande that it is good for vsus to do more than we be commaunded. But in so doing we be the diuels seruants, for God vtterly refuseth all that euer we adde to his word: he will hauehave no such mingling.
And we decline or bowe to the left hand, when wee diminish Gods worde, that is to say, when wee bee contented to serue him by halues, and therewithall would hauehave him to giuegive vsus leaue to follow our owne lusts. Some man peraduenture is not subiect to some vices: and well coulde hee find in his heart to discharge his duetie to Godward in seruing him so farre forth: but forasmuch as he cannot ouermaister himself in some other vyces, hee woulde hauehave God to holde himselfe contented, & to enter into a bargaine with him, as if he should say, very well, if I faile in this behalfe, I will recompence it in another. But let vsus keepe our selues from walking on the left hande, that is to say, from taking any thing away from Gods worde. For as he hath forbidden to murther: so hath hee also forbidden to steale and to commit adulterie: and therefore we must submit our selues to his commaundements in all points and all respectes without making of any reply thereto. For as wee must not in any wise adde ought to his Law: so is it not lawfull to take any thing from it, but we must walke in all the wayes that he sheweth vsus.
And whereas hee termeth it a way, it is to the ende to exhort vsus to keepe vsus in it, according as we shal see in the ende of this booke, where Moses will say,Deut. 28.9. This is the way, walke therein. As if he should say, whosoeuer turneth away from the doctrine that I set before you, goeth astray, hee doth but runne gadding ouer the fields, and yet for all that hee commeth neuer the neerer his wayes ende, but rather is still further and further from it. Therefore in this place, walke in the way is as much to say, as wander not ye wretches wilfully, goe not astray. Sith your God is your guide, you cannot goe amisse in following him. But if you followe your owne heade: in the ende God must bee faine to shewe you, that yee shalbe no better than stray beastes, and that yee hauehave not helde the right way. Know ye therefore that Gods doctrine is your way. If this saying were well printed in our mindes, we shoulde be holde so in awe, as our itching appetites shoulde not be able to make vsus runne astray as wee doe, but our life should bee restrained by it. For God sheweth vsus dayly which is the way, & yet notwithstanding men dispute & make much questioning with What is to be done? & what is to be done? Verily as who should say it were not told vsus, that God neuer openeth his mouth, but it is to shewe vsus the right way. And seing he sheweth it vsus, do not we offer him wrong and iniurie if we followe it not? Do we not blame him as though hee had lost his time & trauel about vsus? Now we see what this worde way importeth: that is to wit, that out of Gods doctrine there is nothing but error and deceit, and that men beguile themselues when they thinke they do wel, furtherforth than when they suffer themselues to be ruled by gods word, which sheweth vsus the good and right way.
And he saith purposely, Al the wayes. For he intendeth not to make such a parting of stakes in this behalfe, as men woulde that he should, so as they would faine reserue somewhat alwayes to themselues. Here God saith contrariwise, either you must obey me throughout in all pointes, or else I renounce you. So then, are wee desirous to make our life alowable to God? Wee must not be obedient vntounto him in part, but we must loke that all our whole life be framed according to his cō mandements, so as we may say wee hauehave kept all ways. But here it might be demāded, whether it be possible for vsus to walk throughout in the way of the Lord. For on the contrarie part, seing that men do not the good which they faine would: it is much for vsus if we shal hauehave indeuored to come to ye good way, & to go towards the ende, though we be not come at it. S. Paul himself complaineth that he was not able to do as he would in the discharge of his duety towards god.Rom 7.15. Here is no speking of such perfection as is required by ye Lawe: but we must only vnderstand that God will hauehave men to yeeld & giuegive ouer themselues vntounto him, & inforce themselues to run thitherward though they attain not to the mark. Although then that we do as it were drag our legs after vsus in our going all our life long, and neuer come fully vntounto God: yet must we keepe on to himward, and that not in part, but in all the things that are conteined in the lawe. Truth it is that we cannot so discharge our selues, as there may bee a full answerablenes betwixt Gods word and our liues: but if wee bee desirous to submit our selues vntounto God, and to frame our selues thereafter, not in some one point but in all without exception, indeuouring the same to the vttermost of our power: it is as a keeping of all the wayes of God. For he beareth with vsus, and taketh such willingnes in good worth, when he seeth vsus go to it roundly, & that we be not dubble minded, nor desirous to reserue any peece of our owne willes or to take leaue to do them, but labour [and striue to the contrarie] as much as in vsus lyeth, according to the grace that is giuen vsus.
Nowe herevnto he addeth also, That they may prosper, and that is may goe well with them and with their children. Whereof hee sheweth, (as I hauehave touched alredie) that all the miseries and griefes which we indure in this world, are chastisements for our sinnes. And we cannot wite our vnhappinesse vponupon any thing else than our owne faultes. True it is that eueryevery man couets to liue at ease and in prosperitie: we neede no teaching to desire that: for our owne nature leadeth vsus thervnto. But in the meane while it shold seeme that we hauehave conspired our owne mischiefe. For ye meane of prosperitie is to obey our God. And then will he blesse vsus in such sort, as we shal feele the fruits of his grace and fauour in all respects. But what? We be loth to yeeld him his due obedience: and therefore must we also bee bereft of his blessing, and reiected as vnworthy to be of the number of his creatures. And so let vsus marke, that here our Lorde ment to rebuke men, and to shewe them that they themselues are to be blamed for al the aduersities and miseries which they indure in this worlde, and that they must wyte the same vppon their sinnes. But yet moreouer hee ment therewith to drawe his owne to him, by setting the reward before them. As if he shoulde say, Go to, I deserue well to be serued at your hand without looking for any thing at my hande for it: for seeing you bee my creatures, is it not reason that you should be subiect to me? Ought not all your life to bee giuen vntounto me? Yes: but yet intende not I that you shall serue mee for nought, I will forbeare mine owne right, which is that you shoulde bee bounde to doe whatsoeuer I commaunde you, without looking for any thing: and I tell you that I am readie to blesse you, and to make you to prosper if you serue me. Our Lorde then in saying so, sheweth that his meaning is to winne his seruants to him by gentlenesse, & as it were to breake their harts, that they may be the willinger to serue him, seeing hee goeth not to worke with such rigour as he might, but forbeareth his right, and rather playeth the father, telling vsus that if wee behaue our selues like children towards him, he wilbe gratious and liberall towards vsus, and although hee owe vsus not any thing, yet will he not faile to rewarde vsus for the seruice that we yeelde vntounto him.
Hereby we bee warned that Gods intent is to drawe vsus vntounto him, but yet must wee not inferre therevpon, that men can deserue any thing in seruing of God, as the Papistes doe, who when they heare such texts doe by and by fall to their merits, and beare themselues on hand that God is beholden to them therefore. But contrariwise Gods meaning is to shewe vsus that he is readie to apply himselfe to vsus after the manner of men, so as he seeketh nothing else but to induce vsus to obey him. And that is not for any benefite to him selfe: for what profite can hee receiue by vsus, though wee shoulde performe his whole Lawe? Should that aduantage him any thing at al? No. Yee see then where at God ameth, and what we hauehave to marke vppon this sentence. Wherefore let vsus learn, that if we hauehave obeyed our God, and he make vsus to prosper: it is not for that hee oweth vsus any thing, or for that wee hauehave deserued aught, and can boast that he recompenseth our deserts: but because it pleaseth him to vtter his free goodnesse so farre forth vntounto vsus, as to terme that thing a wages, [hyre, or recompēce], which hee giueth vsus of his owne onelyonly free liberalitie, without being bounde any thing at all thervnto. Againe, when he chastiseth vsus, and wee bee distressed with many miseries: let vsus assure our selues that we reape the fruits of our own feede: and because we hauehave liued amisse, our Lord also must be faine to giuegive vsus some signe of his wrath, to the ende that hee may bee knowen to be the iudge of the worlde. But yet hath hee also a regarde of our welfare, namely to mislike of our faults and to bee sorie for them, and to resort to him by true repentance. Thus yee see that God in shewing of himself angrie with vsus ceaseth not to vtter his louelove towards vsus. For he indeuoreth to bring vsus home to himselfe therby. He seeth that we be falne asleepe in our sinnes, and hee wakeneth vsus, as one knowing it to be expedient for vsus so to be. That is the thing which wee hauehave to marke vponupon this place.
Nowe in the end Moses speaketh of the land, and saith: That thou maist prosper in the lande which I will giuegive thee: and afterwarde he setteth downe this saying againe, That it may goe well with you in the land which yee must possesse. Nowe it seemeth heere at the first sight, that God promiseth none othere rewarde than in this earthly and transitorie life. And if it had beene so, then had the hope of the children of Israel bene quite dashed. But wee must note that our Lorde vsed another maner of dealing towards that people, than hee doth towards vsus, though they tende both to one end.Heb. 9.8.13.14.22. For the sacrifices that were ordeined by the lawe, serued not to drawe the people away from the saluation which we hauehave in Iesus Christ: but rather to leade them to it: so as Gods mind was to doe men to vnderstande, that they were condemned, and that there was none other meane of reconciliation, but by the bloude of our Lorde Iesus Christ. But yet in the meane while men ceased not to kill brute beasts, and God said vntounto them,… your sinnes shal bee forgiuen you when you shall hauehave offered me a Calfe, a Lambe, or a Sheepe. It should seeme by this, that God ment to set the remission of sinnes in the sacrificing of brute beastes. But hee did not so. That was done to leade the people after that grosse manner to the redēption that was at the length purchased for vsus by our Lord Iesus Christs owne person. In like case is it with the land of Chanaan. For first of all Gods will was to set foorth the euerlasting heritage of saluation to the children of Abraham, in saying to Abraham,… I am thy large reward. He promiseth not Abraham the lande as though he would hauehave him to stay himself there, but willed him to put his whole trust in him, and to raise vp himselfe aboue the worlde, & to looke for the heauenly life both for himselfe and for his ofspring. Howbeit forasmuch as our Lord Iesus Christ was not yet come, nor the veile of the temple was not as yet broken, I say it was meet… that the Land of Chanaan should be as a pledge of it, because it was fully behighted him for an inheritance. Then let vsus marke well, that wheras God saith, that thou maist prosper in the land ▪ his intent is not that his people shoulde set their mindes vponupon this present life, but to guide them higher by that meane, namely to the hope of the immortalitie which hee had promised them. Neuerthelesse our Lorde promiseth his blessing in such sort to his people, as they shall feele it euen in this worlde and hauehave some tast of it here, in waiting for the discouerie of the full inioyment thereof, at such time as they shalbe taken out of the worlde. And euen at this day also wee must bethinke vsus of this text of Saint Paul, that if we feare God,… we shall hauehave the promises both of the life present and of the life to come. For God will make vsus to feele his goodnesse in this worlde, to the ende to drawe vsus vp higher, and to teach vsus so to receiue his benefites heere, as wee may looke to hauehave our fill of them when we be come to his kingdom, where we shal hauehave the whole fulnesse of them.
Nowe let vsus fall downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus feele them better than we hauehave done, euen till they hauehave drawen vsus to true repentance, and that wee acknowledging our wretchednesse more and more, may learne to striue against all the affections of our flesh, and against all our wicked and frowarde lustes, and moreouer to withstande the cursed presumptuousnes that is in vsus which also woulde hauehave vsus to doe that which we our selues best like of, so as nothing may stay vsus from following the pure and simple worde of our God, assuring our selues yt it is the true & perfite rule whervnto we must submit our selues, and that we must not attempt to ad any thing to it, but simplie rest vponupon that which is conteined there, and goe forwarde more and more therein, vntill that hauing finished this earthly race, wee be come to the heauenly rest wherevnto hee calleth vsus. And let vsus pray him to reach vsus his hande in the meane while, whensoeuer we seeke him and call vppon him in our neede. That it may please him to graunt this grace, not onelyonly to vsus but also to all people and nations of the earth, &c.