Sermons on Deuteronomy, Sermons · Sermon 200
On Wednesday the xv. of Iuly, 1556. The CC. Sermon, which is the second vponupon the xxxiiij. Chapter of Deuteronomie, and the last vponupon that booke.
7 Moses was a hundred and twentie yeres olde when he dyed, his sight was not dimmed, nor his liuelinesse abated.
8 And the children of Israel mourned for Moses thirtie dayes in the playne of Moab. And after that, the dayes of mourning and sorrowing for Moses were ended.
9 Then Iosua the sonne of Nun was filled with the spirite of wisedome, for Moses had laid his hand vponupon him. And the children of Israel obeyed him, and did as the Lord had commaunded Moses.
10 And there arose not vp a Prophet in Israel thenceforth like vntounto Moses, which knew the Lord face to face,
11 In all signes and woonders, for which the Lorde sent him to do them in the Land of Egypt before Pharao, and all his seruants, and all his Land.
12 Nor in all the strong hand, and al the great vision, which Moses did before the eyes of all Israel.
IT was needefull that after the death of Moses, the Iewes should know the good that God had done them by the meanes of such a man. For we know that Gods gratious dealings are by and by forgotten, and it is the point wherein men doe chiefly shewe their leawdnesse. For although it be prooued to them that God hath helped them, yea euen with signes and myracles: yet woulde they passe it ouer slightly. In this respect it is saide expresly heere, that Moses had his liuelinesse, and all his strength vntounto the age of a hundred and twentie yeares. Nowe wee knowe what is written in his song, in the fowerscore and tenth Psalme, That after a man commeth to threescore yeares,… 90.10. there remaineth nothing but sorrowe paine and griefe, and he doeth but linger and pine away. Loe what our life is. Although we hauehave beene strong, yet doe wee decay in the twinkling of an eye, when wee once passe threescore yeares, and it is a great matter for a man to attaine thereto, I meane in such strength. But nowe whereas it is reported that Moses attained to double those yeares: thereby it appeareth that God strengthened him aboue the common rate of men. And that was not for his owne sake onelyonly; but to the intent he might be able to susteine the charge that was committed vntounto him. Had not the people bin vnthankfull, they shoulde ere that time hauehave beene conueyed into the lande of promise, and then had Moses gone in with them. But his life was prolonged a great time, because of the leawdnes of the people. Heere we see a wonderfull goodnes in God. For seeing that the people (that is to wit, as many of them as were then of discretion to knowe good from euill,) were condemned to die in the wildernesse: it had beene a great discomfort to them if Moses should hauehave dyed out of hand.… 14.23. But God reserueth him: and although he chastise the people, yet notwithstanding hee moderateth his rigour. Heere then we see in effect, that when God tolde the people that they should die in the wildernesse, hee meant not to punish them with such extremitie, but that hee prouided them first of ye principall point, which was, yt they might hauehave a good loadesman: For that is an inestimable treasure. And againe we see, howe God wrought in Moses by a power that was not common to men; that is to wit, that at the age of Sixscore yeeres, there was in him still all that euer was requisite in so difficult and weightie a charge as wee knowe was committed vntounto him. True it is that he had Iudges with him;Exod. 18.25 but yet for all that, no one man, no nor a doosen men had beene able to hauehave gone through with that charge, though they had bin chosen of the excellentest men in the worlde. Needs must it be thē that God aided him. Now whereas in so old age men are wont to be drooping and halfe dead, or at leastwise in such case as they can scarsly crawle, and are halfe doted, and yet Moses continueth still in his perfect state: therein it appeareth that God had compassion of his people. And this is expresly declared that the children of Israel shoulde knowe that God neuer forsooke them; & that although they had grieuously offended him, and were worthy to be cut off from his house, and to bee stripped out of his gratious giftes; yet he ment not to vse such rigour: for hee reserued Moses, and gaue him wherwith to go through with his charge continually. To be short, in this text it is shewed vsus, that if God giuegive vsus such men to bee our guides as behaue themselues faithfully, and hauehave abilitie matched with their will, and that they bee maintained to doe their office to the full: it behoueth vsus, to perceiue therin, that God hath pitie vppon vsus and we must acknowledge such a benefite, vnlesse we wil be condemned of vnthankfulnesse.
Nowe it is saide, that the children of Israel mourned thirtie days for the death of Moses. It was a common thing to make such sorrowe for the deade. But forasmuch as Moses was a father to all the whole people, it was verie requisite that not some one house or kinred, but that all those which had beene gouerned by him, shoulde weepe for him. Euerie man is to be mourned for in his owne house by his kinsfolfe and neere friendes: but there was another speciall reason in Moses, because God had giuen him to all the people, and he had guided them with a fatherly care as we knowe. The people therefore doe witnesse openly howe much they were bounde and beholden vntounto Moses, and al of them shewe themselues as his children. But here it might be demaunded, whether it be lawfull to make such lamentation for a man that is departed: for it shoulde seeme to bee an incountering of Gods will. Wee knowe that the life and death of men is in Gods hande; nowe if hee call vsus away, it behooueth vsus to goe, without any gainesaying, as I saide yesterday. They that outliue vsus must not sorrowe for our death; for it were a kinde of striuing against God. But wee must euer hauehave an eye to the end of our sorrowing, when wee mourne for the decease of men: and againe, we must come to the measure therof. Those two things then must we obserue to the intent that our sorrowing may bee lawfull. The first thing is that our mourning for a partie departed be vponupon iust cause. For we hauehave good occasion to weepe, because death is a common lookingglasse and record vntounto vsus of Gods curse, not vppon one or two folkes, but vponupon all mankinde. When we see any man deade, God sheweth vsus to the vew of our eye, that we be all of vsus cursed of him, and that wee be all of vsus inclosed in that curse, because of Adams sin. For whence comes death, but of the estraunging of vsus from the fountaine and welspring of life? God then giueth vsus good occasion to weepe when any man dyeth: but that must bee done because of our sinnes, so aswe feele what we hauehave deserued, and bee ashamed of our selues, and bee touched with the feare of Gods vengeance, and bee so wounded therewith, as it may prouoke vsus to make sorrowe. But this ende is ill regarded, welneere of all men. For when wee weepe, we wote not why wee weepe: and scarsly shall yee finde one among a hundred, which is mooued and stirred vp to acknowledge the punishment of sinne & the curse of God which is spred ouer all the sonnes of Adam. That then is the thing which we hauehave to remember in the first place.
There is another seconde ende. That is to wit, when God taketh away a man that was able to doe seruice in his Church either publikely or priuately, wee ought to bee sorie for it forasmuch as our Lorde chastiseth vsus. If there bee a good Sheepeherd, a good Prince, a good Magistrate, a man of counsell, or any other that is fitte to serue the whole bodie; and God taketh him away: we ought to bee sorie for him; and not without cause: for it is a signe that hee is minded to diminish his grace in vsus. And ought wee not to bee grieued in feeling Gods wrath? On the other side we see how it is said, that our Lorde taketh away the righteous,Esa. 57.1. when he hath any vengeance in a readinesse: hee calleth away his seruaunts to rest, that they may be free from the mischiefe which is at hande. Therefore when God taketh away the excellent men from among vsus, it is alwayes a threatning vntounto vsus. For it is all one as if he told vsus, that wee bee not worthie to hauehave him to dwell in our companie, according to this saying in the Epistle to the Hebrewes,Heb. 11.38. that the worlde was not worthie to hauehave the men that serued God with such vertuous conuersation. True it is that men mislike of them and thrust them out of their company, as though they were not worthie to goe vppon the earth. But yet on the contrarie part, God telleth vsus that we forgoe the company of the good men, and of those whom hee hath reserued to himselfe. Therefore when we bewaile the death of honest men, which hauehave liued in the feare of God, which were indewed with excellent vertues and gifts of grace, which hauehave done seruice to the building vp of the Church, and which coulde hauehave continued in doing the same still: that is a wel-ordered mourning. But yet must we also come to the measure. For it may bee that a man shall mourne for iust cause; and yet if he giuegive his sorrowe too much scope, then is it a fault and a vice. As howe? If wee sorrowe for our sinnes without comfort, wee shalbe swallowed vp of heauinesse: and thereuppon oftentimes spring grudgings and repynings against God. But saint Paul telleth vsus that when we mourne so for the death of our friends and kinsfolke, or of such as serued in the Church, we must not resemble the vnbeleeuers,1. Thess. 4.13 who (saith he) hauehave no hope, and therefore can hauehave no comfort. In that place, S. Paul saith not that it is sinne to weepe, hee doth not vtterly condemne the thing: but hee sheweth that our sorrowing must be moderated, because God giueth vsus comfort by calling vsus to ye hope of the heauenly life, wherein we shalbe renewed. So then let vsus vnderstande that GOD humbleth vsus by death, and that we must goe into corruption like stinking carions, yea and euē our soules must seeme to vanish away, and that all shalbe forlorne. Nowe although wee must needes bee sorrowfull when wee consider these things and specially our sinnes; yet (I say) wee must euer come backe to this point, that God of his infinite goodnesse pitieth vsus still, and wil not hauehave vsus to perish in death, but rather that it bee vntounto vsus a passage into the euerlasting life. And this hope is ynough to comfort vsus in the middes of all our heauinesse: at leastwise it ought to be a bridle to restraine our sorrowing that it passe not the bounds, and so we fal to fretting against God as we see the vnbeleeuers do, who storme and howle and yell, and cannot by any meanes be held in order. And why? Because they hauehave no comfort, which is the mother of patience. But forasmuch as God calleth vsus to the hope which hee giueth vsus; therefore after wee hauehave wept and mourned, we hauehave wherefore to giuegive him thanks, to blesse his holy name, and to cō tent our selues that he vseth not extreme rigor against vsus. Now then, although we weepe when we see that our Lorde hath taken those from vsus which might hauehave stoode vsus in great steede: yet must we not fall into despaire, as though God had no way to succour vsus. For he can raise vp euen the stones, if he thinke it good. Therfore we must resort vntounto him when wee perceiue any signe of his wrath; and when we hauehave acknowledged our sins, and asked forgiuenes of them at his hand; we must also waite his leisure vntil he shew vsus fauour, that in finding mercy wee may also find remedy of all our griefs. Thus ye measure which hee speaketh of, is that hauing sorrowed to a good end, because our Lord hath taken such folk out of ye world, as we ought to long for & desire; wee must also hauehave some stay of our selues, & not be caried away to fretting & chafing in our sorrowe: but rather asswage our sorrowes, because wee know yt when God hath chastised vsus; he will moderate his mightie hand, and not stretch it out to the full against vsus, but chastise vsus with the rodde of man,1. Sam. 7.14. as is said thereof. Sith wee see this, let vsus learne to comfort our selues and be patient.
But herewithall we hauehave yet one point more to obserue: which is that our forefathers had …o ceremonies than wee hauehave, because they had not so euident a recorde of the euerlasting life. And the selfesame reason was of burial vnderunder the lawe, for they buried men with greater pompe than they do nowadays. And what was the reason? forsooth because the resurrection was not yet so well witnessed as it is now. I grant that the fathers knew well what was requisite to their saluation: howbeit, yt was vnderunder shadowes and figures. But behold, nowadayes God himselfe calleth vsus from heauen; our Lorde Iesus Christ sheweth vsus that as he himselfe is risen to glorie, so we also shalbe made like to his image, and therefore that wee hauehave no more neede of such helps as ye fathers of old time had. So then, it were a mockery at this day, to counterfeit the thinges that were obserued in the olde Testament. And that is a thing wherein the fondnesse of the Papistes appeareth vntounto vsus. For they woulde needes counterfeit al things without cause or reason. And yee see that in their burials they hauehave so many gewgawes and pelting toyes, that a man woulde bee ashamed of them. And what is the cause thereof, but that they knowe not the difference that is come in since the comming of our Lorde Iesus Christ; namely that the ancient ceremonies are come to an end? Yee see then that the Papists are become Iewes, howbeit but bastarde Iewes. For not without some reason did the Iewes vse that custome, because it behooued their ceremonies to supplie the want of doctrine. But nowe that our Lord Iesus Christ is come, and we hauehave the resurrection manifested in his person; if we set our mindes stil vppon shadowes and figures, what is it but a defacing of the resurrection of our Lord Iesus Christ, & an vtter quenching of ye light of the Gospel? That is ye cause why I said that the Papistes are not worthie to bee called Iewes, but bastarde Iewes. But whereas it is saide that the people made lamentation by the space of thirtie dayes: let vsus on our side learne that it behooued the auncient fathers to bee kept vnderunder, because God had not giuen them so large a testimonie of the euerlasting life, and that for their rudenesse sake, they were gouerned like little children,Gal. 4.3. as Sainct Paul speaketh of them to the Galathians. Let vsus nowadayes learne on our side to make the resurrection of our Lorde Iesus Christ auailable, that when any man dyeth, there bee plainenesse vsed in his buriall, and these pompes eschewed wherewith GOD is mocked, and the people intangled in manie errours and superstitions. And not without cause is it saide that our Lorde Iesus Christ was buried after the manner of the Iewes,Matt. 27. 59. to shew that that custome ought nowadayes to bee chaunged among vsus, and a newe to bee put in the steede. Also let vsus moderate our mourning, and let not our sorrowe bee excessiue; but sith wee hauehave wherewith to comforte our selues; which thing the folke that liued vnderunder the Lawe had not at all, or at leastwise not so largely as wee hauehave: let vsus practise the doctrine which we bee taught in the Gospell, and also by S. Paul to the Thessalonians.1. Thess. 4.13 Thus much concerning that point where mention is made of the lamentation that was made for the death of Moses.
Now it followeth, That Iosua the sonne of Nun was filled with the spirite of wisedome, because Moses had laide his handes vppon him. Heere againe the people are put in minde, that God had not forsaken them though they were worthy of it. And it is a very profitable lesson for vsus, to know that God gouerneth his Church, and neuer forgetteth it. For without that, what faith coulde be in vsus? Wee shoulde bee as folke forlorne. For as long as God gouerneth vsus, if wee rest vppon him, wee boldly proceede and keepe on our course. But if God withdrawe his hand, and we perceiue not that hee guideth our steppes, or that hee hath a care of vsus, and that we be vnderunder protection: wo will be vntounto vsus, and men are too dulheaded if they be not then vtterly dismayed. Behold then, our happinesse is to hauehave God to be our watchman, and to be gouerned vnderunder his hand and protection. Indeede hee appeareth not alwayes visiblie to shewe his presence; but he giueth vsus men to be the ministers of his grace. True it is that at that time there were visible signes, to shewe that he dwelt among his people. Neuerthelesse as he had bin serued by Moses, so was it his will that Iosua should succeede in his place.
And in that respect is it saide that hee was filled with the spirit of wisdome: to doe vsus to vnderstand that God hath alwayes shewed himselfe mercifull to his Church, and that as a father hath a care of his children, & prouideth thē all things meete for them: so God hath alwayes prouided aforehande for the necessities of his people. This doctrine (as I said) doeth concerne vsus also. For wee hauehave a promise that God will neuer faile vsus if wee be of his flocke and come to him to shrowd our selues vnderunder his wings, that wee may be guided by him: and we knowe hee hath giuen that office to our Lord Iesus Christ. And for the same cause also hee saieth to his disciples,Matt. 28.20. that hee will bee with them to the worldes ende: and that saying extendeth to the whole bodie of the Church. Seeing then that our Lord Iesus Christ hath said that he will neuer bee separated from vsus, let vsus knowe that in him wee hauehave God, who will vtter forth all his power to maintaine vsus: But yet it is verie much, that besides the promises, we hauehave moreouer testimonies thereof, so as hee pointeth vsus with his finger to the thing performed, as it is spoken of heere, where wee reade that Iosua was filled with the spirite of wisedome. For to what end was that done? It happened not by chaunce, neither had God regarde of Iosua alone: but it was because he would shewe himselfe to bee the safetie of the Iewes. We nowadayes are in the same taking. For if they had abidden in Gods house, we should hauehave bin ioyned wt thē. And because they bee banished thence and cut off as rotten members, we take their place, as saith S. Paul.Rom. 11.24. Now then, let vsus assure our selues that God will neuer suffer vsus to want any thing requisite for our saluation, but continually shew his louelove and fauour towardes vsus, and prouide vsus of the thinges that are for our behoofe, if wee flee to him for refuge; yea euen though wee bee not worthie thereof. For as for this people, we knowe what manner of folke they were, and howe many faultes and offences they committed; so as it had beene no wonder though God had vtterly destroyed them. But nowe seeing hee prouided them of men that were fit and meete to defend them; therby we perceiue that God stroue with his merciemercy against the malice of that people. So then, whensoeuer wee bee tempted to distrust because wee bee rebuked for our sinnes; let vsus resort to Gods merciemercy, and pray him, not to looke vppon our sinnes, but to proceed continually in his goodnesse and fauour towardes vsus, whatsoeuer vnworthinesse there be in our persons. Thus much concerning that point.
Heere is nowe a question that might be demaunded, howe it is saide, that when Moses had laide his hands vppon Iosua, hee was filled with wisedome, whether a mans handes hauehave that power or no? [No.] but when the signe of a thing is spoken of, wee must go to the thing it selfe. Wee knowe that in all solemne blessings, there was this signe of the Laying on of handes. Nowe this was not an inuention fondly contriued after the manner of men, which hauehave many Apes toyes: but it was a recorde allowed of God, as if an oblation had beene made of the partie that was so blessed. When the holy Patriarks blessed their childrē, it was as though they had giuen them assurance that the inheritance of saluation belonged vntounto them, & that the promise should stand & abide in full force to their posteritie. Likewise at this day when a man selleth lande or house, one putteth a fether into his hand, and he deliuereth it ouer to the purchaser; and in some countries the custome is, that he which selleth any inheritance and maketh the surrender deliuereth a sticke or wand to the purchaser in token that he may thence forth possesse and inioy the same. And euen after the same manner was it with this signe of laying on of handes. For (as I saide) it was not a fonde and foolish deuice; but it was Gods will that it should be a kinde of warranting, to the intent that the faith of the fathers might be the better helped. That is the cause then why it is saide in this place, that God gaue the spirit of wisedome vntounto Iosua, because Moses had laid his hands vponupon his head. Nowe in so doing he inuested him in the charge that was committed vntounto him.
Let vsus nowe see first of all, whether Moses chose Iosua vppon his owne heade or no. No: but he knew him to be first chosen of God. And afterward when he laide his handes vponupon him, did he attempt any thing vponupon his own fancie? No: but contrariwise God only was the orderer or disposer thereof. He knew that Iosua was to be set in his place. And this is spoken not of that man onelyonly;Act. 19.6. but also when the Apostles did lay their hands vponupon the faithfull, by and by the gifts of the holy Ghost were made visible to the eye. After that manner did the faithful receiue the gift of tongues, ye interpretation of tongues, the healing of diseases, and the raising of the dead. And how receiued they it? They did but lay their hands vponupon them. Yea, but had that Ceremonie such vertue? No: but because it was Gods will to hauehave his grace so declared, & that ye laying on of hands was as a gage of it; it was not a vayne and vnprofitable thing. And in that respect is it that saint Paul saith vntounto Timothy, That he should make the grace auailable which was giuen him by laying on of his hands.1. Tim. 3.14. Seeing it is so (saieth hee) looke that thou indeuour thy selfe to serue God, and labour to builde vp the Church, and that the grace of God which is giuen thee by the laying on of my handes be not hindered. Saint Paul challengeth not to himselfe ye thing that is peculiar to the holy Ghost, neither meaneth he that he had the holy Ghost in his sleeue to giuegive him to whom hee listed by the reaching out of his arme: but hee sheweth vsus that the signe which God had appointed vntounto it, was not vaine or vneffectuall.
Moreouer, the same is to be considered more in all the Sacramentes whereof the Scripture speaketh, than in all other signes that are to be had in the world. I hauehave alreadie alleadged a similitude of ye deliuering of a fether or of a wand to him yt purchaseth an inheritance: but there is yet much more in the Sacraments; we must go yet one step higher. Forthere our Lord worketh that by his power, which men cannot doe. True it is that when such a ceremonie is once done & performed, the lawe will maintaine a man in possession of the thing that he hath purchased: howbeit, that is not all. For (as I saide afore) God performeth by the secret power of his spirite, whatsoeuer hee sheweth and witnesseth to the eye. So then wee must euer come to this point, that the sacraments are effectuall, & that they be no trifling signes which vanish away in the aire, but that the trueth is alwayes matched with them, because that God who is faithfull, sheweth that he hath not ordained any thing in vain. And yt is the cause why yt in baptisme we receiue truly the forgiuenes of our sins, we be washed and clensed wt the bloud of our Lord Iesus Christ, we be renewed by ye operation of his holy spirit. And how so? Hath a little water such power when it is cast vponupon ye head of a child? No: But because it is ye will of our Lord Iesus Christ, yt the water should be a visible signe of his bloud & of ye holy Ghost: therfore baptisme hath yt vertue & whatsoeuer is there set forth to the eye, is forth with accomplished in verie deede. If wee come to the Lordes supper, it is certaine that a little cantle of bread and a drop of wine cannot quicken our soules, for they be corruptible thinges: but therby we hauehave a record yt we be fed with ye body & blud of our Lord Iesus Christ: & by yt record we know yt our Lord Iesus Christ sheweth yt will not deceiue vsus in his promises, nor holde vsus downe with our nebbes in the water as they say; but that he performeth all that euer is tolde vsus there: insomuch that when we come to that holy table, we must assure ourselues that our soules are nourished with the spirituall foode which we see not, and that our faith must mount vp vntounto heauen, there to be ioyned with our Lord Iesus Christ.
Heere then wee hauehave to note, that when the scripture speaketh vntounto vsus of the signes which we hauehave in vse according to Gods ordinaunce; the very trueth of them is present with them. And why? For (as I hauehave sayde) our Lorde alloweth of our sayth in that behalfe, shewing vntounto vsus that the thinges which proceede from him are not deceiueable. And as we ought to be fully resolued heereof in the Sacramentes, so let vsus marke on the contrary part, that when men inuent things of their owne heades without the ordinance of God, they be but toyes and maygames and no better. As for example, in the Popedome they hauehave many signes, which they would hauehave men to accept as hygh mysteries. What a sort fonde thinges are in the Masse? And yet (if a man will beleeue them), there is nothing which is not well worthy to bee commended. They would hauehave it yt there they be as it were rauished vp among the Angelles, when they play their pretie pageantes. And yet all is but vtter vanitie, and a blearing or daseling of mens eyes. And why? For if a man demaunde from whence those thinges come; he shall finde that men forged them, and that there is no warrant for them from God; yea and euen we ourselues doe see that they hauehave defiled baptisme. True it is that they could not vtterly dispatch it out of the way, but that (euen in spyte of their teeth, and in spyte of Satan who stirreth them thereunto, and reigneth ouer them yet still at this day), our Lorde Iesus Christ hath brought to passe that his baptisme continueth still in his Church. But yet we see howe it is infected with many spottes among the Papistes, so as the baptisme it selfe is nothing in cōparison of the rest. For they esteeme not a childe to bee baptised with the water [as it is of it selfe]; but the water must bee charmed aforehande, and it must hauehave coniurations made ouer it: and then must other inuentions be mingled with it, as Spittle, Sault, and Tapers, & a number of other gawdes which would make a man amased. And what importeth all this? EueryEvery whit of it is but doung taken from Satan and held still: and yet the Papistes set all their holinesse therein. Againe, they hauehave inuented Sacramentes of their owne brayne, as their Sacrament of conformation as they terme it, and their Sacrament of Anealing, and al their other pelting toyes. And to be short, what else are all the Ceremonies which we see among them, but vtter illusions of Satan? Therfore let vsus learne to discerne the thinges which God ordeyneth and alloweth by his worde, from the thinges that men hauehave putfoorth at aduenture, and after their owne fancies. And let vsus vnderstande that as Gods trueth is alwayes certaine and infallible; so ye things that are brought vp by men, can not proceede but of vntrueth and falshoode. For they be gouerned by Satan who is the father thereof. That is the thing in effect, which we hauehave to beare in minde.
And let vsus marke further, that when men are chosen to gouerne Gods Church, (so it be by orderly proceeding according to his word) they shalbe guyded and gouerned by him, and hee will furnish them with his gratious gifts as farre as shalbe needefull for them; and whereas wee perceiue not nowadayes the thinges by experience which are contayned heere; it is by reason of our vnbeleefe and leaudnesse. For had wee such order of election as ought to be in choosing ministers to preach Gods worde, and that wee went about it with such reuerence as is requisite, with calling vponupon the name of God, & with obseruing the order in such sort as hee hath set it downe by his worde; and againe if the like were done in the choosing of magistrates and officers of Iustice: It is certaine that GOD also would shedfoorth the gratious giftes of his holy spirite, and we should see that his blessing should not be vayne in those elections. But what? Because we be oftentimes puffed vp with presumption, and eueryevery man deales after his owne fancie, and a great sort of vsus neuer passe for the obseruing of the thinges which God sheweth vsus by his word: therfore he also withdraweth his grace from vsus: wheras if we had ye zeale to gouerne his Church according to his worde, and teaching, and did put our indeuour thereunto; and that in choosing men to guide the people, we proceeded to it with such sobrietie as I hauehave spoken of: It is certaine that God would doe his part. For his hande is not shortened; but looke what is tolde vsus heere, we should surely finde it among vsus by effect.
Nowe it is sayde in the ende, That the children of Israell obeyed Iosua, and that they did according to that which God had commaunded by Moses. Heere in the first place we see, that among the giftes of the holy Ghost Authoritie is one, accordingly also as the holy scripture maketh mention therof in other places. Put the case that a man were as fit and meete to gouerne as were possible; yet notwithstanding hee shalbe of no authoritie or reputation, except God set him in authoritie, & giuegive him as it were a marke to the end that men may stande in awe of him, and sticke to him, and receiue the doctrine which he bringeth. Then is it a speciall gift of God; and on the other side we see that men are despised and vnregarded vnlesse our Lorde doe so auowe them, and make folke to imbrace them, and inable them to performe their charge, and to acquit themselues thereof. That is the cause why it is added expresly heere, that the children of Israell obeyed Iosua. It is not onelyonly sayde that he receiued the giftes that were necessarie for his office; but also did therewithall girde him with the sworde, according as it is sayde in Iob,Iob. 12.18. that when he will hauehave a man to be honored, it is like as if he gaue him a sworde. And contrariwise when hee will hauehave a man to be despised, it is all one as if hee tooke the swordgirdle from him. God then did set Iosua after that maner in honour, and it behoued the people to obey him. Now we knowe the pride that is in all men, and we knowe that the people of Israell were giuen to rebelling aboue all other people. Therefore God was driuen to holde thē in awe, that Iosua might reigne ouer them, not in way of tyranny, but to discharge himselfe of his duetie. That is the thing in effect which we hauehave to remember.
Now heereby Magistrates are put in mind to pray vntounto God: that when he hath giuen them corage and power to do his commandement, he will also not suffer them to be impeached by the misdealinges of their people, but that if there be any rebelles, he will vouchsafe to represse them. For it is certaine that euen the very flyes will rise vp against a man, vnlesse our Lorde do giuegive him authoritie. Therefore let Magistrates liue warely and in feare, and let them assure themselues they shal neuer stande sure in their estate, vnlesse God set his marke vponupon them, and that they be had in reuerence by his meanes. Also let the ministers of Gods worde pray him, that the doctrine may be receiued as from his mouth, & that he suffer them not to be despysed and skorned, as we see howe the world is so vnthankeful that it coueteth nothing so much, and that the deuill also desyreth nothing more than that the ministers should be had in contempt, to the end yt the word which they bring might be despised. What hauehave we then to doe, but to pray God to worke in such sort, as we may do men good, and as our labour may edifie them, because he hath giuen vsus authoritie to speake in his name? Thus ye see how we ought to put that part of this text in practise.
Nowe heerewithall it is shewed vsus, what maner of obedience it was which the Iewes yelded vntounto Iosua. And therupon we may gather howe farre foorth we ought to obey men: namely so farre foorth as God hauehave the dominion & chiefe souereintie, and men be but his ministers. True it is that if God permit Tyrantes to reigne ouer vsus, it behooueth vsus to yeelde our neckes to the bearing of that yoke. Yea, but yet must we not in the meane while swarue aside from his word. If the Princes, the Magistrates or the Pastors of the Church will turne vsus away from the thinges which our Lorde telleth vsus: we must rather die a hundred times. Why so? For ye obedience which we owe vntounto men, ought alwayes to bee led by this rule, that God holde still his place, and eueryevery man submit himselfe to him, both great and small. Let vsus marke well then, that if wee will hauehave our Lorde to allowe this lowlinesse of ours, which we shewe in being obedient vntounto men; we must not bereaue him nor rob him of his right, but that he may gouerne vsus by the hande and meanes of men. And herein we see how a great number doe ouershoot themselues nowadayes. For they beare themselues in hand that they be excused, if their fathers and mothers, or their elders, or leastwise their Princes doe like and allowe of their doinges. But yet shall they not fayle to be condemned at Gods hande; for if the blinde leade the blind,Matt. 15.14 both of them shall fall into the ditch, and the first shall not saue the last. Wherefore let vsus learne to obey our superiours in such sort, as God may neuerthelesse holde vsus vnderunder him and vnderunder his guiding, and our life be ruled by his word. And specially let vsus hauehave this regarde to the spirituall gouernment of the Church. For if we play ye Papistes, who alleage that they followe their Prelates, and do as they hauehave commanded them: we shalbe Apostataes. For wee see that God hath reserued this obedience to himselfe, that hee will gouerne vsus after his owne will, and not hauehave his word in any wise corrupted. He will so reigne ouer vsus, as hee will hauehave none other to meddle, nor to put any thing of their owne inuenting, to that which he hath ordeyned, The way then for vsus to practise that which is set downe here, is so to obey those which hauehave superioritie ouer vsus; that first wee hauehave an eye to Gods commandement and ordinance; and then serue men as his ministers whō he sendeth, and by whose meanes he will hauehave vsus to be guyded. That is the thing in effect, which we hauehave to gather heere.
Now finally he sayeth, That there was not any Prophet in Israell founde like vntounto Moses, which knew God face to face, that is to say, to whom God reuealed himselfe so familiarly. Heere wee see in the first place, that God keepeth not alwayes one rate in vttering forth his grace as we would hauehave him: but that he doth and dealeth in that behalfe according to his owne will. God then is not bound to any certaine lawe, as who woulde say, that because he hath sent an excellent man to day, he must do the like to morrowe too. No. Sometime we shalbe depriued of a man, whose match we shall not finde againe. And why? Because God reserueth that to himselfe, to giuegive the greater glorie to his grace. That is the thing which we hauehave to note in the first place: and it serueth to teach vsus that wee should not be abashed. Notwithstanding, if our Lorde do sometimes diminish his gratious giftes towardes vsus; let it not cast vsus in despayre. For why? It ought to content vsus that our Lorde is liberall. And againe we hauehave seene already that he ceased not to hauehave a care of his people, though Moses did farre surmount Iosua, and had not his equall or match. Not that Gods intent was to magnifie Moses as in respect of his person; but to the end that the Law should be receiued with ye greater reuerence, and the people knowe that Moses was sent of God. And God also meant to giuegive some confirmation to the doctrine of the Lawe, to the intent to print the same the better in the heartes of the Iewes, and specially the excellent deliueraunce that had bin wrought [by Moses]. For we see howe all the other prophetes also do beate about that marke, when they rebuke the people for their vnthankefulnesse.Ier. 2.6. & elswhere. When they blame them for their vngodlinesse, they set before them their deliueraunce out of Egypt: for it was a deede worthy of eternall memory. To the intent therefore that the people might bee the better prouoked thereunto; it is sayde that Moses was the excellentest of all men. And therewithal the people were to be helde in obedience to the Lawe, vntill the comming of our Lorde Iesus Christ. And that shalbe the conclusion in one worde.
Although God raysed vp great prophetes after the decease of Moses, yea and such as speake more loftily that he; (as in Esay we see a doctrin which at the first sight seemeth more stately thā the doctrine that is contained in Moses:) yet notwithstanding it is certaine that Esay was but an expounder of the Lawe, and that the thinges which he wrate were but dependentes thereof, so as he and all the rest drewe light at the things which had beene taught afore by Moses. And therefore (as I hauehave declared already) it behoued the people to hauehave a continuall regarde of the Lawe that was giuen vntounto them, that they might neuer forget it. And although our Lorde had so well prouided for it; yet we see how negligent they were.… Kings. 22.… It is a horrible thing that the Lawe should be lost, as we knowe it was found againe in the time of Iosias. And yet it was a treasure which God had committed to the custodie of the Priestes, there was a tribe chosen to that purpose, as who should say, keepe yee well the Lawe that it perish not.…. 11.18 The people (as we hauehave seene heeretofore) were warned to hauehave the lawes written vponupon the postes of their houses, to write them vppon tables about their beddes, to carrie thē about vponupon their hands, and to weare them as bracelettes about their armes. Whereas other people hauehave Iewels to decke them withal, you (sayth God) shall euermore hauehave my Lawe before our eyes, that ye may neuer for goe the remembrance thereof. Yet for all this, the people forgate it, whereby we see howe needefull it was that the authoritie of Moses should bee so magnified, to the intent that the Lawe might abide vnimpeached. And that is shewed vsus by the prophet Malachie where he sayth,Malach. 4.4. Remember the Lawe of Moses yt was giuen you in Oreb. After that maner speakes Malachie to the people, telling them that they should be destitute of prophetes. For he was the last from that time foorth to the comming of our Lord Iesus Christ. There was not after him any prophet, there was a horrible desolation. Notwithstanding, to the ende that the people should not fall away, and forsake the couenaunt of God: Malachie sendeth them backe to the Lawe of Moses; as if he should say. All the teaching that yee hauehave had, tended to none other end but that yee should abide vnderunder the Lawe of God. And was it of necessitie that Moses should abide in his state for ye doing thereof?Iohn. 1.17. No: the Law was giuen by Moses but we hauehave grace and trueth by Iesus Christ.
Now whereas it is sayde, That no prophet was like to Moses, who sawe God face to face: let vsus vnderstande that it is to the end to bring vsus to this cō clusion of S. Iohn,Iohn. 1.18. That our Lorde Iesus Christ, who is the only sonne of God, is come from the bosom of his father to disclose his secretes vntounto vsus, and to accomplish all the thinges which had beene foretolde by the prophetes: and that many kinges and prophetes hauehave beene desyrous to see and heare the thinges which wee heare and see,Luke. 10.24 and hauehave not obteyned it. So then, let vsus vnderstande that Iesus Christ was not simply a prophet,1. Tim. 3.16 but the liuing God himselfe, manifested in flesh & nature of man, to the intent that we should learne to rest wholly vppon him, and beare in minde this saying of the Apostle in the beginning of the Epistle to the Hebrewes,Hebr. 1.1.2. that God in time past spake many and diuers wayes to our fathers, and that now we hauehave one conclusion of all, in that he hath vttered his wil vntounto vsus by our Lord Iesus Christ.
Now let vsus fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vsus so to perceiue them more and more, as wee may be sory for them, and resort vntounto him to be rid of them by him; and that in the mean season he beare with vsus of his infinite goodnesse, vntill such time as hee hauehave fully renued vsus. And so let vsus all say, Almighty God, heauenly father, &c.
FINIS.
Heere ende the Sermons which were made vponupon the fifth booke of Moses called Deuteronomie by M. Iohn Caluin minister of Gods word in the Church of Geneua, and were gathered by Dyonis Raguenier, borne in Bar, standing vponupon the riuer Seine. Translated out of French into English by Arthur Golding.