Sermons on Deuteronomy (continued)
On Saturday the third of August,
1555 The 53rd Sermon, which is the third upon the seventh Chapter
7. and 8. The Lord & c.
9. Know you therefore that the Lord your God is the God, [even] the faithful God which keeps covenant and mercy with a thousand generations, to such as love him and keep his commandments.
10. And yield payment to such as hate him before his face, to make them perish. And he will not for slow to recompense him that hates him [even] to his face.
We saw yesterday, that the cause why Moses says here expressly, that God chose one certain people, and made not that grace common to all the world: was to humble those to whom God uttered himself, to the end they should know that it befell them not for their deserts, nor through their own purchase: but through the only goodness of God. and that is the cause also why David speaking of this people, says, the son of Abraham, Gods beloved, the seed of Jacob his chosen.
Those two words are matched together, to show that the people was shoaled out from all other Nations, not for any worthiness that was in them: but by reason of free election, and to express Gods goodness and love towards us the better: and therefore does he send us wholly thither. Truth it is that in this place he speaks of the general election of the whole people, in that God had adopted them. And that is well worth the marking. For in calling Abraham, God extended the promise of salvation to his whole lineage. He said to Abraham, I will be the God of your lineage after you. Here then is a general election (as they term it) of the whole people, inasmuch as God separated them from the rest of the world, telling them that he took them for his inheritance and Church. And in very deed, the sign of circumcision was as a feel, to warrant all the offspring of that race, that God was their savior: and so, that was such a grace as was common to all the children of Abraham. Albeit, there is another second election or choosing, which is (as you would say) straighter: namely, that out of that same lineage God chooses whom he thinks good. And herein there is no contrary. For we must consider the degrees which the Holy Scripture sets down, when it speaks of all mankind. It shows that they be alienated or estranged from God, and consequently from the hope of salvation: by means whereof all men even from the greatest to the least, are damned. Now God draws out of them whom he lifts. And to the intent his grace should be the better known, he chose one lineage. And whose lineage? Even the lineage of one man in whom there was no hope of issue. For when God said to Abraham, I will be the God of your feed after you: how many children and childrens children had he? He had not one, neither son nor daughter. He lived a long time after ere he begat
Isaac. He was old and drooping, and his wife was barren, so as there was no more hope of issue. And for that same cause, when the prophet Esau intended to upbraid the Israelites with their unthankfulness, and with their pride and lustiness which they were in, by reason that they were be grown to so great a multitude: and contrariwise with their unbelief when they were few in number. Look back (says he) to the stone which you were heaven out of, look back to your well head. What people had Abraham? He was all alone. And was your mother Sara fruitful? Nor contrariwise God was fine to give her a child by miracle which she never looked for, insomuch that it seems incredible to her when she was told it. Seeing it is so: assure yourselves (says the prophet) you have no cause to make any brags, forasmuch as God has shoaled you out after that fashion. And for the same cause also does Moses say in this text, If a man compare your state with the state of other nations, he shall find that the other
Nations are multiplied by the order of nature: but your father
Abraham was all alone by himself. Yes and an old man and drooping, and ready to creep into his grave. You see then that god chose a people which was not, of purpose to magnify his free savor and to make it the more manifest. Verily he accomplished the thing which S.
Paul speaks of in treating of the same Abraham: that is to know, God chose the things which were not, and called them forth to give them their being. S. Paul tells us that we have (as you would say) a lively picture in the person of Abraham, to show us how it is that God makes us anything, and exalts us to honor. For (says he) what was Abraham? A poor creature half dead. Was his lineage in any state?
Did it flourish at that time? No, but it was more likely that he should never have had any issue at all. Then let us learn that God guides the things which are not, and brings them forth to give them being and so the hope of the faithful concerning their salvations, lies not in themselves, but they look for it at Gods hand. As touching ourselves, truly we be nothing: but God utters his power to give us being. And so you see, that through his goodness we begin to hope for life everlastingly in his kingdom. Thus then that first degree of election, is that God chose the lineage of Abraham, notwithstanding that it was forlorn as well as all the rest of the world. And having done so, he stayed not with that grace: but forasmuch as a great number were estranged and as it were cut off from the line of Abraham: he pulled back also whom it pleased him. And that is the cause why S. Paul says, that all they which come of Abraham according to the flesh, are not reckoned for his lawful children, I mean to God ward, in respect of the spiritual inheritance that was promised to the true lineage.
And for that same cause S. Paul alleges that saying that is written in the 25th of Genesis, namely that the elder shall serve the younger, accordingly also as it is said by the prophet Malachi, Jacob, and Esau were both of them the children of Abraham: and what is the cause why Jacob was received, and Esau were both of them the children of Abraham: and what is the cause why Jacob was received, and Esau refused so as god disinherited him, and vouchsafed not to establish any Church in his offspring, but that as many as came of the line were mingled with the heathen, and belonged not at all to the body of Christ? Whereof came this? To whom shall a man impute it? It is to be understood, that (as says S. Paul) God had given sentence of them before they were born. For Jacob and Esau were twins, and their Mother Rebecca bare them both at one burthen: and at that time what could the one deserve more than the other? God refused the elder to whom belonged the honor of first born, yes and by order of nature: but God showed that his grace was above nature. So then, Jacob was chosen, and Esau refused. To whom shall a man impute all this? Brought they any strength and virtue of their own (as says the Prophet Michaels) for the which God esteemed the one more than the other? Should the Jews (which came of Jacob) set up their bristles against God, to say that they were nobler than other men?
No, but they ought to yield the honor to Gods free favor, acknowledging that to be the only cause of their salvation, and that they have not anything of their own wherefore they should be preferred before other men. Herein we see that God having chosen a people in general, does notwithstanding reserve liberty to himself, to choose out of that people whomsoever he lifts, and to refuse the rest.
And so as I have declared already, there is one election which God makes generally: and another [particularly] of those whom he vouchsafes to take for his children and heirs. Now then, it is of Gods free election, that we have his word purely preached to us, and that we have his Gospel and Sacraments. And even therein we have cause to confess that he has showed himself liberal to us. For by what title is the Gospel given to us, rather than to such as make greater account of themselves than we do, and which are not inferior to us as in respect of the world? Why does God leave great kingdoms and principalities, and nations of renown: and choose a little nook, and a small number of people, to say that his word shall be preached there?
When it rains so upon us, and all the rest of the world abides still in drought: is it not to be concluded that God has liberty to do good to whom he lifts? And is it not his only love, whereto we be beholden for it? Yes, so then, when the Gospel is preached in a place, and it has the warrants that God gives men salvation: (as when we have baptism and the Lords holy supper ministered incorruptly) we may say it is an election that God makes. But yet for all that, in the meantime he retains to himself whom he thinks good, to the end that men should not trust to the outward signs without faith and obedience, knowing that although we have been chosen to be of the body of the Church, yet if we make not our profit of that election, God can well enough cut us off again, and reserve a small number to himself. And although there be some great multitude of us which confess all with one mouth that God has chosen us: yet can we not therefore say that he avows us for his children, except we live in pureness of faith, and have ratified the covenant which God has made with us. And so let us understand that Gods liberality shows itself after all sorts to us, and that therefore we have the luster cause to love him more and more, and to yield him all praise. For have we his word? It is a free gift beforehand, whereby he has bound us to him. Have we his Sacraments? They be the badges of his fatherly election: we have not deserved any of all these things. But above all, when it pleases him to imprint the certainty of his promises in our hearts by his Holy Spirit: then is it a special adoption, then does he show us that we be of the little number whom he has reserved to himself. And so (as I said before) we see that in all respects we must keep our mouths shut from bragging of anything: and on the other side have it open to magnify Gods goodness which he utters towards us.
Now hereupon Moses adds, That God will keep covenant to a thousand generations of them that love him: yes, through his mercy, says he. For as much as he treats of the general election: therefore he exhorts the people to bethink themselves advisedly.
Note you (says he) that for as much as God has promised your father
Abraham to be the God of his feed after him: he will not fail you. But yet for all that, look that you walk warily, for the covenant is made with condition, that you must be sound and have a right meaning heart. Therefore think not but that your God can drive you out of his house and out of his Church, if he find you unworthy of the benefit which he has offered to you. With the meaning does Moses speak, when he puts here a difference between them that love him and keep his commandments, and them that hate him. Now by these words we be taught, that when God offers us his word, it is already an allying of himself to us, and a giving of us a record of our salvation: but yet does it not follow that we may therefore be careless. Nor rather we must be quickened up to embrace that promises which he sends us, so as we may rest wholly upon them, and be steadfastly settled in them all our life long. That is a thing whereupon it behooves us to think. True it is that God lays open his heart to us when his word is preached to us: there we be put in mind of his love, and also have full assurance of our salvation. But yet must that word enter in to our heart, and prevail with us: which thing is not done but through faith.
And so let us understand that Gods election is as it were defeated by us, unless we be constant and continue steadfastly in it to the end.
But yet Moses notes here again, that this covenant which God makes with them that believe him and obey him, is of his own Mercy, at least we should imagine that God respects our deserving, as we see that men are commonly given to think: insomuch that if they meet but with a syllable which seems to tell them that they may deserve I know not what: they be puffed up with pride, and believe wonders of themselves. That is the cause why Moses says expressly that God will perform his covenant consists. It is not that we on our side do bring him anything why he should love us: but that he is merciful to us, as we see is said in the hundred and third Psalm. True it is that even there God requires that we should fear him, and endeavor to keep his commandments. But yet howsoever the world go, he shows us always that the thing which we must understand of him, is that he uses pity in handling us gently through his grace, and not according to our deserving. Therefore let us bear this saying well in mind and weigh it thoroughly, where Moses tells us that the covenant which God makes with us, lies wholly in his goodness and nowhere else: and that it is not for us to puff up ourselves with foolish presumption, as though we were worthy of such a benefit, or as though God did but recompense us: but that we must always look up to his goodness, so as when we come to him, we do nothing else but say, Alas Lord, we be sure that you receives us to mercy as wretched creatures, and therefore vouchsafe to have regard of our miseries, by shedding out your mercy upon us. That is the thing whereof we be put in mind in this text.
Now furthermore Moses shows how we may keep Gods commandments: that is to know, by having that things which have been treated of heretofore. And they be manner of speeches with import so profitable doctrine, that it is good to renew that remembrance of them, when the text offers occasion thereof. Moses therefore meant to do us to understand, that to abstain from doing of evil, and to keep the things contained in the law to outward show, is not all that we have to do. As for example, if a man have not blasphemed the name of God, if he have not led a disordered life, if he have not been an adulterer, a thief, a quarreler, or a pervert person, but have lived honestly: all this will not suffice him. For why?
Such service may be by constraint, so as the party shall not obey of his own free will, nor delight in submitting himself to Gods righteousness to frame his life thereafter. That is the cause why
Moses begins of good obedience to God ward, and of living according to his Law: is to determine with ourselves to delight in nothing more, that to yield ourselves to him with all obedience, and to make that our whole pleasure, accordingly as we see how David protests, that Gods law was more sweet and please to him than honey: and not only that he did set more store by it, than by gold and silver: but also that he embraced it with such love, as he gave not himself to the pleases of the world, nor was carried away with wicked affections to do evil: but gave himself wholly to well doing, and to walk according to Gods will. So then, to offer willing sacrifices to God, let us remember what is said in this text, and what has been treated of already heretofore: namely that before there is any speech of the keeping of Gods commandments, Love is set down in the first place, because we have need to give ourselves first to GOD, and to have our hearts (as you would say) fast tied and knit to him, here we can endeavor to behave ourselves according to his law and righteousness.
But now let us return to the matter that was touched before. Moses says That GOD will keep Covenant, yes even with a thousand generations of them that love him. As if he should say, When God has once planted his word: he continues that grace, not only till the decease of those to whom he speaks, but also to their children and their offspring. Now then let us look about us, and whereas we perceive Gods grace in that he has vouchsafed to reserve to us his word which was in manner abolished, and will have the same now preached to us: if we (I say) perceive his goodness in that behalf: let us also hope that he will continue the same towards our children which he has begun towards us, if we serve him by doing the things that he commands us. You see then that the goodness which God shows us in his word, must not make us slothful and careless: but rather be as a spur to prick us forward to him, that his holy covenant be not broken on our part and through our default.
Furthermore whereas he says, Know you that your God is God, yes and as strong God: thereby he meant to separate the living God from all the idols which the world has forged in all ages. And it is a text well worth the noting. For we shall never serve God with all our heart, neither shall we be able to trust in him and to rest upon him, unless we be sure that he is almighty, and that he only is God. No doubt but the unbelievers may well bear themselves in hand for a time that their religion is good, and the world sees how willful they be in that behalf: but yet all is but stubbornness whatsoever they make of it. And therefore it behooves us to be fully resolved and persuaded of this, that we must not have a flying faith, so as our hoping to be saved is but all adventure. For we must always bear in mind, how S. Paul says that we must know whom we believe, and that God is a faithful keeper of that which we have committed to him.
Then if we know not that our God is one, and that he is alone, and that he is the very true God: we shall be always wavering and our faith shall have no steadiness. That is the cause why Moses says expressly, Know you that the God is the God. As if he should say, Consider in what state the wretched heathen men and such as give over themselves to superstition are. It is true that they will talk enough of God: albeit, that is but ragingly, they know not who he is.
But it is not so with you. For seeing that your God has taught you, and discovered himself to you: he has certified you of his will and showed you that you need not doubt but your religion is such as you ought to stick to. Now then, swerve neither one way nor other, neither halt you, but go on right forth, seeing you be sure of your religion. Mark that for one point.
Albeit, for as much as we see men given to follow their own fancies, which notwithstanding do but tend to their own destruction: we must remember by this text of Moses, that until such time as we be sure that the God whom we worship is the true God: we shall ever be entangled some one thing at other. And albeit that we do our endeavor to serve him, at leastwise to our seeming: yet is it nothing, it is but fining, and that hope or trust is but a besotting of ourselves.
Well may we have some opinion: but as for to have a settled faith, so as we may glory that our salvation is laid up in God, and that he will keep it safely because he has taken us to himself: it is possible that we should have any such certainty unless we can say with Saint Paul, I know whom I have believed, and he will be a faithful keeper of that which I have committed to him. So then, let u put such difference between the living God, and all the idols which men have forged of their own brain: as he may be known alone above all others. And that w may so do, let us learn to devise nothing of our own head. For as soon as we father anything upon God which is not in his own word: it is all one as if we did set up an idol: for by that mean we disguise him. Therefore we must so stick to the living God, to the end we may be his people, and hearken quietly to so much of his will as he shows us by his word: as it may suffice us to have so much knowledge of him as he has revealed by his word, without seeking any further. For as for those that are so bold as to take leave to say, I wean this is good, and why should not God take this or that in good worth? And in the mean while have no warrant of the Holy Scripture: I say they forsake the living GOD, and turn away after idols. For what else are the imaginations of men, but very idols to deface the true Majesty of the only God? Thus much concerning this place.
Moreover Moses terms God faithful, to show that like as before, he attributed strength to him, (for the Hebrew word that he uses comes thereof:) so must we also have his truth before our eyes and in our remembrance, to the end to lean to him and to refer ourselves wholly to him, knowing that Gods strength serves not to abash us, but that whensoever it is spoken of, it is matched immediately with mercy, to the intent we should be drawn to him, and come to him with a cheer fuller courage. Then is it not without cause that Moses has set down
Gods truth here, of purpose to hold the people in obedience to him.
And hereby we be taught, not to preach into Gods privies, and to dispute of things that are too high for us, yes and utterly incomprehensible: but rather that we must rest upon his word and truth, which he has revealed to us. True it is that we must be fully persuaded of this point, that GOD chose us in his everlasting purpose, not because we were worthy of it, but because it pleased him so to do: and that there is none other cause thereof but only his good pleasure, as the Holy Scripture shows us. And so let us understand, that although we have Gods word: yet will God have pity on whom he will have pity, according to Saint Pauls alleging of the same text, to show that albeit the multitude of people to whom the Gospel is preached be never so great, yet God reserves whom he lifts to himself, and it is meet he should so do, and yet notwithstanding we have cause to glorify him howsoever things go, without attempting in any wise to grudge at it. But have known that? Would we be assured of our salvation? We must resort not only to Gods grace, but also chiefly to that promises whereby he utters his love towards us, as is said already. You see then that the cause why Moses does in this place attribute the title of Faithful to God, is to the end that when folk will be sure of their salvation, they should not enter into foolish imaginations, but look to Gods word which is before their eyes, whereupon they may be bold to rest. So then let it content us that our Lord allures us to him, and that the death and passion of our Lord Jesus Christ together with his righteousness is set before us, so as we know that by that means we may be reconciled to God, to the end that our sins be not imputed to us, but that we may be acceptable to him. Seeing that this is set down to us: let us take hold of Gods faithfulness which Moses speaks of here, and let us not think that God offers us such a benefit to deceive us, but that he does it to the end that we should glorify him in the midst of our miseries, and that although we be silly frail creatures: yet we may say that he life of Jesus Christ belongs to us, and that we be already lifted up to sit with him in the kingdom of heaven. Thus you see what we have to bear in mind concerning the word Faithful.
Now for a conclusion Moses adds a threat, saying: that God also will require like for like to such as hate him, yes even to their faces and that he will not foreshow. In this place there is some darksome in the words of Moses: for the interchanges the number. God (says he) will yield recompense to such as hate him to his face, or before his face.
Then does he shift the number, and it seems that whereas he says they hate him to his face, he meant to say that we spite God or hate
God to his face when we fall out into disorder and are so rebellious, as it should seem that we would run against him, and defy him to be at open war with him. But forasmuch as that word is repeated twice, and in the end it appears that Moses spoke of the faces of the transgressors: no doubt but it is a changing of the number, as the Holy Scripture is commonly wont to do. Therefore the very meaning of it, is that God will require them to their faces, by making the hatred to turn back upon themselves. Other some take it as though it were spoken of their lifetime, that God will not only punish the wicked and the despisers of his Law, after this present life: but also execute his vengeance upon them beforehand to the sight of mens eyes, so as we shall be provoked to fear him, by the sight of the punishments which he will so execute upon the disobedient. Other some take it that God will require it to his face, as though it were said that whereas he spares the wicked in his world, it is to the end to overthrow them and destroy them utterly afterward, according as it is said by the prophet, that God pampers those whom he punishes not out of hand, like as men do fat an Ox or a swine when they intend to kill him. And the prophet uses that similitude, to the intent we should not envy the wicked when we see them prosper. For is an Ox or a swine to be envied, which is fated but to slaughter? And which shall have his throat cut when he is once fat? Now then, God handles the wicked and the despisers of his majesty after such a sort, as he may seem to love them: but it is to hasten them the sooner to their destruction. And truly this is a good and profitable lesson: but as touching the present place, if we read all the words of Moses throughout, there is no darkness at all in them. For why? He adds, God will not overflow to require them that base him, every man in his face. And to Moses meant in effect to show, that men may be past shame in rebelling against God: but yet in the end they shall find that they have too rough an adversary: and therefore God must be fine to pull them by the beards to make them the more ashamed. It is true that as now they utter great brags, and it should seem that they would make God ashamed, and put him to the foil: but he can well skill to overmatch them in such wise, as they shall be fine to receive their payment in their own persons, yes and even in their faces, according as it is said in the fifteenth psalm, I will reprove you to your face. And in that place God pleads expressly against hypocrites.
How now, says he? Becomes it you to take my name in your mouth?
You boasts yourself to be mine: and you will needs play the preacher, and defile my holy law with you stinking mouth. Now when you does me such injury as to take upon your to be a prophet, and to speak in my name, and in the meanwhile does match and accompany yourself with whoremongers, quarrelers, and rails: what will come of it in the end? When I have born with you a while, I will reprove you to your teeth, says he. He uses there the word Face as he does here in this text: but it is a common speech in our language, to say that it is spoken to a mans teeth, face or head. That then is the natural sense of Moses.
And here we be warned to humble ourselves before God, and to stoop in such wise as we provoke him not to wrath through our hardness and shamelessness, so as he found show himself to be over adversary, to require us to our face, that is to say in our own persons, by being driven to come before him to be punished according to our deserts. Then let us not harden our hearts against our God, but let us learn to cast down our eyes when he speaks to us. It is true indeed that we ought to lift up our heads when we hear the promises of his goodness, so as faith must make us to stay above the clouds. But yet does not this let us that we should not still be ashamed in ourselves, and have an eye to our own wretchedness, and learn to be sorry for it, and thereupon labor to live in the fear of God, bowing down our necks continually to receive his yoke, and to bear it patiently. Thus you see what we have to mark as in respect of this word face, where it is said that God will recompense them all to their faces, which do hate him.
But here by the way a man might make a question, concerning this saying of Moses, that God will not for slow to pay them to their fancies, which hate him. For it is commonly seen that the wicked do spend all their days and all their whole life in prosperity, so as it should seem that God is willing to please them in all things, insomuch that it is said of them in the psalm, that they go on in continual prosperity to their death, and pine not away as the children of God do. How then is it said that God will not for slow, seeing he is long suffering? And men may see it with their eyes, though it were not told them in words. These two things agree very well. For although God wink at things for a time, and punish not the wicked out of hand: when all is well reckoned, the respite that he gives them will not be so long, but that it shall ever be true, that sudden destruction shall overwhelm them. And for proof thereof, when the wicked say, Peace, all is safe, then shall the sudden storm fall upon their heads. When they think themselves to have made a composition with death: then shall they be overtaken as a woman that falls in labor of child ere she be aware, because she mistrusted not that the hour or instant of her travel had been so near at hand. Even after the same manner does God overwhelm all such as shall have abused his patience, when he has born with them for a time. now then although
God show not himself a judge to them so soon as we would: yet does he not fail to destroy them without fore slowing. Therefore let us have an eye to the shortness of our life, least we fall asleep: and let us understand, that although God make not hast after our opinion: yet notwithstanding he fore slows not , because he forgets not the offences which he winks at, and which he punishes not out of hand.
Let that serve for one point.
And let us mark further, that God has not intended with us so as we may say he ought to let us alone unpunished until death. For although he execute not his judgment all after one rate: yet does he often punish the wicked even here, and show us examples before our eyes, to teach us to stand in awe of him, as the prophet speaks of it.
Seeing then that God will always show himself to be our Judge, both during this mortal life, and after our death: Let us not delay our returning to him from day to day, but let every man quicken up himself, and walk carefully, forasmuch as if any man fall asleep, if he will be well wakened again, he must be fine to set this saying of Moses before his face That God will pay them all home which do hate him. Truly the wickedest creatures that he will not say they hate God: but yet it is so indeed. And for proof thereof, all such as are desirous to have liberty to live naughtily, to give themselves to all equity, could find in their hearts that there were no God in heaven to judge them. To be short, if we love God, we take pleasure in goodness. But we cannot love him without his Justice: for they be things which cannot go asunder. Therefore let us conclude, that as long as we do evil we hate God. And why? For inasmuch as we be loath there should be any order or government in the world: we would not that he should be acknowledged with his righteousness and goodness.
Now then, when the wicked do give themselves the bridle to despise
God and to transgress his commandments: they could find in their hearts to have him plucked out of heaven if it were possible.
Wherefore let us mark well, that God does not without cause avow, that all such as break his commandments are his deadly enemies, inasmuch as they be against his Justice, without the which he cannot be God. And therefore let us bear in mind the thing that has been declared already, namely that if we purpose to obey God, we must honor him in such sort, as we may like well of his Justice and dislike of evil dealing: and that although we fall into it through infirmity, yet we may pray God to lift us out again, and so to hold us up by his power, as our whole seeking may be to submit ourselves to him, and to forsake all our own affections and evil lusts in such wise, as we may be reformed according to his righteousness, and consequently obey his holy Law.
Now let us cast ourselves down in the presence of our good God in with acknowledgment of our faults, praying him so to bear with us in then, as he use not the rigor towards us which we have deserved: but that of his infinite goodness he reach us his hand, and print his word after such sort in our hearts, as it may take root there, and we never swerve any way from it, nor he suffer such blessing to become unprofitable through our fault and unthankfulness: but that we may make it available, by receiving the promises of our salvation, to continue steadfastly in them to the end, and by showing ourselves willing to bring to pass that God may be honored and served, not only as long as we live, but also after our decease, so as they that come after us may continue in exalting and magnifying his glory, that he maybe worshipped on all hands with one common accord, until he have rid us quite and clean from all the vanities and corruption of this world, and made us partakers of the glorious immortality which we possess not as yet but by hope. That it may please him to grant this grace, not only to us but also, & c.