Sermons on Deuteronomy, Sermons · Sermon 58
On Thursday the fifteenth of August. 1555. The Lviij Sermon which is the first vppon the eight Chapter.
Keepe al the commaundementes which I hauehave commaunded you this day to do them: that yee may liue and encrease, and go in and possesse the land by right of inheritance, which the Lord swore to your fathers.
2 And be mindfull of al the way wherethrough the Lord thy GOD hath made thee to walk these fortie yeares in the wildernesse: to the intent to afflict and try thee, that hee might knowe what is in thine hart, and see whether thou wouldest keepe his commaundements or no.
3 Hee afflicted thee, and made thee to endure hunger, and fedde thee with Manna which neither thou, nor thy fathers knew, to make thee to know that man lyueth not onelyonly by bread, but that man lyueth by all that euer commeth out of the mouth of the Lord.
4 Thy rayment hath not worne vponupon thee, neyther hath thy foote beene swolne all these fortie yeares.
HEre againe Moses sheweth ye people, yt God gaue not his law in vain, but that his will is to hauehave it kept and that is the way for vsus also to fare ye better by it. True it is, that whensoeuer any man speaketh to vsus in Gods name, we must hauehave our eares open to heare what is tolde vsus; for by that meane doth faith come.Rom. 10.17. But yet must we bring our handes and feete with vsus also, to offer them obediently vntounto God,Rom. 12.1. & to imploy all the power that hee hath giuen vsus in his seruice. Therefore let vsus not come hither onelyonly to hauehave our eares beaten with the thinges that are preached vntounto vsus: but let vsus also apply them to our vse. Instruction must be matched with practise: or else we shall neuer knowe what hath bin shewed vsus and taught vsus. And so we see what we hauehave to beare in minde. Moreouer let vsus marke, that Moses thinketh it not enough to hauehave sayd these things at once and away: but he repeteth them againe for a larger confirmation. Looke (sayth he) that thou keepe the commaundements which I inioyne thee: not to the end thou maist knowe them at thy singers endes, or bee able to vtter them with thy mouth: that is not enough: But thou must put th… in execution. And to confirme this matter the better, hee addeth a promise, saying: That thou mayst liue, and increase, and go into the land which the Lord thy God did sweare vntounto thy Father. This hath beene expounded alreadie heretofore: and there remaineth no more to doe, but onelyonly to renewe the remembrance thereof, according also as we see that yt was intent of Moses, or rather of ye holy Ghost. Now thē, our Lord alt… reth vsus to him by promises, of purpose to giuegive vsus ye better corage to serue him: & he doth it of his own free goodnesse, without being bound thereto. For he needed no more but to say the word: he hath authoritie to commaund vsus what hee listeth, and it is our part to obey him. Why then doth he ad his promises, but to win vsus by louingnesse lyke a father, who though he hauehave al soueraigntie ouer his childe: doeth neuerthelesse vse gentlenes in promising, to ye intēt his child shold serue him with the cherefuller heart? True it is that the child is bound therto aforehand by nature: but yet when hee seeth his father so vpright towardes him, as to offer him more than his duetie: it moueth him the more, if he be not too too vnkind & lewdely disposed. Therefore let vsus learne that in this case God stoopeth to vsus, as if he were a mortall man. Yet is not that any derogation to his maiestie: but rather a recorde of his infinite goodnesse, in that he vseth not his right with rigor, but forbeareth it and applyeth himselfe after that fashion vntounto vsus, to doe the thinges which hee knoweth to be meete for our rudenesse. And therefore whensoeuer wee heare that God promiseth to prosper vsus, if wee honor and serue him: Let vsus vnderstand yt his so dooing is of free goodnesse, to win vsus the better, & because he is loth to vse rigor towardes vsus as he might doe. But yet for all this, we must not imagin that he is bound to yeelde vsus any recompence or reward for our seruice. For it is not for vsus to enter into account in this behalfe, as though wee could win any thing by it: but wee must receiue whatsoeuer hee offereth vsus as of his free gift, knowing our selues to bee so much the more bound vntounto him.
Moreouer let vsus marke what hath bin tolde vsus heretofore: namely that the land which Moses promiseth here vntounto the people,Gene. 13.14 had bin promised already foure hundred yeeres afore, whē none of them all was yet borne: & therfore God had not an eye to anie of their deseruinges. But now he saith that they should inioy the promise which God had made them of his owne mere goodnesse. And so we hauehave to gather in effect, that all yt euer we receyue at Gods hand, springeth out of none other fountaine than onelyonly his meere merciemercy, because he is good, because hee hath pitie vponupon vsus, because he hath not any respect to our worthinesse but onelyonly to himselfe, & because it pleaseth him to be so boūtiful towards vsus. Marke yt for a speciall poynt. But yet for all yt, if we will well inioy his benefites, if we will hauehave them auaileable to our saluatiō, & if we wil hauehave the continual possession of them: we on our side must looke to answere to ye grace yt God sheweth vsus. And how shall we answere it? Verily not by shrinking away frō him, nor by refusing ye things yt he offereth vsus to drawe vsus to him: but by knowing the right & lawful vse of the benefites which he bestoweth vpō vsus, so as we louelove him & gloryfy him for them, & eueryevery of vsus spend himselfe in his seruice. Therefore whēsoeuer our Lord shall hauehave done vsus any good: let vsus vnderstand yt the same cōmeth not for aught on our behalf, but rather yt we be so much ye more beholdē vntounto him. And to ye end we may possesse & inioy the same benefites, & yt they may profite vsus to our soules health: let vsus be well aduised therewithall, yt wee be ye more prouoked thereby to serue God, forasmuch as he sheweth himself so liberal towards vsus. That is the thing in effect, which we hauehave to gather vponupon that text.
Now Moses addeth, that the people must bethink them of all the iourney whereby the Lord their God led them. This bethinking of themselues was very needefull. And if we were wise & well aduised, we would bethink vsus better than we doe, of ye things which our Lorde sheweth vsus throughout all our lyfe. For both the aduersities & also the prosperities which he sendeth vsus, are instructiōs which we ought to marke well, & this present lyfe is as a schoole wherein we ought to cal to minde that lesson both euening & morning. But what? Although God doe the office of a good schoolemaister, & neuer leaue teaching of vsus: yet there is none of vsus that taketh heede of it, but ye time is lost, we be lyke children that are hardened or become trueandes, so as doe ye maister what he can, the childe doth but laugh him to skorne, he giues not his minde at all to learning, but his wittes are wandering abroad, & either he giueth himself to follie & lewdnesse, or else runnes loytering vp & downe the streetes when hee should hauehave his boke in his hād. At ye same point are we: For we hauehave ye boke opē before vsus, & as lōg as we bee in this world, God teacheth vsus by all maner of meanes to louelove him & to feare him, and to put our trust in him and to submit our selues to his good will. If he send vsus blessings, it is to this end that wee should learne, to giuegive our selues wholy ouer vntounto him. If he afflict vsus, it is to waken vsus, that we should liue in his feare. If he send vsus any neede, or hold vsus in any distresse: it is as a quickening of vsus vp to call vponupon him, & to flee to him for refuge. If he giuegive vsus any taste of his fauor: it is to the end we should be the better confirmed, not onelyonly that he will helpe vsus during this mortall lyfe, but also that hee will bring vsus to the kingdome of heauen: and thereof must wee be fully resolued. Thus ye see how God neuer ceaseth to rehearse our lesson to vsus: and yet doth none of vsus giuegive heede to it, but we wander away in our owne imaginations, the pleasures of this world doe cary vsus away, and eueryevery of vsus is so combered wih these vanities, that wee hauehave no leasure at all to thinke vppon our God, or vponupon the thinges that he sheweth vsus.
Yet notwithstanding, it is not for naught that Moses sayth here, Bethinke thee of the way wherethrough the Lorde thy God hath led thee. True it is that the people of Israell had peculiar instructions, so as a number of thinges befell them in their trauelling through the wildernesse, which belong not vntounto vsus in these dayes: but yet was that a figure of mans lyfe. The wildernesse (say I) wherein the people were by the space of fortie yeeres, was as a mirrour of this earthly wayfaring of ours, wherethrough wee must passe vntill GOD take vsus hence into his rest. Lykewise the resting place of the land of Chanaan (accordingly as it is named in the fourescore and fifteenth psalme) was as a warrant of the endlesse lyfe that is prepared for vsus,Psal. 95.11. and wherein wee shall no more bee tossed and turmoyled as we be in this world. Now seeing it is so: Let vsus note that as the Iewes were exhorted to remember the iourney wherein God had led them through the wildernesse: so now the chiefe poynt of our duetie is to cōsider that inasmuch as God gouerneth vsus, we liue through his fatherly care, so as he guideth all our steppes which we hauehave to goe or come. And it behoueth vsus to bethinke vsus well of all the time of our lyfe, & to consider throwly what we hauehave had experience of in this world. True it is that we thinke oftentimes both vppon the good and vppon the euill which we hauehave receiued: but that is cleane contrary to the intent of our God. For our thinking vppon our aduersities is not to knowe them to be as rods wherewith God beateth vsus for our chastisement. No, it is but to frette and chafe against him, and to gather matter to grudge at, saying, what will become of this? Shall I alwayes be new to begin? It should seeme that God intē deth to confound me presently: for my affliction was great enough afore: and was it meete that hee shoulde increase it yet more? After yt maner doe we gather a summe of all the miseries which we hauehave felt from our childehode to our old age. Howbeit that is but to sharpē our selues against God, whereas we should rather thinke thus▪ Goe to, my God hath not ceased to chastise me euen from my childhood vpward: and if I had returned vntounto him, surely he would hauehave spared me: but he was faine to dubble his stripes, & to hold on still, because I hauehave alwayes waxed harder & harder, & rebelled against him: & ought not yt to hauehave suffised me if I had not bin quite paste grace? But yet for all this, I hold on still mine accustomed trade: neuerthelesse he ceaseth not to waken me vp with afflictions. He is loth that I should welter in mine owne dung, and yet doe I continue still in my stubbornnesse: and what will come of it in the end? After this maner (say I) must we quicken vp our selues, & call to rememberaunce the whole time of our lyfe, or else we shall neuer bethinke vsus of the aduersities that we hauehave indured, but with murmuring & grudging against God. In lyke case is it with prosperitie. If God make vsus to prosper, & afterward cast some affliction vppon vsus: wee be the more greeued at it, insomuch yt in stead of saying with Iob, wee hauehave receiued good at the Lordes hand,Iob. 2.10. & why should we not receiue euill also? (for when he doth vsus good, he is not vnwilling to continue it, & his ceasing of it, is not for that he is become nigardly, or vnable to doe vsus good any more: but because he knoweth it to be expedient for vsus to be so exercised, that he may try our patience: & so ought we to thinke:) But what? we on the contrary part say thus: it comes to my minde that I was well at mine ease, and I had this & that. To be short, wee coulde finde in our heartes to serue Satan, so wee might hauehave prosperitie, & we seeke to make our selues merry, bearing our selues on hand in ye meane while, that it is but lost labor to serue God. Thus wee see how men turne to the cleane contrary, both the prosperitie & the aduersitie yt God sendeth them. But when we should learne any thing, our rememberaunce is very short: for if God hauehave afflicted vsus for a time, we neuer think of it after. In deede as long as the crosse indureth, wee can skill to sigh & to play the hypocrites, & to pretend that if God would voutsafe to abate his rigor, we will become little Angels: but as soone as he withdraweth his hand from vsus, our nature falles by and by to his olde byasse, wee doe but shake our eares a little, & we neuer thinke more vponupon his corrections to doe our selues any good by them. If God send vsus any prosperitie, we hauehave forgotten them out of hand. Insomuch that whē we hauehave once crammed our selues full, in stead of yeelding him thanks, we fal to kicking against him lyke ouerpampered iades, as shall be declared in the two & thirtith chapter: ye see thē that our wittes are very short in remēbring the way wherethrough God hath led vsus.Deut. … As touching goods, they serue vsus not to stirre vsus vp to louelove our God, and to put our trust in him & to call vppon him. As touching aduersitie, it serueth not to humble vsus, nor to make vsus renounce ye world, nor to cause vsus to bethinke vsus of our sinnes, that wee might be sory for them and craue forgiuenesse: but rather to the cleane contrarie. Now then seeing we be so faultie, wee hauehave the more neede to marke well this text, & the exhortation that Moses maketh to vsus here, that we may remember the way whereby God leadeth vsus. So then, let vsus dayly hauehave an eye to ye things wherof we shal hauehave had experience during this transitory lyfe. How hath God dealt with mee euer since I was borne? I hauehave waded through ten hundred thowsand miseries, & he hath deliuered me from them all: & ought not this to make me thinke him to be my father, and to put my selfe wholy into his protection? Againe, I hauehave bin cumbred a number of wayes: and God hath alwayes had an eye to me, & brought me home againe to himselfe. How oftentimes hauehave I tempted him, casting my selfe vp to the spoyle, and running into the snares of Satan? And yet my God would not let me perish. Nowe ought not I to perceiue his goodnesse therein? Ought I not to betake my selfe to his keeping with the surer trust? Moreouer my God hath visited mee with a great sorte of afflictions: and shoulde I stil rebell against him? Shall I not bee tamed for all the stripes that I hauehave receiued at his roddes? Shall God hauehave lost his labor in chastising me? After this maner must we bethinke vsus, both in our prosperitie and in aduersitie: and that not for once and away, but with such imprinting of it in our hearts, as we may hauehave it so inregistred there yt it may neuer be blotted out. That is the thing which wee hauehave to remember vppon this text of Moses.
Now hee speaketh expressely of the afflictions which the people had indured in the wildernesse: as if hee shoulde say that these afflictions heere are profitable for men, so they can vse them well, and referre them to their right end. It is not without cause that Moses vttereth this thing here: inasmuch as it seemeth at the first, that we cānot thinke vponupon our aduersities without griefe and grudging, so as they should prouoke vsus to repine against God, and consequently to shrinke away from him. For we know there is nothing more against our nature, than to bee poore, sicke, diseased, or afflicted with any miserie: they bee thinges which wee hate. And therefore when God smiteth vsus, it seemeth to be the next way to withdrawe vsus from him. But Moses telleth vsus, that if we were so wise and wel disposed as wisely to apply to our vse the afflictions that God sendeth vsus: thy shoulde rather teach vsus to returne home to him. The Lorde thy God (sayth he) hath scourged thee. And to what end? To knowe what was in thy heart, and whether thou wouldest keepe his commaundements or no. Here Moses sheweth,…. Pet. 4.12. first that Gods afflicting of vsus is as an examination to trye what we bee, and how wee be minded. In deede, prosperitie also is a good triall to bewray what is in mens heartes. For if a man be any thing at ease, he ouershootes himselfe, and pleasures corrupt vsus yea and vtterly dull vsus. If a man bee riche, wheras hee was taken to hauehave bin lowly and meeke, hee will bewray his pride and crueltie. If a man bee in authoritie, hee becommeth intollerable. And so yee see that GOD may try what is in vsus and take experience of it, euen by making vsus to prosper. But yet is pouertie set downe here of set purpose, because it is the meane whereby God tryeth whether wee bee subiect to him or no. And why? For patience (as men say) is a singular vertue: but how may it bee knowen that wee bee patient, but by aduersitie? Therefore when God sendeth vsus aduersities that are hard and troublesome to vsus: then doth hee as it were lay open our hartes. For if wee abide quietly vnderunder his hand, and suffer him to deale with vsus according to his good will, so as wee prayse his name though he handle vsus roughly: it is a token that wee louelove him in deed, and that hypocrisie taketh no place at all in vsus. And therefore it is not without cause, that Moses intending to shewe how God tryeth vsus▪ and prooueth vsus, speaketh heere expresly of afflictions.
Now wee hauehave to gather vponupon this text, that it is no woonder though God afflict vsus diuerse wayes. And why so? For it is expedient for vsus to bee sifted and to hauehave it knowen what is in vsus: There is not a more needefull and profitable thing for vsus: and that is done by afflictions. Therefore must wee submit our selues to them, and vnderstand that they neuer bee superfluous or more than needeth. Mark that for one point. Yea and vntounto the same end must wee apply this saying of the Apostle,…et. 2.20.…. & 4.13. that it is the very meane whereby to try our obedience. For hee vseth the same word, and setteth downe Iesus Christ for an example. For although hee be the mirror & patterne of all righteousnesse, yet was he faine to passe vnderunder Gods scourges. And why? Euen to the end that his obedience might be knowen. And that which is shewed vsus in the person of our Lord Iesus Christ:…. 1.23. …. 30. good reason would that the same should bee accomplished in vsus that are his members. Now is there any thing more requisite, than to knowe whether wee bee obedient to God or no? And that is not knowen but by aduersitie, when thinges fall out contrary to our desire, and God handleth vsus in such sort as our fleshe and nature striue against it. When we be in that case, if we can hold our selues in subiection to God, to say, in deed Lord this is hard for me to beare, it goeth against my stomacke, it is cleane contrary to my nature, but yet howsoeuer I fare I renounce mine owne will: I would faine hauehave health, but sith it pleaseth thee to hauehave me sicke, thy name be blessed for it: I could finde in my heart to be rich, and to hauehave mine owne ease and pleasure, but thou wilt hauehave me to be poore & needy. I would be in honor & credit, & thou wilt hauehave me to liue in reproche and shame: and good reason it is O Lorde that wee should hauehave the humilitie to submit our selues to whatsoeuer it pleaseth thee to sende vsus, and not that wee should followe our owne swindge: when we be come to such a sacrifice of renouncing all our affections and all our owne wil: then is our obedience rightly knowen. For what matter is it to say amen, when God followeth our desires, and handleth vsus according to the lyking of our owne fleshe? How is there any vertue in vsus? And therefore let vsus remember wel this text, where Moses telleth vsus that Gods afflicting of vsus, is to try what we be. For we might set a faire face vponupon thinges, and pretend to louelove and honor God: and yet notwithstanding all should be but counterfetting and leasing. But when wee bee handled roughly, and God sheweth himselfe as our enemie, so as wee bee prouoked to rebellion, and would faine striue against him if it were Lawefull: and yet notwithstanding wee continue still as Lambes, so as wee bowe downe our neckes vnderunder his yoke, and forsake all our owne affections to obey him: that (say I) is a due tryall of vsus. And that is the cause why the holy scripture lykeneth aduersitie to a furnace.1. Pet. 4.12. Lyke as golde and siluer are tryed by fire: so must God bee faine to try and examine vsus by afflictions.
But here it might bee demaunded, whether God doe not knowe what we be without tryall? Let vsus marke that it is not to bee surmised that God is ignorant of any thing: or that he needeth to try vsus after the maner of men: but it is the common speach of the holy scripture, to attribute the thinges to God which are peculiar to men. For if it should speake to vsus of his maiestie according to the worthinesse thereof, we should bee vtterly rauished, and yet knowe neuer the more what were sayd to vsus. God therefore to vtter himselfe, is faine to descend from his owne highnesse and to transfigure himselfe, to the end we may knowe so much of him as is for our behoofe. To be short, let vsus vnderstand that God knoweth what is in mēs hearts, though he should let them alone as they bee.Psal. 33.15. & 94.9. For it is sayd in the psalme, Shal not hee that made the heart knowe it? Yes: but yet for all that, it behoueth vsus to bee brought to the touchstone. Not that God hath any neede of it on his behalfe: but it is done for our owne sakes. Now then, whereas it is sayd in this text, that Gods will was to trye the people of Israel: let vsus mark yt the meaning thereof is, that God intended to shewe in deed, and to bewray in trueth what that people was of whom it was his will to hauehave open record and proofe, to the end they might not vse any odde shiftes to keepe their naughtinesse from discouering. Now then, Gods afflicting of vsus is not for that hee hath any neede to sift vsus narrowly: but because wee on our side hauehave neede to be so tryed. For wee see how men beleeue wonderously wel of their own strength. So long as God letteth them alone in rest, they thinke there is
for all that, shall wee tye our lyfe to bread and wine? No: but wee must consider that although God hauehave set that order in nature: yet notwithstanding it serueth not to bereaue him of his prayse, nor to rob him of his right: but rather, his vttering of his power by his creatures, serueth to shewe that he hath them all in his hand, and can dispose of them after his own good pleasure. That is the thing which wee hauehave to remē ber cōcerning these wordes, where Moses saith, that man liueth by eueryevery word which proceedeth out of the mouth of God. And in deede wee cannot hauehave a better expounder of this text, than our Lorde Iesus Christ:Matt. 4.4. for hee applying this text to himselfe, sheweth that hee should bee susteined by trusting in God, although hee wanted bread. In deede I can not dispatch this matter at this present: but yet must wee beare somewhat of it away, to the end that the rest may be ye better set forth to morrowe. See then how our Lorde Iesus Christ expounded the wordes of Moses. He was tēpted by Satan to turne stones into bread. And with what intent? Verily as though he could not hauehave liued without bread. But hee sheweth that although he wanted bread, yet hee should not faile to bee susteined by the power of GOD his father. For why? It is not by bread (saith hee) that man doth liue: that is to say, God is not bound by any necessitie to vse bread, whē he will susteine vsus. If an earthly father will susteine his children, hee must needes hauehave bread: and if hee hauehave none, he will weepe and say, alas my children, I can not but bee in great griefe of minde, to see you in this necessitie: if I coulde feede you with mine owne bloud, I would doe it. So then, a father shall not alwayes hauehave wherewith to mainteine his children: but it is not so with God, for he is not bound to any necessitie. Now then, doth bread faile through the whole world? Is there such drought as the earth can yeelde no substance? Yet doth not God faile to bee almightie still, and to hauehave wherewith to maintaine those that are his. Thus yee see how Iesus Christ did beate backe the diuels temptation, by telling him that wee must not imagine Gods power to be shut vp within his creatures, but that we must learne to trust in him, not douting but that he can finde meanes well enough to maintaine vsus, yea euen though all things faile vsus. If he giuegive vsus bread: let vsus eate of it: for wee must not tempt him. But if all meane helps faile, let vsus betake our selues to him that is almightie, and to his onelyonly power, which shall alwayes hauehave his course, though there be no meane help at all. Yee see then howe Moseses meaning is, that euen in respect of this transitorie lyfe, wee must not be so beastly as to hang our groynes vppon the bread and meate, as though our life lay hidden there. But when we hauehave wherewith to feede our selues, let vsus lift our eyes vpward to acknowledge that it is God which hath set that order in nature. And againe, if wee hauehave little: let vsus bee contented with it, and pray God to make it effectuall, as though it were Manna frō heauen, so as one morsel may feede vsus and make vsus as lustie, as if we had all the abundance of the world. And if we bee driuen to pouertie, let vsus proceede yet further, and pray God to supply out want, and let vsus put this sentence in practise, that man liueth not onelyonly by bread, that is to say, he is not susteined alonely by these ordinary meanes: but although he were at vtter necessitie and wanted all thinges, yet would not God faile to succor him. And therefore let vsus resorte vntounto him, and to the secrete power whereby we bee susteined, that wee may bee so mainteined by the same, as we may liue in him, and by him, and al through his onelyonly meere goodnesse.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to pitie vsus: & that seeing wee be so wretched creatures, that although he hauehave a care to bring vsus back againe to him, yet notwithstanding wee would faine striue against him: it may please him so to purge vsus from all stubbornesse, as our whole seeking may bee to submit our selues to his wil: and that hee suffer vsus not to bee giuen still to our owne wicked affections, and to the lustes of our flesh: but rather that hee correct them, yea and that in such sorte, as we may seeke to mount vpward, and to passe in such wise through this world, as wee may alwayes remember that it is but a wayfaring, to the intent wee may keepe on still to the marke whereunto our Lord calleth vsus. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and nations of the earth, &c.