Sermons on Deuteronomy, Sermons · Sermon 47
On Wednesday the xxiiij. of Iuly. 1555. The xlvij. Sermon, which is the third vponupon the sixt Chapter.
10 And when the Lord thy God shal hauehave brought thee into the land, which he sware to thy fathers Abraham, Isaac, and Iacob, to giuegive thee great and goodly Cities which thou buildedst not:
11 And houses full of all maner of goods which thou filledst not: and welles which thou diggedst not: and vineyardes and Oliuegardens which thou plantedst not▪ and thou shall hauehave eaten and filled thy selfe:
12 Then beware, least peraduenture thou forget the Lord which brought thee out of the land of Egypt, from the house of bondage.
13 Thou shalt feare the Lorde thy GOD, and serue him, and sweare by his name.
WE hauehave seene how it was Gods wil that his law should alwayes bee before his peoples eyes, and that the remembraunce thereof should bee renewed by all meanes. For this cause hee commaunded them to set gardes vppon their garments, and to wryte the sentences of the Lawe therein, and to weare them in stead of bracelets, and other ornaments, and to hauehave thē in their cappes and in the rest of their apparell, and to ingraue them vponupon the postes of their houses. All this rehearsall tended to this ende, that because men are too forgetfull of GODS Lawe, they must hauehave certeine helpes and meanes to put them in minde thereof: and specially that whereas the children of this worlde are curious in decking themselues, and in making themselues braue to the eye, and giuegive themselues to pompe when they bee rich: in stead thereof GOD woulde that his faithfull ones shoulde decke them selues with holinesse of lyfe. For it is not enough for them to beare skroules of the lawe aboute them vnlesse all of it be referred to the right end.
Now we must also cal to minde what hath bin touched afore: namely that if we were as wel inclined to thinke vppon God and vppon the doctrine which hee setteth forth vntounto vsus, as were requisite: we should not neede any other helpes. Therefore it is a token that wee bee full of vanities, and that our wittes wander too and fro, and that it is very harde for vsus to settle our selues vponupon God.
But yet notwithstanding wee shall bee neuer the more excused for all that. Seeing then that wee be easily led away after our owne follies, and there are a great number of temptations in this world to bleare our eyes withal, and to wipe Gods law out of our hearts and mindes: it standeth vsus in hand to take the more payne in the thing that is commaunded vsus here, namely that wee make a continual exercise of returning vntounto God, so as it be our whole studie, and that whereas wee see the vnbeleuers caryed away in their owne follies, wee seeke vntounto God, to settle our selues vppon him, and to referre all our thoughtes and desires vntounto him, so that euen in making mirth wee hauehave him before our eyes, and in our remembrance, to the end he may be glorifyed in the thinges that wee take pleasure in.
And now Moses addeth, that when the people shall bee come into the land that was promised them, & inioy the goods that are there: (for we know it was a fruitful & fat land:) they must beware that they forget not him to whome they were beholden for all thinges, but rather honor and serue him, and shewe themselues to holde all things of him who is their God. Now at the first sight it might seeme superfluous to warne the people that they should not forget the Lord their God, after they had possessed the land that was giuen them to inherite. For is it possible yt a people which hath bin guided by the hand of God, and seene so many miracles, should turne away, yea and bee so blinded, as to bee vnmindefull of him to whome they were so much bound? That were against nature. But what? The vnthankfulnesse of men is so great. that notwithstanding all the benefites which they hauehave receiued at Gods hand, yet they cease not to defy him, or at leastwise to shew that they hauehave no further care of ye thinges that were tolde them. True it is that here Moses speaketh to the people of Israell. But yet in that people hee setteth vsus forth a lookingglasse, wherein to shewe vsus our frowardnesse in that we cannot finde in our heartes to doe homage to God for all his benefites, but that all that euer hee bestoweth vponupon vsus is lost, because it is mis-bestowed, vnlesse wee be exhorted and pricked foreward to doe our duetie better. Therefore let vsus not thinke that this doctrine was written for the Iewes onelyonly: but let vsus rather vnderstand that it is directed vntounto vsus also.
Howbeit, first of all wee must marke what Moses meant: and afterward the doctrine conteyned therein must bee applyed to the instruction of our selues. When thou art come (saith hee) into the land which the Lord thy God promised to thy fathers Abraham, Isaac, and Iacob. Moses speaketh expressely of Gods promise, to the intent that the people might bee throughly perswaded, that their going into that land was not by haphasard, nor their winning of so many victories against their enemies was by good fortune (as they terme it) or by their owne strength and pollicie: but that it was wrought by Gods owne hand, and all came of his power. True it is that the wonders which were shewed at that time; were sufficient enough to hauehave made them beleeue, so as they needed not to hauehave sought any further.
When the people sawe Gods scourges vppon the Egyptians, was it not a sure recorde of the diuine and heauenly power which shewed it selfe there? Againe, whereas they passed the red sea, whereas they were guided with a clowd by day and with a fire by night, whereas they were fed with manna from heauen, and whereas they sawe the clowd vponupon the tabernacle which was a token of Gods presence & maiestie: should they not hauehave concluded that God bare rule ouer them and shewed himselfe to be their guide? yes: and yet for all that, Moses beholding the hardheartednesse of the people, thought it not enough to tell them of the thinges which were seene at that time, but also alledged the promise that had beene made fowre hundred yeeres afore.
Behold (sayth hee,) the Lorde thy GOD will bring thee into the land of Chanaan. If thou aske what proofe thou hast that it is Gods hand… thou needest no long disputing of the matter, thou knowest what promise was made thereof. This heritage thē was assigned vntounto you aforehand by the free goodnesse of your God, euen before you were borne. If God had giuen this land simply to the people of Israell without promising of it before: it had bin somewhat the darke somer.
But seeing that GOD made an agreement and as it were a solemne league with Abraham,… saying, this is the signe that I enter into couenant with thee and with thine ofspring this day, namely that thou shalt inherite this land: howbeit, that shall not bee presently, but thou thy selfe must liue and dye there as a straunger, and also they that come of thee and their ofspring lykewise, must bee soiourners in a straunge lande, and bee there vexed and greeued with continuall tyrannie: neuerthelesse they shall returne thence at the end of foure hundred yeeres, and then will I performe my promise: Doth it not appeare by these sayinges, that God wrought in that behalfe? Should any further proofe be sought therof? may not euen blinde folkes feele it with their hands? We see then for what purpose Moses alledgeth here ye promise yt had bin made to Abraham, Isaac, & Iacob: yea and Gods rehearsing of his promise againe, was a larger proofe thereof, so as the thing became the better knowen and of more authoritie. In deede the people are also put in minde therewithall, that this inheritance befell them not by their owne policie,Psal. 44.4. nor for any worthynesse that was in themselues, nor was conquered by their own power or strength, but was giuen them freely of God, so as it behoued them to acknowledge that they had receiued it, and that their possessing of it was not as though they had obteined it by their owne power. The Lord (sayth hee) promised you this land. At what time? when none of them was yet borne or bred. Then coulde they not hauehave earned or deserued aught. And therfore it behoued them to acknowlege that Gods onelyonly free gift was the cause of it, and that they obteyned not any thing but through his freebestowed merciemercy, because it pleased him so to doe. For men will neuer sufficiently perceiue themselues bound vntounto God, vntill they bee vtterly bereft of all their merites and that it bee shewed them that they hauehave not any thing of their owne to bring, but that it is God which doth all, not of duetie, but of good will. Men must bee fully perswaded of that, or else they will neuer duely perceiue themselues to bee bound vntounto God.
And whereas Moses speaketh afterward of the great and goodly Cities, of howses full of gooddes, of vineyardes, oliuegardens, and of all other commodities: it is to make the people to vnderstand the better, that God delt not nigardly with them, but had powred forth his tresures, to the intent that they should be the more prouoked to serue him. And that is another point well worthie to bee marked. For so long as God dealeth with vsus but after the ordinarie maner, wee will not perceiue that he is willing to bee our father, because wee consider but the order of nature and stand musing therupon. That then was the cause why God voutsafed to adde the full measure of all liberalitie, by handling his people as is shewed here, so as hee gaue them not a meane land, that was neither barrein nor abundant, of which sort some are to bee found: but hee gaue them faire and strong cities, houses throughly furnished, and groundes throughly manured. Seeing it is so: the people ought to hauehave bin the more prouoked to acknowledge, that seeing God had shewed himselfe so bountifull, it became not them to fall a sleepe, but to knowe him to whom they were so greatly bound. And it is sayd expressely heere, that the people should possesse the thinges which they had not made, or gotten to themselues. There is not any thing of thine owne labor, sayth hee. Diddest thou build the houses wherein thou dwellest or shalt dwel? (For hee speaketh here of the time to come.) When yee come into the land, yee shall finde fayre houses, and that of other mens building: ye shall finde all maner of housholde stuffe and necessaries ready made: yee shall finde vineyardes and Oliuegardens throughly planted: ye shall want nothing: yee shall finde welles ready digged: for that land had not water at will. We know what payne and distresse the holy fathers were driuen vntounto, onelyonly to hauehave water for themselues and their ca…tell,Gen. 21.25. & 26.19.20.21.22.32. namely how they were driuen from place to place, yea and that not for any pretious thinges, but when they digged some poore pitte, their neighbors came and draue them from it. Not without cause therefore is here expresse mention made of pittes or welles, to shewe that the people should finde all commodities there, without the putting too of one finger to take any paynes for them.
And therefore hee addeth, take good heede that thou forget not the Lord thy God when thou art full. This is the chiefe matter which we hauehave to wey. For Moses doth vsus to vnderstand, that mē are a kin to restie horses: if they be ouerpampered, they fall to kicking, and will not be handled nor ordered any more: and this similitude is set downe more expressely in the two and thirtith chapter.Deut. 32.15 But in this place hee sheweth playnely, that ouermuch ease is the cause of wilfull stubbornnesse: so that if God hath once pampered vsus, wee forget him, and play the drunkardes so as we cannot order our selues in such wise in the inioying of the benefites which hee bestoweth vppon vsus, as to yeelde him thāks for them and to serue him the more effectually, but contrariwise we deuoure them vp with such greedinesse and excesse, as our nature becommeth vtterly brutish, and God hath no more authoritie ouer vsus, but wee beare our selues in hand that wee could well enough forbeare him. Yee see then that men become brutish through pleasures and abundance of wealth. And that is the thing which Moses hath noted here, in saying: take good heede that thou forget not the Lorde God when thou art full.
Finally hee concludeth, that wee must feare God, and honor him, and sake him for our GOD, which thing he betokeneth by this word Sweare. For wheras ye people are commanded to sweare by the name of God, as wee shall see more fully heareafter: it serueth to shewe how it was his wil that they should kepe the Religion that was giuen them by the lawe, and not mingle it with any idolatrie, so as they might throughly protest that they had not any moe Gods than that one which had shewed himselfe by his lawe and word. That is the effect of the matter which is conteined here. In deede the land of Chanaan which had bin promised to the fathers of olde time, and giuen to the people of Israell by so many miracles, had more to be considered in it, than hauehave the countryes wherein the faithfull dwell at this day. For wee bee not setled in them by the mightie and miraculous hand of God, as it shewed it selfe in those dayes. But yet for al that wee must come backe to this poynt, that none of vsus commeth into this worlde by his owne power, and that our dwelling in it is the singular benefite of God. For there should bee no earth at all, if God listed not to assigne it vntounto men.
It is for our sakes that the seas & waters withholde themselues: or else they would ouerflowe and drowne the whole earth. And therefore although there were no more but the order of nature, it were a miracle great enough to shewe vsus that God voutsafeth to nourish vsus here. We know what is sayd in another text which we shall see hereafter:Deut. 32.8. that is to wit, that God did spred out his meetelines ouer all the nations of the world, so as hee deuided the countries and did set the boundes of them. Then let vsus vnderstand, that wee cannot bee in any nooke or corner of the world, without Gods mainteyning of vsus there, nor hauehave any place to dwell in, which is not giuen vsus of his free fauour. And as the land of Chanaan was dedicated to the seruice of God at that time: so is the whole world consecrated thereunto at this day. For it is sayde that our Lorde Iesus Christ is a king,Psal. 2.6.8. and that hee hath inlarged his dominion from the one ende of the worlde to the other. Wherefore let vsus vnderstand, that our Lordes setting of vsus here and his mainteyning of vsus here, is to receiue such prayse at our handes as hee deserueth.
Now it is certeine that wee must liue of our labor, and most men shal not hauehave the world at will, but a number hauehave much a doe to get bread, and God will handle them very hardly: but yet howsoeuer they fare, one bit of bread is enough to make them beholden to the Lorde. Yea and although men labor for their liuing: yet must they be fully resolued of this which we shall see hereafter, namely that it is not their labor that findeth them, but the blessing of God, whereby the children of Israell were fed in the wildernese. Trueth it is that the falling of the Manna from heauen was a more manifest token. But yet howsoeuer the case stand, God hath left a continuall president, that by what meanes soeuer wee liue: it is hee that mainteyneth vsus, and it is at his hand that wee receiue both sustenance and nourishment and all that euer wee hauehave. Yee see then that no man can exempt himselfe from seruing of his God, and from shewing by our deedes that we thinke our selues beholden vntounto him, both for our lyfe and for all thinges belonging thereunto. Again the more bountifully and liberally that GOD dealeth with vsus, the more ought wee to be prouoked to serue him. Therefore let eueryevery of vsus on his owne behalfe learne to beare Gods benefites well in minde. Let not the poore murmur though they wot not oftentimes which way to turne them: but let them assure themselues that GOD will so blesse the little which they hauehave, as it shall well ynough susteine them to liue therewith. And as for the richer sorte which hauehave more aboundance, let them vnderstand that Gods shewing of himselfe so gratious towardes them, is to the ende they shoulde the better knowe him and honor him.
For although the riche sorte may now and then alledge that they hauehave taken much payne in gathering the thinges which they possesse, or that they hauehave atteyned to them by some other meane, and that they hauehave them by succession from their fathers and auncesters: Yet will not God lose his right, for (as I sayd afore) it is his blessing that maketh men riche. Therefore they that possesse most must knowe that Gods being liberal to them after that fashion, is to the ende to binde them the streitlyer to him, and to allure them the more to serue and honour him as their father, yea and as a kindehearted father which desireth nothing but to giuegive his children their fill of al good thinges, so as they may not want any thing.
Thus hauehave wee heere a generall rule: which is, that after as GOD giueth vsus ease and the commodities of this world, so must wee bee the more disposed to louelove him: for that gentlenesse of his draweth vsus vntounto him. And when we hauehave so tasted of his goodnesse and found sauour in it: needes must there bee too great vnkindenesse and churlishnesse in vsus, if wee bee not moued to louelove him as we ought to doe. And that must be not only in our eating & drinking, but also in all thinges that concerne this present lyfe. As for example, if GOD giuegive vsus peace and quietnesse, whiles others are in trouble or at warres: if wee bee vnuexed of plagues and diseases, while wee see a number of other folkes afflicted: let vsus vnderstand that our Lord allureth vsus gently vntounto him, and would faine winne vsus by such kindenesse, and therefore if wee voutsafe not to come vntounto him, wee shall pay right deare for the thinges that wee shall hauehave receiued at his hand. True it is that God requireth not any payment at our handes: for we hauehave not any thing to giuegive him: but yet will be hauehave vsus to bee thankefull towardes him for our dueties sake. If wee doe not so: it must bee layd to our charge, that being not his children, wee hauehave treacherously robbed him of his goods.
For what right hauehave wee to the inioying of them, but that hee is our father? And if wee honor him not, dare wee say wee bee of the number and company of his children?… And that is the cause why Saint Paul is so hotte against such as returne not vntounto GOD when hee spareth them. What meane yee you wretches (sayth hee?) know yee not that yee abuse the great treasures of Gods goodnesse? For his dealing so gently with you, is as an alluring of you to repentaunce. True it is that GOD doth sometimes chastise vsus sharpely, to waken vsus and to make vsus knowe our faultes, that wee may bee sory for them: But yet for all that, if hee deale mildely with vsus, it is as much to say as he woulde faine winne vsus by friendly meanes, as hath bin saide already. Nowe if this can beare no sway with vsus, wee shewe our selues to be too too leud, and yt we despise Gods goodnesse, yea and that wee make but a skorne and mockage of it. And therefore must horrible vengeance hang ouer our heades, according as S. Paul threatneth in the foresaide place, to al such as abide hard harted and stubborne in their vices, when God beareth with them. And nowe let vsus looke to our selues. For although eueryevery mans state be not so wealthie as hee would wish: yet are wee handled very gently in respect of others. What remaineth but that our Lord should enter into account with vsus, if wee on our side hauehave no lust to serue him, and that the ease and rest which hee giueth vsus, bee not applyed to shewe that wee take him for our father indeede, forasmuch as hee handleth vsus as his children? If wee (say I) acknowledge not this: then shall not our vnthankefulnesse escape vnpunished.
Also by the way let vsus not forget howe Moses exhorteth heere the people of Israel to beware that they forget not the Lorde when they were well fedde and growen full. But seeing that we bee inclined to such frowardenesse as well as they, let vsus consider our owne disease, that wee may seeke remedie for it. For though there were no more but this one point: it were enough to occasion men to mislike of themselues, and to bee ashamed. For wee bee as monsters against kinde: insomuch that whereas God offereth himselfe to vsus, and reacheth vsus his hande, so as if wee sawe him in his owne person, wee coulde hauehave no greater assurance of the fatherly louelove that hee beareth vsus, than that hee is so liberall that wee may hauehave our fill of his benefites: yet notwithstanding wee forget him euen when hee putteth vsus in minde of him, not onelyonly by speaking to vsus, but also by shewing vsus by experience that hee knitteth himselfe to vsus, and hath a care of vsus in watching ouer vsus, not onelyonly for the sauing of our soules, but also for the nourishing of our bodies, feeding vsus like litle babes, and as it were stretching out of his wings ouer vsus, as a hen doeth ouer her chickens, as comparison is made in the holy Scripture.Matt. 23.37 Seeing that God giueth vsus such proofe of his goodnesse, and also knitteth himselfe vntounto vsus, of purpose to gather vsus together and to take vsus vp to himselfe: were it not a diuelishe madnesse to forget him, and to turne our backes vponupon him, and to shut our eyes against him, yea and to conceiue so excessiue rage as to say, wee wil not thinke vponupon him that seeketh vsus, is not this a diuelishe madnesse? Yes: and yet is there not any of vsus all, that can excuse himselfe to bee vnsubiect to such naughtinesse. So then, this text ought of right to humble vsus, and to make vsus ashamed afore GOD, because wee see wee bee so malicious and spitefull as not to regarde God when hee is neere vsus, nor to wake and open our eyes that we might see his goodnesse when it is shewed vntounto vsus, yea euen after so euident and easie a maner. That is the thing which we hauehave to remember. True it is that wee make common prouerbes of it, but in the meane while no man thinkes vppon it. Wee say that nothing marreth men but ease: Wee say that ouermuch welth maketh men vnweldie: and yet in the meane while the same thing befalleth vsus, and none of vsus findeth fault with himselfe. And although God preuent vsus and blame vsus, and doe vsus such shame as to make vsus heare of it: yet will not wee thinke vppon it. Notwithstanding it is not written in vaine, When thou hast thy fil of the benefites of thy God, beware that thou forget him not. Wherfore let vsus marke, that prosperitie of it self ought to prouoke vsus to resort vntounto God, bicause it is all one as if he should reach out his hands and armes vntounto vsus. Like as when a father offereth his childe a thing and sayth to him, Come hither, and holdeth out his armes: so likewise Gods desire in bestowing his benefits vppon vsus, is nothing else but to see vsus quiet, as it were in his lap or vnderunder his winges. Nowe then, if wee hauehave an eye to the order of nature: prosperitie should drawe vsus to God, and make vsus well minded to serue him: and yet notwithstanding, wee see how wee despise both GOD and nature and all kindenesse, and become woorse than wilde beastes. For whereas GOD allureth vsus to him after that gentle manner: wee turne our backes vppon him, and in stead of cōming to him, retyre from him: nay (which woorse is) wee kicke againste him. For it is not inough for men to despise Gods goodnesse, and to stop their eyes, and to deuour al ye good things which they hauehave, without knowing who giueth them: but also they proceede so far as to rush against him, and to gnashing their teeth at him, and to spurning at him. If a man should liken vsus to swine, wee woulde thinke hee did vsus greate wrong. And yet are swine contented with rooting in the ground, to fill themselues with the Acornes that are fallen downe, and they be not so fearce as to fall to rending downe of the tree, they leape not vp against it, they byte not the boughes, they hauehave their groines hāging alwais downward. As for vsus we play indeede the swine, bicause we hauehave alwais our groines in the earth: insomuch that When we cram our selues neuer so full, there is none of vsus whiche lifteth vp his mind on highe to saye, it is Gods hande that giueth vsus this thing: but either we impute al things to our owne policie, or we thinke that the gaine commeth of our selues, or wee imagine that it happeneth vsus by some chaunce, and to be short wee neuer thinke of God. But besides this, wee fall to spiting of him, we caste out our furye and rage against him, we strike at him with our tusks, wee withstand him stubbornly to the vttermoste of our power, and we could finde in our hartes that his Iustice were vtterly abolished. For wee treade it vnderunder foote, as much as in vsus lyeth. We see then that we bee woorse than swine, and woorse than the vilest brute beastes that are, yea we be euen vnkindly monsters.
But behold, our God calleth vsus to him by this exhortation, wherein wee see the patientnesse which hee vseth towardes vsus. If a father had handeled his child as gently as could be, farre aboue the common maner, and the child should thereupon growe proude and despise his father: woulde not the father beare him such displeasure, as to disdaine to open his mouth to him, to tell him of any thing bicause of his despising of him after that fashion? Yes. Then is it most certaine that wee bee much lesse to bee borne with when it falleth out, that wee resist GOD who is more worth than all the fathers in the world, without comparison. So then, should he not hauehave iust cause to let vsus alone as wee bee, when he seeth that wee hauehave no minde of him, and that euen his benefites are an occasion vntounto vsus to dispise him, so as wee turne them the cleane contrarie way frō the lawfull vse wherevnto hee had ordained them? Might hee not iustly leaue vsus in that state as cursed creatures and vnwoorthy that euer hee shoulde open his mouth to speake to vsus? Yes: and yet for all that he commeth to seeke vsus. Beholde (saieth he) I knowe yee bee inclined to forget mee, when I hauehave fed you well and fat, and the more abundance that you hauehave, the more ye refuse to come to me, and therefore ye deserue to be shaken off, & that I should neuer remember you any more. Yet notwithstanding, my desire is not that you should perish, but that ye should returne vntounto mee. What naughtinesse or lewdnesse so euer I espie in you, I am contented to take you still for my children, I will preuent the vices whereto you bee giuen: therefore take heede yt ye forget me not when you be at your ease. Seeing that our Lord beareth with vsus after that fashion, ought it not to breake our hearts though they were harder than stone?
So then, first of all let vsus mistrust prosperitie. In deede we couet it, & for the louelove thereof wee shun the things that are hard and combersome. If we suffer hunger and thirst, it grieueth vsus, & we neuer leaue storming vntill God hauehave prouided for it: but yet for all yt it would be more for our profit oftentimes, to indure hunger than to hauehave abundance. Howsoeuer the case standeth, whensoeuer God bestoweth his benefites vponupon vsus, let vsus hauehave prosperitie in suspitiō, as I said afore. Not that it ought of it selfe so to deceiue vsus & blindfold our eyes, as wee should not knowe God: but for that it behoueth vsus to perceiue our owne nature to be so sinfull and euill giuen, as we cannot profit our selues by any of the benefites which we receiue at Gods hand. Yea and we see howe euen Salomon was afraide to bee ouerriche,Prou. 30.9. for feare of aduauncing himselfe against God, least he should despise him and forsake him. See here howe Salomon who was indued with so excellent giftes of grace, did neuerthelesse see the frailtie of man to bee such, that when he had all yt his heart could wish, yet he might forget himselfe, & be ouersotted as he should fall to renouncing of God by aduauncing himselfe against him.Phil. 2.12. Now then, let vsus liue in feare and aw, and if God giuegive vsus not such aboundaunce as we would desire, but doe cutte our morsels very small: let vsus vnderstande that the same is for our benefite, in that wee hauehave neede to bee dyeted, for feare least fatnesse stoppe our eyes, and so make vsus starke blinde. If wee thinke well vppon this, it will make vsus to beare pouertie the more patiently. When wee want our pleasures and delyghtes, when wee want our delicate morselles, and when wee want abundance to fill our selues withall: let vsus knowe that our Lorde hath a regarde to holde vsus in awe by that meane: for we shoulde bee in daunger of forgetting him, if we shoulde growe too fatte. And therefore when wee hauehave wealth at will, let vsus bethinke vsus thus: why was it sayde to the people of Israel, forget not thy GOD when thou hast thy fill? It was bicause men can not brouke their wealth, in so much that if they hauehave all that they hauehave neede of, yea and mor… too: they ouershoot themselues, they play the loose coltes, they arme themselues against GOD, and they hauehave no more care of him. Is the winde in that doore? Let vsus learne to hauehave God alwayes before our eyes: so as if he deale graciously with vsus and giuegive vsus more than he doeth to other men, wee may hauehave the skill to consider, See howe my God commeth to me, and to what intent but that I shoulde bee as it were brooded vnderunder his wings, and liue obediently towardes him, honouring him and referring my whole life to the glorifying of his holy name, so as it may bee as a bond whereby to binde mee straytlyer vntounto him, than others on whome hee hath not bestowed the lyke benefites as he hath doone vppon mee? Thus ye see that both poore and riche ought to tend to Godward, eche one according to his degree.
Againe, the comparing of the people of Israel with our selues, ought to quicken vsus vp yet better, to stand vppon our garde. It is said, when the Lorde thy GOD shall hauehave giuen thee thy fill. And of what goods? Of wyne which thou shalt hauehave gathered of other mens labours, and of all other thinges to lyue by which thou haste not earned: when thy God shall hauehave fedde thee so of his owne free goodnesse, see thou forget him not. If the people of Israel myght forget GOD hauing had most apparant recordes of the fauour that was shewed vntounto them: what will become of vsus which are helde here vnderunder the common order of nature? For wee hauehave no myracles to spurre vsus foorth to Godwarde: wee hauehave not a lande of Chanaan as a speciall elected and chosen dwelling place. And therefore wee myght easilyer forget GOD than that people coulde, if wee shoulde not remember this present lesson earely and late. And for as much as wee see our owne coldnesse, let vsus learne to matche the spirituall benefites as well which God hath bestowed vppon vsus heeretofore as which we looke for heereafter, with the thinges that pertaine to the maintenaunce of this transitorie lyfe. True it is that although wee thought vppon no more than the thinges that are giuen vsus for this bodie: yet were wee sufficiently bounde to God, yea and a hundred folde more than wee coulde discharge our selues of. Notwithstanding, besides all this, our Lorde giueth vsus cause ynough to serue him, in that he graunteth vsus so many spirituall benefites that belong to the sauing of our soules, whereof wee hauehave a portion alreadie.Eph. 2.8. Rom. 7. For whereof commeth fayth? wherof commeth it that wee bee graffed into the bodie of our Lorde Iesus Christ by being baptized in his name, and that wee bee taken into Gods housholde to bee auowed for his children? Whereof come these thinges but of his giuing of the spirit of adoption vntounto vsus,Eph. 1.5. & 2 Gal. 4.6. Eph. 2.14. to the intent wee should call vppon him as our father, bee assured of the heauenly heritage, stande in awe of him, and liue according to his woord? And is not this dooing of his a speciall gift? Yes, and yet besides this, there is a lyfe prepared for vsus, whereof wee hauehave but onelyonly a taste as yet. For wee hauehave receiued (as yee would say) some first fruites of it: but wee shall not hauehave the full fruition of it, vntill God hauehave taken vsus quite and cleane away to himselfe: it is ynough for vsus as nowe, that we followe after it aloofe. Now then sith we see that besides ye things which our Lord giueth vsus for our bodyes and for this transitorie lyfe, he hath also giuen vsus benefites farre nobler and preciouser, as which doe leade vsus to his euerlasting kingdome: must it not needes be that wee bee too lewd, if wee bee not drawen vntounto him? And if wee take occasion to forget him for al his drawing of vsus vntounto him after that sort: what horrible damnation deserue wee for such vnthankfulnesse? Yee see then in effect, that the thing which wee hauehave to remember vppon this place, is that euerie of vsus must bethinke him of the great nomber of benefites which hee hath receyued at Gods hand, and which wee receyue stil day by day: and that the same must stirre vsus vp to put our selues continually forewarde in going towardes him, and teache vsus to doe him homage for all thinges and in all respectes. For we defyle all his benefites, if the end whereunto we referre them, be not the honoring and glorifying of him.
Againe as touching the goods of this worlde: let vsus vnderstand that our Lord cannot deuise to do so little for vsus, or to giuegive vsus so slender a portion of them, but we shall bee exceedingly much beholden to him though he doe no more: but if we perceiue that he dealeth gently with vsus, and that hee beareth with vsus: that ought to quicken vsus vp and to prouoke vsus so muche the more to come vntounto him. And therewithall let vsus beware that our vnthankfulnesse leade vsus not to forget him, seeing it is not for nought that hee warneth his people heere by the mouth of Moses, to beware that they forgat him not whē they came to the inioying of the benefites which hee would bestowe vppon them. For wee hauehave examples thereof euen among our selues. I pray you hath not GOD wrought after a wonderfull fashion heere in planting of his Gospell, and moreouer vttered his blessinges in such sorte, as they that perceiue them not, must spite of their teeth knowe that hee hath shewed his mightye arme? neuerthelesse I shall not neede as nowe to blame mens vnthankefulnesse, it is too apparant and openly knowen. For hauehave not many beene ashamed, yea and are not many ashamed still, to bethinke themselues of the miserable state out of which God hath deliuered them? Wee heare howe Moses sayeth heere, Forget not thy GOD which brought thee out of the lande of bondage or bondmen. As if hee shoulde say, when GOD shall hauehave graunted you the grace, to dwell quietly in the lande which he will giuegive you in possession: call to minde the state wherein yee hauehave beene, that yee maye acknowledge the good which GOD hath done you in deliuering you from it. Heere then are two thinges done you to vnderstande: The one is, that the present benefites must prouoke ye to honour him that hath shewed himselfe so liberall towardes you: [and the other is,] that the remembering of your former miseries, must alwayes humble you and holde you in awe, so as ye mount not vp in pryde to like well of your selues and to bee puffed vp, nor the prosperitie that is giuen ye make yee to forget what bondage yee hauehave beene in.
Now although this was spoken to the children of Israell, I pray you doeth it not fitly agree vntounto vsus? Ought not wee to consider well to whom wee bee beholden for this chaunge, that God hath vouchsafed to giuegive his children (as ye would say) a quiet nest heere, so as they which were oppressed and ouerlayd with bondage and tyrannie, are nowe at full libertie, and inioye the thinges which they neuer hoped nor looked for? Seeing then that our Lord sheweth himselfe so gratious, are we on our side to bee excused, if wee feare him not? Though all the world might bee acquit, and all men scape Gods hande for misknowing him: yet deserue we to be condemned in that behalfe. But ought not the remembraunce of all the miseries whereout wee bee scaped, to be so printed in our heartes as wee might liue continually in awe of our God? And although we hauehave prosperitie as nowe, let it no… puffe vsus vp, nor minister occasion to vsus to stand too much in our owne conceites. And generally, ought not all Citizens, Burgesses, yea and straungers of Geneua to bethinke themselues thus? It is not long agoe since wee were in suche bondage and tyrannie in this Citie, as there was no likelyhood that euer wee shoulde hauehave scaped them. Nay rather wee seemed to hauehave beene as a people forlorne and past hope of recouerie: and yet hath our GOD looked mercifully vppon our miseries, and prouided remedy for them, and that after suche sorte as men woulde neuer hauehave thought, and as surmounted our desire. The Citizens and Burgesses that hauehave beene priuie to the calamities and miseries from the which GOD hath deliuered them, hauehave they not good cause to magnifie suche goodnesse and merciemercy? And as for the straungers whome God hath conueied hither as it weere into his folde, ought they not to consider thus with themselues? Alas, wee were as in the gulfe of hell in the horrible desolation of the popedome, and God hath pytied vsus, insomuch that hee hath reached vsus his hande to take vsus thence and to bring vsus hither into his Churche, that wee myght worship him with one common accorde.
Seeing it is so that all that euer belongeth to the one onelyonly God, is conteined in an othe: must it not needes follow that it is a cursed superstition, when we sweare by the name of an ydol? Yes: for the honour that is due to the onelyonly one God, is conueyed away to the creature. All they therefore which sweare by any other than by the name of God, doe shewe themselues vnworthy to bee his people, yea and that it is not long of them that they bereeue him not of his due homage. Nowe wee see howe it was not for nought that Moses hath tolde vsus here, that wee must sweare by the name of God. And indeede when the prophets intende to shewe that the right Religion shalbe set vp eueryevery where,Esa. 65.15. they say that all tongues shall sweare by the name of God. The heathen men likewise had the same opinion, that their swearing by their ydols was a token of their seruing of them. And that was comprehended vnderunder the worship which they yeelded vntounto them. If they had not imagined that there was some diuine maiestie in an ydoll: they woulde neuer hauehave sworne by the name of it. True it is that afterwarde they disguised their othes, so as they sware likewise by their kinges and princes: but that flatterie was an vnhallowing of Gods name, and they themselues knewe full well that they were blameworthie in so doing. For in going about to flatter men, they vniustly snatched to their ydols ye honour which they pretended to be due to them. Seeing that the Infidels knewe that an oth is a kinde of worshipping, shoulde not they that hauehave beene rightly taught, hauehave a much more surer rule? Yes: and therefore let vsus marke wel, that Moses in commaunding men to sweare by none but by the name of God, sheweth that therein they doe him the honour of acknowledging him for onelyonly Iudge,1. Cor. 4.5. and attribute vntounto him the office of serching mens harts and thoughts, and of bewraying the thinges that are secret and hidden,Psal. 31.6. & finally acknowledge him to bee the certaine and vnfallible truth, and therefore that he is able to be sufficient witnesse thereof. That is the effect of that which he ment to say.
Nowe hereby wee see, that such as sweare by the names of creatures are ydolaters, & rob God of the protestations which hee will hauehave men to make vntounto him, inasmuch as hee will hauehave none to be so honored but himselfe. It is a common thing among the Papists to sweare by the virgin Mary and by the rest of the saints. True it is, that men hauehave not thought that to bee so great euill: but although there were no more but that, yet there appeareth to bee manifest ydolatrie in so doing. For why? They that sweare by the virgin Marie, doe set her in Gods feate, as though it belonged to her to iudge the worlde: and a man coulde not deuise to doe greater wrong to our Lorde Iesus Christ, than to attribute that thing vntounto her which is giuen vntounto him alone, yea and giuen vntounto him in respect that hee is God manifested in the flesh.2. Chr. 6.30. Againe, they attribute vntounto her the searching and knowing of mens secret thoughts, which title the holie scripture reserueth peculiarly vntounto God. Then is it horrible trecherie to sweare by the virgin Marie, or by any other creature. And would God this superstition were vtterly abolished among vsus, that it might neuer be had in rememberāce any more. But what? There are a number of wilfull folke, from whom that cursed custome cannot bee taken, and say what yee will to them, they continue doted in it, insomuch that if a man doe so point them to it with his finger, that as blinde as they bee they may see the meane howe to yeeld God his due honour: yet all is one with them, they will not in any wi…e bee made to beleeue it. And why? Because the diuell hath bewitched them. Howsoeuer the case stande let vsus note that al such as sweare by any other name than by the name of God, are ydolaters. And why? I tolde yee the reason before: namely because we cannot sweare by the name of God, but wee must confesse that he is our iudge, and that it is onelyonly hee to whom it belongeth to knowe our secret thoughts, and to punish vsus for falsifying his truth and for turning of it into a lye, wheras we should beare witnesse vntounto it. And let vsus marke that one kinde is put for all of that sort. By reason whereof wee bee commaunded, not onelyonly to sweare by the name of God, but also to yeelde such confession of him before men, as we may shewe our selues to bee his people in deede, and that we woulde faine that hee shoulde reigne among vsus, and that his name shoulde be glorified. And so let vsus extend this lesson generally to the honoring of God, so that if the case concerne religion, wee giuegive not that thing to creatures, which our Lorde telleth vsus is peculiar to himselfe. And therefore whensoeuer wee speake of the name of God, let vsus yeeld him al that belongeth vntounto him, let those thinges bee reserued vntounto him, and let vsus not bereaue him of his honour, to giuegive it away by peeces and colluppes to men and other creatures. This extendeth verie farre. Neuerthelesse it is ynough for vsus to be admonished in faire wordes, that when Moses saith wee must sweare by the name of God, it is as much as if he should say, my friends, like as yee worship the Lord, so must ye also maintaine his honour before men. Insomuch that if any man will compell you to transforme or chaunge your religion, you shall not suffer it in any case whatsoeuer: but stande stil in this vncorruptnes to say, we hauehave the one God who hath called vsus to him,Deu… … and both created and redeemed vsus: and therefore it is good reason that wee shoulde bee his heritage, and continue wholly his. Thus yee see in effect what Moses meant to vtter in this text.
But heere wee see the frowardnesse that is in men, which is a thing greatly to be lamented. For an othe (as I saide) ought to bee a recorde of ye honour which we yeeld vntounto God: and wee see howe men cleane contrariwise will needes spite him in vsing of othes. First of all, when men sweare vnaduisedly, is it not a manifest despising of Gods name? It must bee rapt out when there is neither why nor wherefore. The talke shalbe but of mirth and laughter: and yet notwithstanding Gods name must bee mingled with it. And is not that too great and too shamefull a skorning of him? Nay moreouer, a mannes patience is no sooner stird, so as he entreth into a litle choler: but by and by gods name must answere for it. In so much that it is not enough for them to some out their rage against their nighbours, but they must also step vp against God, and shew themselues wode and starke mad. And they be no simple othes which they vse: but othes matched with blasphemie, whereby ye maiestie of Gods name is as good as trampled vnderunder foote. Othes are referred to nothing lesse than to the end that I spake of, (that is to wit to the glorifying of God among vsus) when they be applied to so deuillish outrages as the wilfull defying of God, and the skorning of his name, by tossing it too and fro like a tennisball, without yeelding any reuerence vntounto it. And therefore let vsus learne that it is too too detestable a vice when trifling othes are so rife among vsus, and also that in our cholerik passions of impatiencie Gods name shoulde be so rent and torne, and that men are not contented to hauehave sworne after some simple manner, but also take vp kindes of othes that are matched with blasphemie, so as it appeareth that their intent is to make warre against God, and euen to spyte him when they cannot bee reuenged of men. Thus yee see what wee hauehave to marke vponupon this text. Therefore to bee short, let vsus vnderstande that it is not ynough for vsus, that the spirituall seruice which wee owe vntounto God bee yeelded vncorruptly vntounto him: that is to wit, that wee put our trust in him, that wee call vppon him, and that wee offer him our soules and bodies in sacrifice: but we must also shewe openly before men what religion wee holde of, and wee must make it knowen that wee bee separated from all the defilements of the Infidels and vnbeleeuers. The thing which is expresly required heere, is that when othes are to bee vsed, wee must vse them with such sobrietie as God may bee glorified, and that whensoeuer wee sweare, wee must beare in minde that God is to bee reuerenced as our iudge, and offer our selues in such wise before him, as hee suffer not any falshoode to abide vnpunished, and as wee yeelde vntounto him the office of serching euen our heartes. If wee deale so: then shall our othes be holie vntounto him, and accepted as a part and portion of the seruice that he requireth and alloweth. And by that meanes wee shall abhorre and loth not onelyonly the blasphemies whereby he is spyted out of measure: but also all fonde and trifling othes, that are made without cause or reason. Thus wee see in fewe words what wee hauehave to note, and howe this text is to bee put in vre.
Nowe Moses addeth immediately, Yee shall not followe any other Gods, the Gods of the heathen which dwell rounde about you. When hee saieth, yee shall not followe any other Gods: hee sheweth vsus that wee cannot mingle the true religion with any abuses, or with any thing deuised by vnbeleeuers, but by and by all is mard, and God disauoweth it, as soone as wee swarue one way or other from the plaine trueth, and from the rule that hee hath giuen vsus. For it is not saide simply, you shall not renounce your GOD: but they bee forbidden to followe any other Gods. So then let vsus marke wel, that if wee intende to serue the liuing God, we must holde our selues to him alone, and worshippe him with such vncorruptnesse, as all ydoles bee vtterly cast downe, and all superstitions cut off and cast behinde vsus. And if this were well obserued, wee shoulde no more bee put to such paines, neither shoulde wee hauehave so manie bickerings as wee hauehave. For what causeth the troubles that are nowadayes in the worlde, and that there is such diuision betweene vsus and the Papistes? For both of vsus confesse that there is but one God: that grounde is common to vsus both, both of vsus name him the maker of heauen and earth, and both of vsus take Iesus Christ for our redeemer: and yet notwithstanding we bee at so greate oddes, that the Turkes and the Iewes are not more deuided from vsus than the Papistes are. Whereof commeth this? Not that the Papistes doe vtterly renounce GOD: but because they will needes make a mingled and confused hotchpotch of all the Religions of the worlde. They hauehave raked together all abuses, all Sathans trumperie, and all the superstitions that euer hauehave beene: and that terme they the seruice of God. It is no part of their meaning to holde themselues to the purenesse of the holy scripture, and of the Lawe and the Gospell: but to the thinges which they hauehave deuised of their owne braine. They will needes hauehave those thinges mingled with the pure seede: and that is such a corruption, as God is vtterly shaken of by it. Although men thinke it not▪ or at leastwise confesse it not with their mouth: yet hath hee no more place where those thinges are. So then (as I saide afore), if this saying which forbiddeth vsus to followe any other Gods were well obserued: we might easily agree nowadayes with the Papistes. For the controuersie heere concerneth not the onelyonly name.
True it is that the Papistes call not their Sainctes which they hauehave forged, their Gods: but yet they serue them and worshippe them as Gods. And therewithall they hauehave deuised such lawes and ordinances as they thinke good: and yet the thing which they terme Gods seruice, is but vtter follie of their owne inuention. Nowe it is a flatte following of the Gods of the Paynims, when men vse straunge fashions in the seruing of God, and in steede of praying vntounto him alone, doe call vponupon the creatures, so as they cannot tel whom to choose when al comes to all. And therefore let vsus beare wel in minde the meaning of Moses: which is, that to worship God aright, we must sticke simply to his word: wee must stop our eares against all thinges that are brought vsus from elsewhere: and we must not admit any thing but yt which we hauehave from God onelyonly. Let vsus then submit our selues wholly to the obeying of our god, & not receiue any thing which procedeth not out of his mouth. And if we
beare with our infirmities,Esa. 42.3. and that he is always pitifull. Although we deserue to sinke vnderunder his hande: yet will he alwayes shew merciemercy towards vsus. But doth it followe therefore, that he will be scorned at our handes, and that wee may come pranking against him to despise him? No: but contrariwise, forasmuch as he sheweth himselfe gratious and louing towards vsus, it ought to break & soften our harts, to make vsus submit our selues wholly vntounto him, and at leastwise to applie our selues altogether to the seruing & honouring of him, when he preuēteth vsus through his free goodnesse. Then let vsus mark well, that when our Lord is neere vntounto vsus, although it bee of purpose to make vsus glad, and also to giuegive vsus contentation and rest: yet notwithstanding hee ceaseth not to be zealous in the maintaining of his glorie, neither will he suffer it to be trampled vnderunder foote, without sending horrible vengeance for it. Doe we then know that our Lord dwelleth among vsus? Let vsus on our side beware that wee sanctifie our selues wholly vntounto him, for feare least his wrath bee kindled, that is say, least hee withdraw his goodnesse which he hath once shewed towards vsus, and bereaue vsus of it as we deserue, and therewithall powre out his wrath vppon vsus, when hee seeth that hee cannot winne vsus, nor any whit preuaile by shewing himselfe pitifull in bearing with vsus with such louingkindnes and gentlenes as he doth. Ye see then after what sort we ought to vse ye goodnes and patientnesse of our Lorde. That is to wit, knowing that we may boldly stay vponupon him, not doubting but that he wilbe fauorable vntounto vsus, wee neuerthelesse must indeuour and inforce our selues to the vttermost of our power to serue and honour him. And forasmuch as we cannot do it of our selues: wee must pray him to hold vsus in such obedience by his holy spirit, as our whole seeking may bee to shewe yt his comming so vntounto vsus is not in vaine, but that we be truly knit vntounto him, and that hee hath set such a holy and vnuiolable bond betweene him and vsus,Psal. ….… that as he once gaue himselfe to vsus to be our inheritance, so he also possesseth vsus, and maketh vsus to be throughly contented with him, and to proceede in such wise in profiting to his honor & glory, as our whole life may shewe that we desire nothing else but to bee reteined vnderunder his protection.
Nowe let vsus kneele downe in the presence of our good God wt acknowledgment of our faults, praying him to humble vsus more & more by true repentance, so as we may not onelyonly be sorie for our faults, but also amend them and submit our selues duetifully vntounto him, to the intent we may be more and more rid of all our naughtie lustes, and bee clothed againe with his righteousnesse, that by the shining of his image in vsus, wee may shew our selues to be his true children and that our desire is to be ruled by his holy spirit, euen vntill he hauehave made vsus partakers of his heauenly glorie. That it may please him to grant this grace not onelyonly to vsus but also to all people and Nations of the earth, &c.