Sermons on Deuteronomy (continued)
On Friday, the 24th of May 1555
The twenty fourth Sermon which is the sixth upon the fourth Chapter
19.20 Also that when you liftest up, &c.
21 And the Lord was angry with me for your words, and swear that I should not pass over Jordan, nor go into the good land which the Lord your God gives you to inherit.
22 For I shall die in this land, without passing over Jordan: but you shall pass it, and possess that good Land.
23 Beware that you forget not the Covenant of the Lord your God which he has made with you: and that you make you not any graven image, nor the likeness of anything which the Lord your God has forbidden you.
24. For the Lord your God is a consuming fire and a jealous God.
Esterday I began to show mens unthankfulness, in that they cannot find in their hearts to profit themselves by the benefits that God puts into-their hands, as this present example shows sufficiently. Behold, God has ordained the stars of the sky to do us service. There ought we to espy his infinite goodness towards us, how greatly he loves and esteems us, in that he has made so noble creatures our servants. But instead of magnifying our God, and of worshipping him as we ought to do, we clean contrariwise fall to devising of some error and idolatry in our heads.
After which manner the Gentiles took occasion to worship the Sun and the Moon, because they saws great benefits that were received by them. Yea, but therewithal they should have mounted up higher, and have considered that God is the author of them, and that the Sun and Moon and the Stars are but instruments of Gods fatherly love towards us, and have not any power which proceeds not from him.
Furthermore let us mark that men sin not in this behalf through simple ignorance, but through willfulness, because they cannot find in their hearts to yield themselves to God with a single mind. For if we intend to serve the living God, we must not go to it by windlasses, but we must go right forward. But when men see themselves so pinched: they seek starting holes, and devise new fashions of serving
God on their own head, so as they never come near him. And that is the cause why the world has ever gone astray, and loved better to follow laws of their own inventing, than to cleave to Gods pure doctrine, and to rest upon the same, as we see is done still at this day in Popery. What is that cause that the superstitions which reign there, do seduce men so much, and make them to be so far overseen?
Even for that it is easier for me to overrun a few gay Ceremonies, than to serve GOD rightly and with a single meaning heart. Behold, God will not be outfaced with a fort of pelting trifles, but commands us to walk soundly before him, so as we forsake our own imaginations and desires, and seek to be governed by him & to have his holy spirit reign in us. Surely it is a very hard thing to forsake our own reason, so as we should not be wise in our own conceits, to behave ourselves after our own liking, but yield that there is nothing but vanity and untruth in us, and learn to humble ourselves. That (say I) is a thing contrary to our nature: for we have a fond belief that we be wise of ourselves. But God on the contrary part will have us to be bereft of ourself wit and self reason, and to give over ourselves to be governed by his spirit. Also our affections do carry us away, in so much that men would fain have the bridle laid loose in their neck to do all manner of evil, and that God should give them leave to do what they lift. Now our affections are sinful, and God will have us both to condemn them and to restrain them, so as we may be as prisoners in that behalf, and with main force withstand whatsoever carries us away to evil. But ye see that men list not to serve God with that condition. Again we be commanded to love our neighbor as ourself.
Whereas we be given to seek every man his own profit: God pulls us from it, and contrariwise will have us to procure the welfare of our neighbors. And whereas we be given to subtlety, to shifting, and to all manner of naughtiness: he will have us to deal plainly, and to lay aside all desire of revenge. If any man do us harm or wrong: the world sees how hot we be to acquire like for like. But Gods will is that in such cases we should yield him such service, as to forgive the wrongs quietly that are done unto us. Again whereas we be desirous to run at rovers in taking our delights and pleasures: Gods will is that we should but waifarc through this world, still having our eye upon the everlasting life: that we should mortify whatsoever is earthly in us: and that although he give us some commodities and ease, yet our using of them should be but as it were in running by them. Moreover he will have us patient in all our adversities. If it please him to keep us occupied with never so many crosses, he will have us to bear them meekly. These things are good & holy: but mas nature strives altogether against them. And what do men instead hereof? It is a much easier matter to have a fort of gawdies,& gewgawes. Churches are fraught full of idols, & and they be worshipped with great pomp, so as they be thoroughly perfumed, besenced, & painted, and a number of ceremonies are done unto them: there is great solemnity, with goodly chanting on the one side, and with ringing of peal upon peal upon the bells on the other side: there is scudding from altar to altar: there is fasting on this day, and forbearing of flesh on that day: there is trotting to thirst, and gadding on Pilgrimage: men found You reminds, and cause Masses to be sung by note. Thus that world ranging away from GOD, will nevertheless needs seem away to be dutiful towards him. [And all is] because we be so forward, that we covet nothing but to mock God with our hypocrisy, and that he should hold himself contented with our doings, which are no better than rattle bags to please babes withal. So then let us mark, that instead of worshipping God, the world is given to fondness and superstition, worshipping, and yet notwithstanding that it does it not so much of mere ignorance, as for that it cannot abide to be obedient as were requisite, and therefore it goes to work by windlasses, and seeks by all means to stray from the right way. To be short, we shall find that men are always guilty of willfulness in committing idolatry, and that it is vain for them to shroud themselves under pretence of simplicity. For contrariwise they bring it with them of nature, and they will needs be deceived and so they be. And therefore does God blind them also. For (as said S. Paul) it is reason that as list not to serve their maker, should be underlings to the creatures: and that such as cannot find in the hearts to bear the yoke of God, should endure the tyranny of the devil, as is come to pass, and as we see accomplished still at this day in the unhappy Popedom. Now therefore let us mark well the thing that I have said already: that is to wit, that men instead of being thankful to God for the good that he has done them, do turn his creatures to their own decay & condemnation, & falsely abuse them: for they pervert that use of them clean contrary to Gods meaning. And this is seen to be done, not only in the Sun and the Stars according to that which Moses said here: but also in all other things whatsoever. So much the more therefore behooves it us to watch and to stand upon our guard, as it is said here, to the end that in using of gods benefits, we may ever have our eyes upon him to do him homage for them, and never be turned away from him.
Moreover let us mark the saying that Moses sets down here, namely, Least you shall, least you be provoked. Hereby he shows that we have in us the seed of falling: that is to say, that we have such a crabbedness in us, that as soon as we have never so small an occasion, by & by we be down, yea & we do even seek occasion when none is given, as I said before. Whereas god has ordained his creatures to do us his service, and the same should be a help to guide us unto him, so as we should be the more provoked to love him, because he shows himself so good & loving a father towards us: we take occasion thereat to stumble. His dealing is as though he should set up a ladder for us: or make a pair of stayers for us to go up upon: & we fall to jostling against it. Greeces & stayers are made to help us: but if a man fall to rushing & dashing against them, he may hap to break his legs & to hurt himself, he shall rather be hindered that helped up by them. Even so deal we. For gods meaning is to draw us to him by his creatures, and we fall to rushing against them willfully and as it were in despite. Now then it stands us on hand to mark will this saying, that we may look the better about us, to profit ourselves by the things that God gives us for our help and furtherance to bring us unto him. Thus you see what we have to bear in mind. But now we see that Gods goodness extends even to the unbelievers & infidels, according as it is written, that he makes his Sun to shine both upon good and bad. Likewise in this place Moses said, that God has imparted the light of the Sun and the Moon, together with their influences and properties, not only to such as use them well, but also to all folk under the cope of heaven. Now we know that at that time all Nations were idolaters, and there was no truth nor knowledge of God among them: and yet notwithstanding God ceased not to do the good for all that. And it is an excellent token of his goodness above all that he sends them the light of the Sun, & marks the stars to the them service. Then let us mark well that although god was neither worshipped nor known of the heathen: yet failed he not to do the office of a father towards them, and always to their condemnation. For in as much as they abused this benefits in such wise, & could not find in their hearts to look up unto him: it must be that they were that more inexcusable.
But yet herewithall let us mark well the condition that Moses sets down here, As for you (said he) your God has rid she from the iron furnace of the thraldom of Egypt, to the intent that you should be unto him a sure people & as inheritance. Although that Moses have declared that the use of the sun & of the stars is common to all folks yet does he show that they be specially appointed to the people whom God has specially chosen. As if he should say, that the order of nature is common to all that world: we see that both great & final are partakers of that benefits that God bestows: the earth brings forth corn wine and all other things, to sustain both faithful & the unfaithful: the wicked & the despisers of God do eat & drink as well as we may (which more is) we see they abuse gods creatures with all excess, & have more abundance of them than that faithful: for he that knows that God sustains him, will use his meat & drink and all other things soberly & measurably, & he will consider that he must not unhallow things which god has ordained to a good & moderate use.
But what do the wicked> There is nothing with them but cramming, as if they were minded to spite God of set purpose. But yet for all that, it is Gods will that the propriety of his creatures should belong to us. And after what sort? Even to use them as his true & lawful heirs, and to have them so warranted as we may owe that the things which he gives us are our own, & belong unto us of right, & that we possess them by just title. And soothly there is not a more singular benefit than this. For although that wicked do cram themselves with gods benefits till they burst, as I said before: yet have they always a heartbiting within, so as they know not by what right they eat & drink, nor can skill to desire God to sustain them. Nay verily, we see they could find in their hearts, that all remembrance of god were abolished. For when they make good cheer (as they term it), they must mind nothing but to play the brute beasts. But contrariwise nothing when we consider in our eating & drinking, that it is god which feeds us: it is a warrant unto us that he is our father, and that he takes us for his children. And surely (as I said) there is not a treasure that deserves greater estimation, than that growing of corn and wine in the world, & the increase of growing cloth & other things that serve for mans use, together with the fruition of all the other creatures whereof god has given us the sight & hearing, to enjoy them all in such wise, as we may say, that the world enjoy is created for us, & that our God will not have us destitute of anything at all, but has provided for all our need, and shows himself so liberal to us, as we have indeed just cause to magnify him,& to be ravished with wonderment at the sight of great goodness. This then is the cause why Moses said here namely, but as for you. After he had generally declared that god causes his mercy to extend even to the infidels & unbelievers: now speaking to the chosen people, O (said he) you have a state of prominence, you have a much more singular privilege then that ignorant & blind wretches have. For why? They ought not by what title they possess the good things which they have. But your God will have the world to belong by right unto you: for as all the faithful are his children, so be they heirs of his good things likewise.
Therefore we must conclude, that if the unbelievers be to be condemned for abusing the benefits which God had bestowed upon them: much less excuse is there for us that are taught in his law and doctrine. Thus you see what we have to mark.
But with all let us also bear in mind the lesson that is set down here: that is to say, to know and feel this, that when we enjoy Gods creatures, we possess them as our heritage, & yet that this is not for any worthiness of our own: (for we must not here imagine any desert of ours,) but because our God had chosen us, as it is said expressly here. Moses said not, You yourself gotten this privilege: but he said, your god had taken you. He referred all to that free election of God, at what time that it pleased him to choose us to himself: that he showed himself to be our father, why he adopted us to be his children and will have us to be of his household and that we should be as it were his flock. Therefore let us mark well that we have not anything which we can say is our own for any desert of ours, but only because it has pleased Gods goodness to have it so.
Moreover Moses sets down two things here: You was taken from the iron furnace, & now you are become Gods people and his inheritance. Here he showed what the state of the people was before God chose them to himself: and also to what dignity they were exalted afterward. Now although we have not been fetched out of Egypt: yet does the thing that Moses speaks here belong to us. For in what case are we, as long as God lets us alone? Are we not accursed long, if we continue the children of Adam? And if God shake us off, are we not under the tyrannical of Satan? Does not sin reign in us?
Do we not see here a furnace much worse than the, furnace of Egypt?
And he uses here a similitude in calling it an iron furnace, as a place that was so to consume the people, as there was no remedy for them to get out of it. If a furnace be once inflamed, and that the fame be made of iron, must not a man needs perish out of hand if he be cast into it? If a furnace be but of brick: yet do we see how sore it burned.
But here is mention made of a furnace of iron. Therefore it is all one as if God should say, You had left no hope to get out of that thralldom, you wast as a people utterly forlorn: and yet have I delivered you from it after a wonderful manner. And now at this day, could we escape out of that bondage unto Satan, until such time as God delivered us out of the same? must not that curse have altogether lie upon us still, if we had not remedy from else where, that is to wit, from the mercy that God had showed us in our Lord
Jesus Christ So then let us mark, that here we be warned to think upon our beginning, that so we might always know from hence God has delivered us, and in what taking we were when it pleased him to choose us. [Which thing if we do,] we shall be ashamed of our own wretchedness, yea & we shall be even astonished to see how we had been utterly damned, if our God had not pitied us. And thus much for one point.
Secondly let us consider again, that our God thought it not enough to have delivered us from such a bottom less pit, and from so horrible confusion: but he had also made us his heirs, and likewise vouchsafed to take us for his heritage. What are we, or what can God receive at our hands? [Nothing:] and yet does he call us his heritage, to show how dearly he loved us. Like as a man loved a peace of ground that finds and maintained himself and his house hold, and set it as it were his heart upon the same: so does our Lord show that he delighted in us, yea even in us that are but worms and rottenness, and which have nothing but all manner of sin and corruption in us. we see then hereby that Moses meant to magnify Gods grace, to that end that being humbled in ourselves by beholding the miseries whereout of we be waded, beholding we might again and again magnify Gods goodness, in that he thought it not enough to rid us out of the bondage wherein we were, but also had set us in so high degree, as to choose us to be his children. And besides, by terming us his own heritage, he showed that he will have his heart as it were fast tied unto us. Thus you see what we have to remember upon this text or place.
Immediately here unto Moses added, that the Lord was angry with him, because of the peoples words, and that he had sworn to him that he should not pass over Jordan to go into the land of promise.
But as for you [said he] you shall pass over, and enjoy the possession thereof. Moses does still upbraid the people with Gods bereaving of him of the inheritance that was promised to all their tribes, not so much for his own fault, as for the common fault of them all in murmuring against God: but yet had Moses a further meaning. He speaks this as it were by the way, yea as having respect to this, that he should shortly die: and for as much as he himself might not enjoy the land, he had a care to instruct the people, to the end that they might abide in Gods covenant, and continue steadfast in it, without swerving aside, or without any changing of religion to pervert the doctrine that had been given them. The effect then is, that Moses being at the point of death does as it were make his last will, & has so much the more care of the peoples welfare, for fear least they should start away after his death, as he had seen them do often times in his life. And he interlaced this particular matter that I spoke of: namely that their words were the cause that he should die before he passed over Jordan, and before he entered into the land of promise. For as I have touched heretofore, Moses meant not to justify himself: for indeed he was greatly blameworthy before God, & surely God never used any cruelty towards such as are his. Now, the case is so, that Moses is shut out of the land with an oath: therefore must it needs be that he had offended. But his doing of this, is to the intent that the people on their side should think the better upon the fault that they had committed and in good sooth, so ought all faithful teachers to do. That is.they ought to touch sinners to the quick , that they may have remorse of their sins, that they may cry to God for mercy & ask pardon thereof, that they may be sorry for them, that they may mislike of themselves for them, that they may hate them, and utterly forsake them , For when men are flattered in their vices; first they be hardened in them , and take always greater liberty to do evil: secondly they think not that ever they shall come to account before God: and finally they never forsake the world that so they may glorify
God, & consider or feel how much they may be bound & beholden to him. By this means then is Gods mercy defaced, his grace slipped away and is utterly abolished. Besides this, there is yet a greater enormity, namely that men go on still from evil to worse, until they be fallen into utter confusion. Now then for this cause it is the duty of such as have the bearing abrode of Gods word, to exhort their hearers continually to consider their sins and to search them thoroughly. And to what end? Not only to make them barely ashamed of them: but also to make them humble themselves before God,& to go forward continually in repentance that so they may learn to mislike of their faults, & to glorify God when they wholly repair to him for refuge, by asking him forgiveness of the offences that they have committed. But what? There are very few that can away with this order of teaching: for there is not so wicked a man, but he would be flattered. And the world sees that as soon as a man speaks, some gnash their teeth & seek nothing else but to bite him: and other some though a man, do but by the way glance at their faults which are too too fare out of all square, fear not to check him, or to stand with him face to face in the maintenance thereof. But yet for all that, the rule which God has appointed us, as I say which have the charge to bear abrode his word, is that we must daily labor in warning our hearers, to call themselves to account and to examine well their own faults, that they may be sorry for them.
When as he speaks of hearers: we ourselves are comprehended in that number: for we must not condemn others, & exempt ourselves: but he that speaks to others. Must first stick & look to himself & cite himself before God. But yet nevertheless we must proceed in this order, that we must all of us be summoned before God, & have our inditement ready framed & made, and not tarry till God pronounce the sentence of condemnation upon us, but every of us play the judge against himself, & that, not by saying in a word or two, I have done amiss: but by being thoroughly wounded within, so as we be ashamed of our misdeeds. After this fashion must we deal. In the main season if we perceive that the wicked cannot away with any correction, but conceive rancor against Gods word, as we see these despisers of all religion do, who cannot abide that any man should rebuke them, let us not marvel at it, for if they be pinched by & by they spit out their poison like toads as they be: But if we purpose to show ourselves to be they Gods children, let us learn to suffer correction willingly, & to have our sins laid afore us, that we may condemn them. For our acknowledging of them, will be a mean to have them buried before god. Thus you see what we have to note upon that text.
But now let us come to Moseses chief intent which I have touched afore. I shall not go into this good land, said he. And therefore I warn you continue steadfastly in the covenant of God, so as you never forget it, to worship idols in his steed, but serve him, seeing he had once chosen you, & vouchsafed to show himself your god & father
Here we see that Moses was not out of heart, though God chastised him roughly. And here we see how the faithful ought to behave themselves. That is to say, if God punish them, yet must they not therefore cease to love him, and to go forward in their course still, yea & to give over themselves wholly unto him. As soon as the wicked feel but one yirke of the rod with Gods hand, and by and by they kick against him, and if they may escape from him, they play the horse that having shaken of the bridle castes his rider down, & afterwards becoming as if he were mad, he stormed as though no man were able to lay hold on him, or to restrain him: Even so play the wicked, which can never abide that God should chastise them and tame them, to hold them in obedience to him. If he make them to feel their sins, they burst out into impatience, & thereupon fall by and by to rebellion & fury. But contrariwise, when our Lord visited us with afflictions: we know it is not for us to stay from him, nor to take occasion to escape his hands: but rather submit ourselves quietly to his service, & to keep ourselves from these tentations that run often times in our heads. If we fall to scanning, so as we say to ourselves, how now? Must I for serving of god have so hard & cumbersome a condition? It should seem that he is minded to discourage me: Let us beware of such conceits, & rather follow that example of Moses. He saw himself bereft of that inheritance that had been promised to that whole people, he saw he had as it were a mark of reproach for ever, as though God had withered him: for whereas God had chosen him to be the leader of his people,& to supply his room in bringing to the that welfare that they had looked for so long time: now towards his death he must be disgraced at Gods hand, and be banished from possession that was as a pledge of the kingdom of heaven. True it is that Moses continued and does continue still an heir of Gods kingdom: but he had not that earthly pledge of it, that was set before the people. He saw, that of six hundred thousand persons, (for the whole multitude was so many) there was not one among them all that was worthier to enter into the land than himself. Therefore he might have stormed thus with himself? How now? I see I have taken great Pain in leading this people, God had wrought so many miracles by my hand, I have yet still such zeal to the honor of God and to that welfare of his people as I never cease to procure the same, & there with all I may well say God had granted me that grace to walk more roundly than all that rest: and yet notwithstanding must I be barred out of that land,& the residue enter into it, which have not taken so much pain as I nothing neere? Moses might have been in a chase & chawed upon his bridle saying: well,Seeing I have taken so much pain, & God meant to serve his turn by mc heretofore: it is enough for me, I am contented with that which I have done, but notwithstanding I will give over my room, and, feeling notwithstanding that he will not set me awoke any longer, let him serve his turn by some other. Moses might well have entered into such fancies. But what Notwithstanding that God lifted to abase him so before men, by bereaving him of the benefit that he esteemed above all other to prefer the meanest and miser ablest of the people before him who was so excellent a Prophet: yet ceased he not to discharge his duty, and to go through with it still. And we see with what carefulness he goes about it. My friends (said he) although I must dye here, and God cuts me off from you as touching the body: yet notwithstanding I will discharge myself both towards him and you, and seeing it had pleased him to make me his minister to teach you his doctrine, I will never fail to do my duty. Indeed he might have twitted the people, as them that had caused God to lay such punishment upon him: but yet for all that he ceased not to serve God and to love the people still, which (as I said) had caused him to be disinherited of try Land that was promised to Abraham.
Therefore had Moses good right to say, Because of your words God swore that 1 should not go over Jordan to enter into this good land.
Neither murmuring nor blaspheming proceeded from Moses: Nay (which is more) we see he crucified himself when he saw that god was not honored as he ought to have been: whereas on the contrary part there was a forward & willful people, which could not be brought into order by any means. It seemed then indeed that Moses had just cause to be angry with the people, seeing that God had punished him so grievously for their disobedience. But yet for all that, a man may see he showed himself still a father towards them, and takes them as his children, for he knew to what state he was called. True it is that he used sharpness and rigour in due time and place, especially when it behooved him to show the people their offences. We see that Moses was [in that behalf] as a burning fire: we see how vehemently he rebuked the despisers of God and the Rebels. But when that was once over, he showed himself always to bear an affection of love, towards such as could abide it. As for example, God had now punished the people by the space of forty years, in so much that they which had brought punishments upon the people, and had been the authors of sedition, were already dead and their carcasses were rotten in the wilderness: & yet now behold, Moses pitied the children that were descended of them, and ceased not to love them. So then let us mark, that if God call us to the preaching of his word, the unthankfulness of such as ought to hear it, must not stay us from procuring their salvation as much as in us lied. Moreover let us not forbear to pronounce Gods justice against the wicked. And though there be some that are utterly willful & past hope of recovery, whose diseases arc uncurable: well, yet let us do our duty towards them: let us cite them to Gods judgment, & let our doctrine serve for then condemnation to send them to hell. And in the meanwhile, look where we can reclaim them that have done amiss: let us give good heed thereto and bestow our labor thereon. Behold yet what we have further to remember out of this place.
And here with all we see also, that when Gods servants perceive themselves to be near their end, they must be the carefuler to establish the doctrine which they taught in their lifetime. And why?
For we see how men do easily flip away, & that even such as have showed some good sign, will anon after start aside, if they be not held in with a double rein as they say. And when a servant of God sees that in his lifetime he was greatly hindered in the maintenance of Gods service, and had much ado to repress evil: what should he think but that the devil will take possession after his death, if God remedy not the matter? Therefore such as have felt and found by experience in their lifetime, how painful a thing it is to maintain the church, ought even for this cause to take so much the more pain & travel when they draw towards their death, to cause the sincere religion to be maintained in his pureness, that men being once set in a good course, may not swerve away from it. Behold the example which Moses showed us.
And besides this let us mark also that he does not only discharge himself here at his death, by uttering some sodaine speech, or by showing some sign of zeal only: but that he stood upon this, and did most urge it, to wit, all his lifelong that the people might be edified in the fear of God. For you shall see a number that are negligent all their lifetime: and yet they think that if they do but once exalt God and make a fair protestation at their lives end: it is enough. But Moses dealt not so. For he never forget the commission that was given him, but continued throughout in preaching to the people.
Nevertheless, whatsoever he did all his lifelong: yet when he saw his death at hand, he enforced himself the more, and burned the hotter in earnestness of zeal, because of the urgent necessity aforesaid.
Wherefore let those whom God had ordained to preach his word, look well that they discharge their duty all their lifelong. And that when they shall have done their endeavor to establish the true religion, and brought to pass that God is honored, and that they have builded Gods Church as much as they could, and taught those to walk in the fear of God which were committed to their charge: let them endeavor to seal up all the same doctrine, & to cause it to continue after their decease. This then is another thing which we have to remember.
Also let us mark further, that feeing Moses was so careful for the people of Israel: we also have need to be upon our watches. Do we see that God takes away a man that has served faithfully in his time?
Then let us be sure that anon after, the devil will endeavor to marry all and that he will soon make some breach to enter upon us, if we be not lustily upholden & kept.
And there is not a more profitable lesson than this fame. For we know not how great a good turn God does us, when he gives us such men as seek nothing else but to hold us in awe of him, and to bring to pass that he may reign over us, and we live under his obeisance. On the contrary part, when our Lord takes such out of the world as are able to build his Church: we be careless of it, and this carelessness is the cause, that the devil finds a gap open amongst us, that so he may utterly make havoc of us. So much the more therefore does it stand us in hand to be watchful in this case, & to know that we be well fenced when God gives us men to guide us in his fear. Contrariwise if he leave us destitute of such: it is as if a man were without munition in a town, whereas were no power nor mean of defense. You see then how it stands us in hand to bethink ourselves, and to pray god that when it pleases him to take away those that have taught us faithfully, that then the doctrine which we shall have received by them, may not die anon after them, but live still & continue always fast settled in our hearts, and that it may have full force and strength, and we be fenced by it against al Satans temptations, never to turn away from it, but evermore to remember what we have learned & always to set our minds upon it, that it may serve us for a shield toward all Satans blows withal, and that we may be so armed with it from top to toe (as they say) that Gods word may be a sword to us, our hope a helmet, & our faith a buckler, so as the devil may not be able to foil us in any wife whatsoever: that when the means shall be taken away wherewith
Gods will was to have us edified, yet nevertheless he may still continue with us, and we likewise keep on our way to him.
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us perceive them better than we have done heretofore, so as we may learn to mislike more and more of ourselves for them: And that in acknowledging the great benefits which he bestowed upon us, we may call upon him as our father, seeking nothing else but to give ourselves wholly unto him, to be governed by his holy spirit as his teachable and meek children: & holy & saying that he does us this honor to take us for his heritage, & to give himself to us, that we may also remember, since he takes delight in us: to be unto him such a possession, as may serve to his glory, & that he would never cut us of although we well deserve it. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, & sea.
On Wednesday, the 29th of May
1555 The twenty fifth Sermon, which
is the seventh upon the fourth
Chapter
23 24 Beware that you & c.
25 When you shall have begotten children, and childrens children, and shall have dwelt long in that land: if then you shall corrupt yourselves, & wake carved Images after the likeness of anything, and work wickedness in the sight of the Lord your God to provoke him to wrath: 26 I call heaven and earth to record against you this day, that out of all doubt you shall soon perish out of the land whether you go over Jordan to possess it: and you shall not prolong your days therein, for you shall be utterly destroyed.
E have seen heretofore the exhortation that Moses made, to the intent that Gods service might not be corrupted. He showed that to worship GOD purely, there must no image at all be made, because it is not in any wise agreeable to his nature: but men must worship him after another fashion. His service (say I) is spiritual: and therefore we must rest wholly thereupon. For as soon as we swerve one way or other: it is but presumption, which God condemned. That is the thing which Moses had treated of hitherto. Now to confirm this doctrine the better: he sets before the peoples eyes, the covenant that God had made with them: for when God manifested himself unto us, it is the principal mean whereby to hold us in the pure religion. Naturally whereby we be blind wretches, and therefore it is very easy for Satan to beguile us, And although there were none to deceive us: yet does everyone of us wander away in our own conceits and imaginations.
Therefore there is nothing in us but darkness: and Gods majesty is so high and incomprehensible a thing, as it is no marvel though we be at our wits end, before we can come nigh unto it. Then if we were not duly taught, nor had a grounded doctrine to show us that right path: what could we do but go astray? But now seeing that God had showed himself unto us, & that so seeing familiarly as we may discern him from all the idols that have been forged in that world, & we are able to say that it is he whom we ought to worship: there is no more excuse for us if we be carried to and fro. And our unthankfulness is the more shameful, if we shut our eyes against the doctrine of salvation, and turn our backs upon God when he has showed himself to our face, and vouchsafed to be known of us familiarly. Now we see what Moses meant. For his meaning is to set forth the grievousness of the peoples sin, if it should so fall out that they should turn away from the pureness which they had learned in the law. As if he should say, True it is that even from the creation of the world most men have not ceased to overshoot themselves into a number of errors and follies: but that came to pass because they had not so special a teaching, as you have, whereby they might have had certainty of faith to rest themselves upon. Therefore the wretched infidels went astray: but yet was not their sin so grievous and outrageous. For although they were un-excusable: yet had they not any such teaching as you. But as for you, you have had Gods covenant, whereby you were brought into his house: he has showed himself as a father towards you, & taught you as his children: this is that holy band whereby god has tied himself to you: now then if you should turn back again, and become like those wretched beasts which never knew nor tasted of gods truth, what a thing were it?
Might you pretend them for a shrouding sheet and say, other men do so as well as we. Yea, but yet had not those other men such teaching as you have had. Now therefore acknowledge the grace that God has bestowed upon you, in hauling you out from all nations of the earth, & in coming so nigh unto you. And indeed that fame is the very cause why that when the heathen are condemned in their superstitions: it is said on the contrary part, that that Lord dwelled in Sion, & his majesty is known there. After that manner doth the Prophet Habacuc speak in his second chapter: and it is a doctrine that is rife enough everywhere. As if it were said, The world runs at random, and every man forget and sets up some God privately to himself: but as for the God which has showed himself to be the true living God: his voice sounds in mount Sion where the temple was builded. Then since it is so: although the whole world be carried away & go wandering in the dark: yet must not we be removed, for as much as he has set up his feat among us, and we know him by his voice & by his word. And here we see why it is said in the Psalms where Gods kingdom is spoken of such wise as it was to be established in the person of our Lord Jesus Christ, as well in the fourscore and sixteenth psalms as in other psalms: The Lord reigns. Let that far countries rejoice thereat, let all idols be confounded, and let all that is set up by men be thrown down. For when we have the truth, which drives away all darkness & ignorance, then have we the very mean to destroy all superstition.
And to the same purpose also is there this like saying in Essay: when the Lord reigns, then shall all the idols of Egypt fall. And why? For the wretched Infidels wean they do well, and think they do God good service in following their fond superstitions. But when God is once set afore them: then his majesty bereaved them of all excuse, and he must need as then be magnified. And that is that cause why it is said in another place, this is the Lord, this is the Lord. the prophet in the person of all the faithful ,defied the idols with their abuses, because
GOD should be known, accordingly as all things were accomplished at the coming of our Lord Jesus Christ. Now then the thing that we have to gather upon this text, is that when we once know God by his word, we must be so fully resolved and assured by thereof, that although the whole wretched world run roving after their own abuses and superstitions, yet we must keep on our way still & that saying we have a sure foundation which can not be shaken, that is to wit gods infallible truth: we must let those blind wretches break their necks, since we cannot remedy it, and in that mean while we must go forward still as the Lord commands us, saying he had reached us his hand to draw us to him. And although this was spoken to the Jews by Moses: yet it pertains even now unto us. For we see what favor God had showed us above others. All the world is full of error and devilish imaginations, & wretched men are become brutish imaginations, in their ignorance. But what? Neither had he doctrine of life been preached unto them: neither have they ever in good earnest understood what God is. Indeed they can speak of him, but that is but at random & without order. But we have the scripture declared unto us, and by that mean God communicated himself to us, and by allured us so sweetly unto him, as he could not do any more for us, except he should take us into his lap, and yet we see he applied himself to our infirmity, he chaws our morsels to us, he feeds us with pap, & speaks to us like a nurse. Now when we see that our God manifests himself so familiarly unto us, there is no more excuse for us, we may no more mingle ourselves in the order or rank of unbelievers. For our state is clean contrary. God is hidden from them: and yet shall they not fail to perish in their ignorance as they be worthy. But as for us, if we be so stubborn against God, that even of a spiteful malice we will not obey the things that he showed us, but will play the wild beasts with him, so as he cannot reclaim us to himself: and that even when we know him and do understand that it is he which ought to be honored, yet we be so un-constant and wavering still, as to turn away after our own dotages: Shall we not be doubly condemned? Shall not horrible vengeance hang over our heads? Then let us bear in mind, that in as much as our Lord has made a covenant with us, that is to say, had called us into his Church to be taught by his word: that this is the only mean, wherewith we may be armed and fortified against all superstitions. This is one point. And let us also mark therewithal, that horrible condemnation hangs over our heads, if we wander away, and hold not ourselves to the simplicity of Gods doctrine, but be carried away hither and thither by our own lusts. These are the two points which we have to mark upon this text. Wherefore let us learn to make our profit and commodity of the word that is preached unto us for the same purpose. That is to wit, albeit that all be full of corruption and error, yet let not us be shaken down, nor be wavering as many men are, to say, Yea Mary, but there is so much disagreement [that I wrote not what to do]. Let us not allege this: but let us say with the prophet Esay, Behold, this is our God: behold, this is our God. And by that means let us defy all that the devil can set before us to turn us aside. Yea let us not make any reckoning at all of it, And why? Because the light that God gives us, is strong enough to drive away all darkness, and the truth is strong enough to beat back all lies. Thus see you I say what the power of faith ought to be: When we have well printed in remembrance the doctrine that is preached "unto us, and yet notwithstanding continue still for all that in blindness, and be still as reeds shaken with every wind: Let us understand this that we know not God, nor yet ever understood of what great value his covenant towards us was, nor ever were knit to him as we should be: but that there was hypocrisy instead of that protestation that we made to follow his word. But let us mark herewith all, that our condemnation shall be doubled, if we run astray after we have know the truth. For if Gods covenant cannot hold us in obedience: must it not needs be as clouds? And what un-thankfulness is that? Indeed many will say, I have not been sufficiently confirmed, I understand it not: but those are fond shifts. We need but to open our eyes and our ears saying we have Gods word preached, and our Lord will certainly make it of power and force, so as we shall have sufficient instruction by it, seeing he regards us especially, and therefore we must needs be found blameworthy if we swerve one way or other, after that God has showed us his truth. And this much then concerning the covenant that Moses speaks of here.
Howbeit, to set forth the heinousness of their crime the more, he adds that he takes heaven and earth to witness, that if the people turn away from the law, and invent or set up any new Religion, they shall perish out of hand, and not possess the land any long time, which should be given unto them. Now this serves to waken such as are puffed up with vain presumption, under colour that God is gracious unto them, and had given them some privilege above others. And it is well worthy to be noted. For although we cannot exceed measure in trusting in God: yet do we see that a great number do falsely abuse Gods name. If they be once baptized and taken into the company of the faithful: it seems to them that God is greatly bound unto them. Whereas they should greatly consider that they be called of his free goodness, and ought to give over themselves to walk in fear and wariness: behold, they be puffed up with pride and vain overweening, and bear themselves in hand through fond hypocrisy, that they be escaped out of Gods hand, and in the mean while they do but dally with him. he see then what the pride of men is, how that when God shows himself bountiful towards us, and uttered the great and infinite treasures of his mercy they think still that he is greatly beholden to them, and there upon do overshoot them-selves, and take leave to do amiss. According as we see that the greatest strife which the Prophets had against the Jews was for that they bragged of their having of Gods Temple, and of his sacrifices, and of such other things. Now according hereunto Moses faith in this place, It is true that he do now enter into possession of the heritage which God promised to your fathers: it is true that therein you have an excellent warrant of his preferring of you before all other nations: Surely it is a great and inestimable dignity, that your God should purchase you with his own hand, and drive out the inhabiters of a country to set you in their place , yea and that when you be in that land, you shall be sure to be of his household, and that he dwelled among you, and that his so doing is to take you up into his everlasting Kingdom: surely it is a singular benefit which your God had vouchsafed upon you: but yet for all that, deceive not your selves to despise and reject his word, or to shrink away from him, & to corrupt his service. For like as now he performed the promise that he made to your fathers: so can he also drive you out again, when he had settled you there: and he can well enough weed you again out of his heritage, & so scatter you abroad that you shall be dispersed every where. Now then, the more that youre God does presently increase his goodness towards you: the more diligent be you in serving and loving of him, and hold yourselves under his shadow, and beware that you alter not anything in the religion that he had ordained for you. Mark that for one point.
And now furthermore, whereas Moses called heaven and earth to witness: it imports yet a greater vehemence. True it is, that some take this for Angels and men. But that is not the meaning of Moses, as we shall see by the like manner of speech hereafter in the 32
Chapter, where he will say, Hearken O you heavens what 1 say. And let the earth hear the words of my mouth. And so said the Prophet
Essay, Hearken you heavens, and let earth give audience unto me, for the Lord has spoken. Behold I have nourished children &brought them up, and they have despised me. When God called heaven and earth to witness after that manner, it is to rebuke mens brutishness so much the more. For we be created after Gods image, to have reason & understanding: & where to should we apply such gifts, but to know God and to give ourselves wholly unto him? Shall men have wit enough to comprehend the whole order of nature, and shall they in that mean season despise the Lord? It is all one as if a man should think himself well forward, when he had toiled in traveling and running all day long: and had wandered all the while with out keeping any path. And is not the knowledge of our God the final end of all our perfection? Yes, and therefore when God intends to show men that they be more than blockish, and that they bee so marred as they be not worthy to be taken any more for reasonable creatures: then does he direct his speech to heaven and earth.
As if he should say, 1 have not now anymore witness in that world: for I choose these to be known of them: but hearken you to me you heaven and earth, hearken you to me I say now you that are unreasonable creatures: for I shall find more reason in you, than in those to whom I have given wit and knowledge to difference between good and evil, and to have skill not only of this present life, but also of the immorality of heaven. So then, Moses called heaven and earth to witness here, to do us the better to understand, that if men fatter themselves and play the brute beasts when they have offended God, and think by that means to go quite: they beguile themselves: for when men shall have conspired together in naughtiness, and that every man may say, I have done as all others have done: so as there remains no more but heaven and earth, although they have no understanding in them, yet shall they be sufficient witnesses. Why so? For shall they not be able enough to bewray our naughtiness without speaking, seeing they were ordained for our service? We have seen already what Moses said heretofore of the Sun, Moon and Stars. What is the Sun? A right noble creature. And yet notwithstanding, what is he in effect, but our servant? And the Moon that mounted so high is, our handmaid, & God has appointed all these own to our use & commodity. Seeing then that these creatures being without understanding, do know that the end whereto God has applied them, is to do us service: what a dealing is it, that when we shall have enjoyed so many benefits, as namely that we shall have received the light of the Sun and the Moon, that the earth shall have fed us with her own bowels, and that we shall have been fraught full of a number of other good own: yet notwithstanding we fall to defiling of the world with our filthiness and infection, defiling so as Gods glory is darkened by us, and we overthrow his service, and set up idols against him to deface and discredit his majesty? Whither go we in so doing? Shall not the creatures ask vengeance against us, when we shall have so abused them, and defiled and brayed then without our filthiness as much as we could? Yes: and so we see now what the meaning of Moses was.
Now remains that we apply it further to ourselves: And first and foremost let us mark well, that if we have been received into the Church, and God for a time have admitted us to be of his people and flocks, and have bestowed many benefits upon us, specially if we have had any excellency or preeminence above others: we must not be proud of it. For if we abuse Gods grace, he can well enough root us out: and if we follow not his calling, he can as well cut us off, as he could adopt us. And in good sooth, if this befell to the Jews which were the & natural branches (as Saint Paul terms them) and which came out of this stock of Abraham: if that holy and high exalted linage was nevertheless so cut off upon the sudden, and disinherited of the possession that God had given them: what shall become of us which are grafted in as it were against nature? For we were wild imps: we came of the Gentiles, which were enemies to God, & separated from his Church, & had not any acquaintance with him.
Seeing then that our Lord gathers us to him, not only by Baptism but also by the holy supper, and we have his word daily, wherein he assures us that he is our father, that he will be the keeper of our souls, and that he will take us for his people: let us learn to look diligently about us, that we abuse not so great a benefit. But if we mind to enjoy it forever: let us fear our God and walk in his obedience: and that (I tell you) is a thing which we ought to bear in mind.) For if think to hold God in our sleeve, and imagine him to be bound unto us because he has once chosen us: he will easily show us that he came to us, so will he go again from us, if we will needs be over lusty. Will we then have our Lord to continue our shepherd still?
Let us be pliable to him, so as we live quietly under his subjection. To be short, let us always bear in mind the threat which our Lord Jesus
Christ uttered: That is to wit, that the kingdom of God shall be removed far from us, when we cannot profit thereby, and that it shall be taken away from us, and given to a people that shall glorify their God, when they have been taught by his word. Thus you see what we have to remember upon this point.
Furthermore let us mark well, that whereas it is said here, that heaven and earth shall bear witness against us: it is to put us to the greater shame, in that the Angels need not to come down from Paradise, nor the Prophets and Apostles to rise from the dead, to give evidence against us before God: but only the liveless creatures are sufficient witness for God to use to condemn us with all. It is true that GOD could bring other witnesses also, as we see, that sometimes he called forth the heathen and infidels to make us the more ashamed. For (as said the Prophet Jeremy) go every where, and yet you shall not see that the idolaters be so fickle, as those that have been duly instructed in the pure word of God. Look me upon the wretched infidels, which be headstrong in their follies. Although they have no certainty to lean unto (as also they cannot indeed have any)
& (which more is) their minds be so entangled in their own dotages as they cannot wind themselves out: yet notwithstanding, say what man can, they stick still to the own that they have learned. And although they keep one course still: yet do they nothing but they go astray, without keeping either right way or path: & yet notwithstanding they be held still to it what this persuasion, that they must not change their God. But yet they never knew him for all that. And shall wo then be carried away at the first dash, which know to the living God and have been taught his truth, and have had so good warrant thereof, as it is not for us to waver any more? Shall we start away after we have been trained up in the pure doctrine of the Gospel? O what means this? Look me upon the Turks, Paynims, Papists, and Jews. Notwithstanding that all these e bewitched at this day in their errors: yet shall they rise up and be found sufficient witnesses to make us ashamed before God, and to disappoint us of all starting holes. And why? For they go on still in their superstitions, whereas we for our parts fall to reeling at every blast of wind, and the devil plucks us out of the place wherein we were planted. Thus you see what we have to remember upon this place.
But above all own let us mark, that in as much as God has bestowed infinite benefits upon us, and displayed his liberality towards us after so many fashions: all that he shall have bestowed upon us shall serve to our condemnation, if we do him not homage for the same. To be short, both heaven and earth shall be armed against us, and ask vengeance upon us. And how shall we be able to find any excuse, when our Lord shall raise such a cry to confound us and put us to shame? Therefore let us now look well to ourselves, and let us walk in the way that he has showed us.
Now here is express mention made of Images and other likenesses: but under one kind, Moses comprehends all. For it is a manner of speech rise enough in the holy scripture, to mark out some one kind of superstition, thereby to warn us that we must keep ourselves from all, superstitions in general. And Moses himself does ever observe the same manner of speaking, as we shall see in the next Chapter, where he used to speak of the heinousest own, to the intent we should the more abhor them and mislike of them, to keep ourselves from them. And yet for all that the holy Ghost meant in this place by the mouth of Moses shortly to show that when God has once made his covenant with us, we must hold us in the simplicity of his word, without mingling any superstitions with it. Now that wee understand the natural sense of this text: let us look that we make our commodity thereof. For although we have no images either carved or molten: although we have no puppets either in graven or painted: yet fail we not to be idolaters, if we stick not to our God to keep his word throughout. For the matter that the Covenant itself imports is not that we should confess in words, that the God which gave his Law by Moses is a lonely to be worshipped: but that we should understand his will, after what manner he will be served, that we should have his promises printed in our hearts, that we should know how and by what means we ought to worship him, and that we should keep on our way to the inheritance whereunto he calls us. That is the thing that Gods covenant imports. And without that, in what case were we?
If we should say, very well, there is but one God which has created heaven and earth, he has revealed himself unto us, and he has given us his Law: and yet notwithstanding we knew not his will, but every of us should behave himself as he lifted: to what purpose were this?
It were better for us never to have known Gods word, than after the knowing of it to despise, and to take leave to do what we lift.
Therefore let us bear well in mind, that Moses meant here to show the people generally, that seeing they had been taught the truth, it behooved them to keep themselves from all errors and leasing. And this is that which I have said already, that Gods word ought to suffice to guard us in such sort, as the devil may not seduce us, do the worst he can. Now then will we be exempted from the threat and condemnation that is contained here? Let us give over ourselves wholly in all respects to our God, let us hearken to his word, and let us obey his voice without any exception or gainsaying, so as his service remain in such sort among us, as he has commanded by his word. But let us compare the crime that Moses reproves here, with other crimes that are less to be excused. For although there was unthankfulness and rebellion at that time in all such as suffered themselves to, be misled, after they had been taught by Gods word: yet committed they not so cursed sacrilege against God, as that caitiffs do in these days, which to the uttermost of their power do blot out all religion, and are so full of wickedness, that they could find in their hearts to confound heaven and earth together, in working spite to the whole Majesty of God. Take me a man that has been taught in the Gospel, and afterward through lightness overshoots himself and turns away from well doing, how be it with a mind to do well again: truly such as one is not to be held guiltless, as I have said already: but yet is he not worthy of so much blame, neither is his fault so heinous before GOD, as another that outraged so far as to scoff and scorn at God and all his doctrine, and to play the mad bedlam, of purpose to thrust all Religion under foot, so as he could find in his heart that men should live like beasts: and for the bringing thereof to pass, spewed out blasphemies not only against the manner of the superstitions in Popery, but also even against the word of God. For is not such a one far more horrible, than the ignorant wretch that is still snarled in some imagination, and thinks he serves God, though the same be but vanity, as I said afore? But now let us look to our own time. God tells the Jews here, that he would not bear with them if they happened to overshoot themselves in any superstitions, but would bereave them of the inheritance that he had promised them. We at this day have a more excellent benefit than that people had, and therefore shall we be the more to blame, if we yield homage to our God, which has esteemed and honored us so much, as to call us into his Church. But now how do most men behave themselves, after they have been taught by the Gospel?
Indeed we meddle not with the superstitions of Papistry, we pass not for shrift, nor for Masses, nor for such other like trash: but what for that? We could find in our hearts plainly and shortly to defy God, and that he should have no further audience among us than we lift ourselves. After this manner do a great sort deal even to this day, who nevertheless will needs be taken, not to e of the common fort of the faithful, but as the pillars and upholders of the Church. And yet have they gone about to stop Gods mouth when anything has misliked them, or fallen out otherwise than they would have it. O
This must be taken away. And why? Behold, GOD not only speaks here of the things that have been invented by men: but also holds us in awe, so as it is not lawful for us to encounter him. He passed not for them. And again let us see what their life is. We see that they mock GOD to the full, and their desire is to have their own swing in all things. And yet notwithstanding when the devil raises up such plague folk to infect the whole flock with their poison: we see a great number, whose whole desire is to mingle themselves with them. For as soon as some lewd fellow, or two or three maintainers of wickedness, (which show themselves to be ready to uphold all disorder and offences) do but step up: it is as good as the displaying of a banner, and by & by all vnthriftes run after it. And would God that the experience of it were not so great as it is seen to be. But what? When we be told of it, we must repent yea and we must mourn before God, praying him to keep us from such deadly plagues as are seen intermingled among us. And so let us mark well how it is said here, that it cannot be that such as do so pervert themselves, did ever know what Gods covenant is, or of how excellent value. For if his truth ought so to restrain us that we be not led away by any of the wiles and flights of Satan: how were it possible that men should so cast themselves into destruction, if they had known God in good earnest, & been strengthened in his word? Although then that such folk profess the Gospel, yea and have taken some smack of it as said the Apostle: yet may we perceive that it never entered into their hearts in good earnest. They be but hypocrites, which make countenance to serve GOD for a time, and afterward do fleet away, as we see these roisters do which band. themselves together. As soon as they see any aid or support to uphold their wickedness, they fall to practicing and confederating, and they continue all the drifts that they can possibly, to overthrow Gods Church. Therefore let us understand, that although the Gospel be preached among us: yet are there many deaf folk which hear not what God said to them: not that that shall seem to lessen their fault, for they shall not fail to be taken for guilty as well as others.
Now here a man might demand a question, wherefore Moses said that they shall not live in that land that is given them, but shall be shortly rooted out of it: for we see that God is patient: and indeed it appears sufficiently. And therefore it seems at the first fight that the thing which Moses said here, should not come to pass. God spared his people a long time. Although they gave themselves to idolatry and superstition: yet did God use long patience towards them, insomuch that the Prophets labored to bring them back again when they were revolted. Although they were willful and hardhearted, yet did God assay to win them to him. Notwithstanding all this, it is said here that they shall soon be rooted out. Yea, but this soon or shortly must gree with that which is written in many other places: that is to wit, that although Gods wrath light suddenly upon offenders, & overwhelm them as a storm that comes unlooked for: yet do he not fail to be patient, and to delay 1 his vengeance till mens wickedness be grown ripe, yea and even till it be stark rotten. Therefore it is to be understood that God punishes not offenders out of hand, for he said that he is slow to wrath, and he must needs keep his own nature.
Nevertheless in using patience, and in bearing with them that have done amiss: he overthrows them sooner than they would. You see then that this soon, shortly, by and by, or out of hand, must be referred to mens carelessness, who make their account that all shall go well with them, and bear themselves in hand that they have made a covenant with death (as said the Prophet Esay,) and they be as drunken folks in that behalf, so as if God wink at them for a time, they think they be escaped from his hand. See how the hypocrites abuse Gods goodness, bearing themselves in hand that they shall never come to account for it. For this cause does Moses say here soon or shortly. Not that God forgets his own nature (as I said,) or tarries not a long time for the amendment of offenders: but that when all is done, his vengeance is always in a readiness, & there needs no more but to kindle it, and by and by without any further tarriance, yea before one finger can be stirred, there needs no more but to show forth his wrath, and we shall be every one of us overwhelmed as it is said in another song of Moses, or in the XC. Psalm. Since it is so, let us not think it strange that Moses threatened the people here, that they shall soon be rooted out.
And to the same purpose, (that is to say, for a further declaration thereof) serves, this also which he adds: namely, When you shall have begotten children, yea even a two or three descents: if superstition do then reign among you, the God can root you out.
Hereby Moses shows, that long possession will stand us in no stead.
For though we bear ourselves on hand, that is between God and us, as it is between man and man, yet it will not prevail. If a man have been a long time in authority & estimation, so as he be well friended or of great kindred and alliance: he bears himself on hand that he shall never be put from it. But we see how the world passed away, and small occasions will serve to overthrow even them that are mounted highest. And therefore the Prophets upbraid them with their pride, which glory in their own credit and authority, saying unto them: you bear yourselves in hand that you be so fast settled, as you can never be shaken down: and yet if God do but blow upon you, by and by you be gone in the turning of a hand. Now according hereunto it is said here that if we think to claim any title against God by prescription (as they term it,) that is to wit, because we have possessed his benefits a long time, imagining that we can never be diseased or dispossessed of them, but that they must continue still in the same state, not only to us, but also to our children, even to the third & fourth generation: both they and we shall for all that be bereft of them, and God will withdraw his hand which he had erst stretched out to do us good. So then let us mark, that when so ever
God shall have been patient towards us, it is not to be said that he has forgotten our transgressions: but his bearing with them, is for that it is not yet convenient time to punish them. Therefore let us not trust to that: but let us always bear in mind how it is said here, that if we serve not God, we shall soon be cut off. Although it please him to wink at things, and to tarry a time for us: yet shall his wrath come suddenly upon us, though it seem not so to us. And when we shall say, all is whist and still, imagining ourselves to be safe and sure: then must we be overwhelmed by his hand. Let us consider this, that we may walk warily and keep good watch, and not tarry till the fire be kindled.
And for that same cause is this saying set down: The God is a consuming fire and a jealous God. When Moses speaks after that manner, specially when he calls him a jealous God: he shows that God cannot abide that men should mock him and despise him, but that he will maintain his own honor, as good reason is that he should: and in so doing he shows us how dreadful his wrath is.
Behold then, here are two points which we must mark for a conclusion. Not that we can lay them forth at length as at this time: but that it shall suffice to have some foretaste of them. Let us mark then that the cause why God uttered himself unto us, is that having once known his goodness, & that he has chosen us & called us by his word: we should covet nothing but to be quietly governed by him, and acknowledge that it is he to whom all honor & praise belongs, & thereupon apply our whole endeavors to the glorifying of his holy name. That (say I) is the end why our Lord has once called us to his knowledge, and why he calls upon us daily, and exhorted us still to come unto him. But yet let us consider there withal, that if we do not serve and glorify him as he deserved, and as we bee bound: we shall feel him a consuming fire: that is to say, we shall feel that it is no dallying with such a Master: not that this is said to make Gods
Majesty terrible unto us, so as we should be afraid to come at him: but rather that we shall not be a whit dismayed, if we take him for our Father. But if we will not behave ourselves as children towards him, but continue un-amendable: he will lay away the person of a Father, and show himself to be our judge: and that, not such a judge as needed to make long inquiry, & to call the hangman to put his judgments in execution: but if he do but cast forth the fire of his spirit, or but his breath, by and by the fire is kindled as says the Prophet Essay, so as we must needs be consumed by it. So then, if we will not have the Majesty of our God terrible unto us, but rather that we may go unto him: let us look that we glorify him in all our life, and not give him cause to kindle his wrath against us, nor provoke him unto jealousy. For then does he tell us that he will provoke us to jealousy likewise, by casting us from him & by taking another people in our place. Wherefore let us look that we persist in the vocation whereunto he has called us, and that we kindle not his vengeance against us. And seeing he has once uttered his goodness and manifested himself unto us in our Lord Jesus Christ: let us not doubt but that he on his side will continue to make us feel the same still, if we on our side continue in glorifying him.
Now let us kneel down before that majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may be sorry for them and depart from them by the power of his holy spirit. And so let us all say,
Almighty God heavenly father, & sea.
On Monday, the 3rd of June
1555 The twenty sixth Sermon which
is the eight upon the fourth
Chapter
27 And the Lord God shall scatter you among the Heathen, and you shall remain few in number among the Nations whither the Lord will bring you.
28 And there you shall among serve gods which are the work of mans handing, wood & stone, which neither see nor hear, eat nor smell.
29 And there you shall seek the Lord your God, and you shall find him if you seek him with all your heart and with all your soul.
30 And when you art in tribulation and all these things are come upon you: in the end you shall return unto the Lord your God and obey his voice.
31 For the Lord your God is a merciful God: he will not forsake you, nor destroy you, nor forget the Covenant of your fathers which he swore to them.
E have said heretofore, that Gods using of the similitude of fire, is not to dismay us in such sort as we should not come un to him: but contrariwise to make us come to him with reverence. For what should it boot men to be stricken in such terror, as should make them shrink away from GOD, and loath to have any thing to do with him? Again we know that our Lord has not any other mark or intent, than to win us to him and to draw us to salvation. Now the only mean thereof, is to go right forth unto only him, and to be joined unto him. Wherefore let us bear well in mind this lesson, that Gods intent is not to scare us in such wise, as we should shun him: and that is the thing which we have to gather at this time upon that which is rehearsed here. For the threat that Moses gives here, is hard: but yet it served to bring the people back to God. If you disobey the voice of the Lord your God (said he,) you shall be scattered. Flatter not yourself what his choosing of you from among all other Nations to be his inheritance, nor with his giving of you this land in possession: for he can well enough bereave you of all these benefits. Yet notwithstanding, he adds that if God see repentance in his people, after he has chastised them: he will bring them again & deal favorably with them, so as they shall feel him to be a merciful God, and such a one as powers not out his rigor with extremity upon offenders, when he sees that they be not utterly past amendment. What is to be done then? First of all, when we hear this sentence which God gave in old time upon his people: let us learn to beware that we abuse not his goodness. Let us go to him with all humility while he allured us by gentleness, as the Apostle declared in the Epistle to the Hebrews. For there he said that we be not come to Mount Sinay where there was nothing but flashes of lightening, and Thunder cracks: and where the people were so amazed, as they looked for present death. What remains then? Behold (said he,) God calls us by his Gospel, to the intent we should be fellows with the Angels, & with the spirits of the faithful, and that we should be very
Citizens of his kingdom. Seeing it is so (said he :) let us enter into the heavenly Jerusalem, for our God is a consuming fire. It should seem at the first sight that there is some contrariety in these two sayings, That we should come boldly and after an assured manner to our God: and also that he should be a consuming fire. But both these agree very well together. For first the Apostle shows that we ought not to be so afraid of the Majesty of our God, as that we should shun him, but rather consider that there is nothing in him but gentleness. But yet therewithal we must know also, that we must worship him unfainedly: or else we must learn that he can well revenge himself of such as shall have abused his grace, and of such as shall have held scorn of it. Therefore let us receive Gods goodness when it is offered us, & that with such reverence and lowliness, as we provoke him not to wrath against us, he make him to arm himself as he does against the despisers of his grace.
But now let us come to that which Moses said here. The Lord your God (said he) will scatter you among the Heathen, and there you shall be few in number, and you shall serve strange Gods that ore made with mans hand. Here Moses sets Gods: curses against all the benefits that he had promised to his people. It was a singular benefit that the people were gathered into one body, that they had a land alone by themselves, that they were settled quietly there, and that every man had a house of his own. But here he said that they shall be driven out of it. The first threat then betokens that the people of the Jews shall be thrust out of the land that God had given them. And let us mark here withal, that the bringing of the people into that land, was not only to the intent they should live at their case and in rest: but to the intent they should also be sanctified unto God. The Land of Canaan was as a mirror of the heavenly life, so that by dwelling there that people were assured that they were the children of God: and therefore this threat that they should be driven not among the heathen Nations, was not to be esteemed lightly. Also it is said that there shall be a small number left of them. But we know that among other things, God had promised Abraham to multiply his seed as the Stars of the sky, and as the sand of sea. It is said here that they shall be few in number: yea, and we see they had been even as Sodom and Gomorrah, so as they had perished everyone, if God had not vouchsafed to reserve some little seed to himself, as is said in the Prophet Esay. Lastly it is said that they shall serve strange goddess which are made with mans hand. This is the grievous punishment of all, that the Jews which had Gods Law, should nevertheless be subject to such tyranny, as to be fain to worship the idols of the Heathen, so as they should have no Religion among them but such as should defile them, and that all their toiling of themselves should be but to their greater condemnation. Thus we see in effect what this text comprehends. Now remained that we apply it to our instruction.
First therefore let us learn to use well the benefits that God bestowed upon us, and to submit ourselves unto him seeing he us, and shows himself so friendly and loving towards us, assuring ourselves that he can well take away the things that he has given us. Not that we must be afraid that God will not continue his goodness still towards us, yea and also increase it if we on our side walk aright, and continue in the possession of that things that he has put into our hands: but that such as despise God, shall feel that he is not bound to them, nor unable to pluck that things out of their fists which he had given them. Let us therefore possess Gods benefits in fear and carefulness.
This is the thing in effect, which we have to gather upon the said saying of Moses. True is, that we have not now a days a land of Chanaan, so as Gods Church should be separated into some one country, where it pleases him to have his name called upon: but yet notwithstanding if we have a place where we may serve him uncorruptly, he grants us a special grace, and we ought to set great store by it. And if we know not that: we shall feel that Moses has not said in vain, that we shall become like other nations. How many nations see we in these days, that enjoy the like benefit as GOD has bestowed upon us? Nay contrariwise, they that have any tast of the Gospel, do languish among the enemies of the faith, and are there as sheep in the wolves mouth, wandering up and down as in a wilderness, while in the meantime our God keep thus, as in his flock.
Seeing then that we have such an advantage: is it not reason that we should strain ourselves to serve God, and that we should live peaceably under his hand, seeing he does us the honor to receive us, as indeed it is he that governs us, and the thing is as apparent as anything may be? Now then if we will needs be overlusty, the threat that was uttered in old time against the Jews will light upon our heads. And as it is said here that they shall be few in number: so although GOD have gathered a great forte of us together, he can well enough diminish our number, if we misbehave ourselves: and in the end, that thing that is most of all to be feared will come upon us, that is to wit, that we shall serve strange Gods. And indeed, if we cannot find in our hearts to bear Gods yoke, but are loth to be subject unto him: is it not reason that we should be under a clean contrary government, that is to wit, that we should be bereft of the true and pure religion, and be plunged in idolatry? We hear what he says by his prophet Ezechiel. For having blamed that Jews for their unthankfulness, he adds that his delivering of them into that hands of tyrants, is rightfull. I have given them (said he) a good & holy law, yea even with promise, that if they walked in it, they should find life and welfare therein: and I cannot tell what I might have done more for them. What a thing is it that God does us the honor to rule us, and to take the pain to guide us all our life long? Again, seeing he adds a promise, that his teaching of us is for our welfare: if we will not yield ourselves teachable unto him, but shake off his yoke like wood beasts: is it not reason that we should be cast into most vile slavery, seeing we cannot abide such a master as our God, specially since he desires not to ruler us otherwise than to our welfare? [yes, and therefore] the creatures, yea and even the devil himself in the end must reign over us. For that is the thing which Ezechiel means by the Tyranny thing of Babylon.
For there (says he) they shall have laws given them for their own tooth, and such laws as they can find in their hearts to keep: but they shall not live by them. When they have toiled they themselves to by the uttermost, and paid imposts and tributes to the infidels: yet shall they be fain to serve their idols too, so as they shall defile and bewray themselves with all superstitions. And what shall be their reward?
Everlasting death. That is the payment of all such as cannot find in their hearts to serve God quietly, and to keep his law and his word.
But to the intent we may not think that this served but for that one time: Moses shows that the like should befall to all such as misbehave themselves and withdraw themselves from the Church.
And this vengeance of God has been accomplished upon the greater part of the world, as we see already. For whence came the hellish confusion of popery? Even of gods just punishment for the rebelliousness of the world, because men were hardhearted and would not stoop. For when God caused his Gospel to be published: then was the trumpet founded, to the end that all men both great and small should have been brought unto him. But we see what befell on mens behalf. They would in no wise stoop: they were very loth to do that. And not that only, but also some defied God openly when he would have brought them to his lure: and othersome made countenance of obedience through hypocrisy, but it lasted not: for they were unconstant and fled touch anon after. Therefore it behooved him to punish such spiteful wickedness, and so he did.
Because they would not obey the truth: therefore did lying get the mastery of them. God gave Satan the bridle, so as his errors wrought effectually, in besotting such as had willfully shut their eyes, against the doctrine of salvation when it was offered them. Now then since we see that God offers us great good nowadays in gathering us into his flock, and in giving us his word whereby we have life and salvation: let us learn whereby to enjoy so create a benefit. For God mocks us not when he tells us that he is our father and Savior. He takes not the things with the one hand which he gave us with the other. Only let us be contented to continue still in the possession of his grace.
But yet besides this, let us stand in fear of this horrible curse of serving strange Gods, and of being bereft of the pure religion, for refusing to make our commodity of the honor and privilege that God give thus in drawing us to him, and in showing us that he is willing to reign among us. And Moses speaks willing here expressly of the vanity of idols, to the end that the people may be the better touched therewith. For the wretched Paynims in worshipping a peace of wood or stone, could not conceive what an abomination it is to worship a dead thing. But they that knew the living God, even the GOD that gives life to all things, ought better to perceive that it is against nature, yea and a detectable thing, to worship a puppet so, whether it were made of wood, or cast of metal either gold or silver. For they be all of them corruptible creatures: and without GOD there is no life, without his power there is no moving.
So then Moses has set down these circumstances to that end that the people might know that they should not be punished lightly, but that in disobeying God and in refusing to keep themselves holy unto him: they should defile themselves. And it is good reason that when God has shed forth his grace upon us, we should be punished the more grievously, if we cannot profit ourselves by it. The more then that every of us has made proceedings in Gods grace: the more earnest let him be to love him and serve him: unless we will have him on the contrary part, to use the extreme rigor that is spoken of here.
Howbeit herewithall (as I have touched already) Moses shows that God will not so punish his people as to leave them in despair: but that he intends a clean contrary end, that is to wit, to bring them to repentance. And surely this is a very notable place. For although God thunder against us, so as to our seeming we may judge by all likelihood, that he is minded to make clean riddance of us without any mercy: yet notwithstanding he seeks our salvation by that means, and gives us always space of repentance: atleastwise so long as his word is preached unto us. For sometimes the gate is shut up, and we must ever bear in mind how the prophet Esay said, Seek the Lord while he may be found. And again in another place correspondent unto this, he says, I have heard you in convenient time, I have succored you in the day of salvation. Hereby it is showed us, that there is still space of repentance, and the gate is still open for us to come unto God, so long as he gives us his word. But if we pass not to enter while GOD gives us the mean: we shall be bereft of his word, and then may we well seek after him, howbeit but as blind folks that grope in the dark: for the Lord will have shut us out from him. But here Moses teaches, that although God seem unmeasurably sharp in chastising his children yet notwithstanding he gives them space of repentance, and ceases not to have a care of their salvation.
For he said, When you are so scattered, if you seek your God: you shall find him: yea verily, if you seek him with all your heart and with all your soul. Now, that we may the better understand the things that are contained here: let us note first of all, that when men are once gone away unto wickedness, it is very hard to fetch them back again, unless they be subdued by main force. And that meant
Moses to express in saying, Then shall you seek the Lord your God.
When is this then? not when the people are full fed, nor when they have store of all Gods benefits: for we shall see in the song, how the people are likened to over pampered horses, which are kicking and wincing against their masters, and will not suffer themselves to be handled. Moses then means that the people should be fain to be reformed after a forcible manner: for (as I said before) that is our nature. If we be once gone astray , GOD shall never get us home again, till he have thoroughly tamed us. True it is that he could go another way to work, and it is not for that he is unable to reclaim us by his holy spirit, if he listed: but he intends to show us what our lewdness is, and that is the cause why he uses these inferior means.
This is the first point which we have to mark upon this place.
And hereunto answers that which is written in the second of Osee: for there our Lord complains of the Jews, saying that they be like a harlot that has forsaken her husband, and given over herself to all commers, bearing herself in hand that she is best at ease when she may receive rewards, and be catching and snatching on all sides: so that (to her seeming) if she were an honest wife, she should be fain to be contented with a little, whereas now being a strumpet, she eats of the daintiest morsels, and has store of presents brought her. God therefore said that the Jews were in the same taking, when they were in love with their idols, and in the meantime fathered all their good things upon them. What shall I do now, says the Lord? When you say, it is our idols that give us meat and drink: you be unthankful unto me: for you have received all these things at my hand. Now therefore must be same to bereave you of them. I will take away the bread and wine wherewith you have been sustained, and your wool and flax & all other things. I will bring you out (said he) into the wilderness, I will make you to pine away there, you shall be like a wretched harlot which after she has played the naughty pack, and has run gadding here and there, and in the end has been driven to eat her own dung and filth, is rejected of all men, and dies for hunger and thirst, not having wherewith to cover her shame. Thus will I handle you (said he) and then shall you find that there is nothing better than to stick to me. You shall say, Alas where is my husband that dealt so gently with me? I must be fain to return to him. By this similitude the prophet does us to understand, that when men give themselves to lewdness, and do not seem and honor GOD, after he has given them his word: they must be reformed by force. And why?
For as long as they live at their ease, they forget themselves, they flatter themselves, they be proud, and think they may even despise
God. For when God pinches us not, nor makes us to feel his strong hand: we take occasion thereat to sooth ourselves in our vices, so that we have need (as I said before) to be reformed by Gods striking upon us with main blows. For if he dally with us, it will breed our destruction and decay. And surely there is not a notable point than this: For we think it strange, that God should use so sundry fortes of rigor in this world: but in the meanwhile we consider not the hardness of mens hearts. For consider although Gods curses have their full scope, so as we see wars on the one side and famine on the other, and every man cries out alas: yet not withstanding; who is he that looks to the hand that smites? How many return to GOD for all that? does it not rather seem to GOD that sinners have conspired to resist God still? Now seeing it is so, let us mark that Gods showing of himself so rigorous, is not without cause, and let us impute it to our own selves. Then if any of us be afflicted alone, or all of us in common, so as we be smitten with Gods scourges: let us understand that we have need of it, and that it serves to stop our mouths, that we grudge not against God, assuring ourselves that his nipping of us after that fashion is not causeless.
Besides this, let us also learn to comfort ourselves since we see the end that God aim at. For like as he shows himself rough and sharp: so will he also have us to taft of his love and care towards us: that is to wit, that forasmuch as we have forgotten him & turned our backs to him, & not fought to him, but rather endeavored to flee from him: his intent is to draw us to him by that means, and to induce us to seek him again. You see then that the true comfort of wretched sinners when God scourge them, is to consider thus with themselves: yet GOD has pity upon us: indeed we remembered not him: but yet for all that, he has not forgotten us, and that does he show by the effect. Nevertheless, the chiefest [comfort] is in this that Moses adds, namely, that they shall find God if they seek him. For if we go to seek
God, being only in distress and trouble: can we have any courage to come unto him? True it is that when the wretched unbelievers are distressed, they toil themselves and do all that they can to seek God.
We see that even in the Popedom, when men are in sorrow and have their sins laid before them, [their saying is,] go to, let us see if we can pacify God. But as for them, they have no warrant that God will receive them, neither trust they to his free promises, neither pray they in the name of our Lord Jesus Christ. They can well speak of repentance: but (to their own seeming) God should receive them for their own worthiness, and not otherwise. And so we see they come thither as it were doubting: for it is certain that such repentance is full of hypocrisy. For why? They be not sure of Gods goodness: No they never wist what it meant. But as for us, let us put the thing in vre which is said in the psalm, Lord, your mercy is ever ready in you.
Hereby it is showed us that we can never return unto God, to submit ourselves unto him: unless we taste his mercy, that we may trust to it and rest upon it. That is the cause why I told you that we must mark the text where Moses said, if you seek the Lord your God, you shall find him. Will we then be provoked to repentance when we have sinned? Let us hearken to the promises that GOD has given us. For there he assures thus that as soon as we open our mouth to pray, he will stretch out his hand to succour us at our need: yea and that he will prevent us, so as we need not distrust him that he will not receive us to mercy, seeing we have such a warrant.
Howbeit forasmuch as men would always pacify God with countenances and ceremonies: Moses adds purposely, that we must seek him with heart and with soul. I said that men are ever desirous to content God with trifling things: and we see it too much . For when they speak of repentance or penance in popery: what mean they by that word, but that men must use much lip-labor, and make a forte of Apes toys? But the heart must abide still locked up, and men must in no wise rid themselves of their wicked affections, nor cleanse them away. They will always keep a back shop behind, and in the mean season if they show some good outward sign, they think it is enough, and that God ought not to press them any further. They be double hearted: and therefore they would have God to receive but the one half of that which he requires: and the other half they would pay him as it were in way of ransom. But as for us, let us on our side learn to understand, that to find him, and to be received of him, we must seek him with all our heart, and with all our soul. Not that we can come unto him with such perfection as were to be wished: but yet must we have this fondness with us, that we seek no lurking holes, but rather examine our sins thoroughly, and when we have condemned them, seek the remedy with fighting and groaning, that it may please our God to reclaim us to him, so as we condemning our own sins, may desire nothing so much as to be reformed according to his righteousness. Thus you see what it is to seek God with all our heart and with all our soul. And when we go so to work, let us not think that we shall be disappointed of the promise which he made to the fathers of old time. And so you see that the thing which we have to mark upon this place is that forasmuch as we come not to God of our own good will, we are fain to be driven to it by force, and that is the cause of the afflictions that God sends us.
Furthermore we must also consider his fatherly goodness in striking us: for he does it to bring us home again to him by that mean. And how come we thither? It would behoove us to be stripped stark naked out of all self trust, and to be utterly cast down in ourselves: but we cannot away with that, because our nature drives us that clean contrary way. But yet for all that, we see we have wherewith to comfort us in our afflictions, For our Lord seeks not our destruction, but brings us home again to himself: and that not doubtfully: but assuredly warranting us that if we come unto him, it shall not be in vain, neither shall we be disappointed. Why? For if we seek him, we shall find him. But there withal let us look well to it, that there be no faining nor doubleness in us: for God cannot away with such hypocrisy.
And now it is immediately said, when these adversities are come upon you, you shall return to your GOD and obey his voice. And because the Lord is merciful, he will not forget you nor cast you out of his presence, nor out of the covenant of your fathers. This serves to express yet better the doctrine which I touched where Moses said, When these miseries are come upon you, then shall you seek your God. For he shows that men play the drunken folk so long as God deals gently with them: and that they cannot perceive their sins, except they be made to smart. When these miseries have caught hold of you, then (said he) &c. By the miseries that he speaks of, he means the punishments wherewith he had threatened the people before. To be short, God must be fain to show us his wrath to our faces, and to make us to feel it: or else we conceive it not. And we see it is so. For when we be daily told of Gods wrath, we make but a sport of it, it moves us not a whit. And why? Because we be earthly and fleshly, and therefore God is fain to make us feel his wrath and vengeance according to our rudeness. Yet notwithstanding we be still nice and tender, insomuch that if we feel anything amiss in our bodies, and that we have not our own desires: we be by and by vexed & grieved, and by that means God amends us. Not that we be humbled at that first stripe: but we come to it by little and little and as it were by degrees, so as in the end God makes his corrections available. And whereas I say that God brings us home to him by the chastisements that he sends us: that is not general to all men. We see that the unbelievers become the forwarder, insomuch that when God chastises them for their sins, they storm against him, they gnash their teeth, and in the end they fall to despair. But this saying concern those that are rightly of Gods Church: those when they be chastised are willing to return to God in their adversities. Thus you see what Moses meant to express in saying, When these miseries shall have caught hold of you. As if he had said, so long as your God suffers you to live in rest, so long as he sets not your sins before you, so long as he calls you not to a reckoning: you think yourselves out of danger, and that no man can hurt you, and (which worse is) your faults never come to your remembrances. But if you be once pinched with adversity, then will you cling to your God. Hereby we be warned again, to bear the corrections patiently which God sends us: for they do us good: whereas prosperity blinds us and breeds our destruction.
True it is that gods gentle handling of us, ought not to cause us to despise handling him nor to neglect him. When God shows himself loving towards us, surely we ought to be the more inclined thereby to love him. But what? Our dragging clean backward, bewrays that prosperity is not good for us. And therefore our Lord must be fain to scourge us. Wherefore let us learn not to be grieved out of measure when God beats us so with his rods: but to bear his stripes meekly, forasmuch as we see that the end thereof is to our welfare according as it is said here, when you are pinched with adversity. Yea and if our Lord having smitten us after one forte do double his stripes: let us not murmur against him as we be inclined to do. For [sometimes] they that have been patient in some one adversity, fall to storming and chasing against God when it comes to the second or the third.
But we must not do so. For on the contrary part, we see our Lord withdraws not his hand at the first as soon as he has chastised us once: and we abide by it still. Indeed when we feel any adversity, we will set a good face upon it at the first, and say, very well, seeing that God chastises me, I must return well, unto him. But let him turn his hand on the other side: and we fall to fretting and chasing by and by.
Therefore we must be chastised thoroughly: that is to say, God must let us alone in distress & adversity must so over master us, as we may be thoroughly tamed, & it may so stick by our ribs, that when he shall have withdrawn his hand. We may remember it all our life after.
Then let us learn that we must be patient in our adversities, not only for a day or two, or for some affection: but only so as we hold out quietly under the hand of our God, even when he doubles and increases his stripes. That is the effect of the thing which we have to mark.
Now when Moses says, The Lord your God is merciful, and therefore he will not forsake you nor cast you of: he brings back the people to the nature of God that they might hope to be received to mercy, if they repented them of their sins. And it is another very notable point.
Indeed I have touched it heretofore: nevertheless, Moses makes a larger declaration thereof, and not without cause. For like as he had erst said that GOD is a fire which consumes all things; so it behooved him to show on the contrary part, that Gods nature is loving and gentle, and that he is ready to forgive the faults of such as acknowledge them. And that also is the cause why God tells us so often of his mercy. But whatsoever be said to us concerning his goodness: yet can we not trust in him as we ought to do. There is not anything harder to us than to assure ourselves of the goodness and fatherly love of our God. lt is a great thing, that when God shall have owed a hundred thousand times, that he loves us & will be favorable to us: yet we continue still in a wavering, and stand disputing upon the matter, & feed our own distrustfulness, as though we would needs disable the record that God gives us of his goodness. Now then, it is more than needs, when Moses tells us that God of his own nature is pitiful. It is a property that is evermore attributed unto him, and that not only in this text, but also in other places as we shall see hereafter: and the Scripture is full of the same doctrine. And why?
Because that else it were not possible to assure men, forasmuch as they be so given to unbelief, as they still martyr themselves, and are always in perplexity and unquietness, bearing themselves in hand that God will never be at one with them. True it is that (as I have said already) we be but too hardy in doing evil: but when we should assure ourselves that God will have pity upon us, & when we should seek him: then does our unbelief bewray itself. Not without cause therefore does Moses say here that God is merciful, to the end that the people might conceive Gods nature and take hold of it, which is altogether contrary to their own, as God himself owes in other places.
My thoughts (said he by his prophet Esay) are not like yours. For if a man be offended, although the wrong that is done him be but small: yet is there no means to pacify him, there will always remain some root of displeasure in his heart. Now we imagine God to be like ourselves, & we measure him by our own yard. For this cause: he protests thus: look how far heaven is from the earth, so far are my thoughts from yours. And therefore assure yourselves I seek nothing else but that all such as have offended me should be at one with me.
Yea & although your misdeeds be never so grievous & heinous: Yet so it is that I am ready to forget them out of hand. So then let us hearken to that texts of holy scripture, where God tells us that he is slow to wrath, patient, and ready to forgive the faults that are committed against him. Let us bear this in mind, that it may be as a foundation for us to build upon, when the case concerns the forsaking of our sins, that we should be sorry for them, and obtain the mercy that God has promised us. Thus much concerning that point.
But it were not enough for us to know Gods nature, except we had his promise, and that he showed us his will there. For the Papists, the Turks, and the Paynims also can well enough say (as they have always said) that God is merciful but they cannot seek it to taste thereof. And the reason is, because they do not stick and lean to his promises. True it is that when they have once imagined that God is merciful, they enter into many questions. Yea but indeed they (say they:) what wotc I, whether this mercy serve for me or no? And afterward they put Gods mercy into the balance with their sins, and stand as folk dismayed at it. Then is there a certain confused imagination of Gods mercy in all men: but yet can they not trust to it, neither can they return unto God, with full persuasion that he will reach them his hand to succor them. And why? for they have not his promises. So much the more therefore does it stand us in hand, to mark well this text of Moses when he adds: The Lord your God will not forget the covenant of your fathers which he swear to them. And so besides knowledge which we have that God is merciful, and will receive sinners when they come unto him: let us mark well that it behooves us also to have his promises to rest upon, so as our coming unto him may be because he calls and allures us, because he has showed us his will, because we need not fear that we shall loose our labor. And why? for we have a warrant that GOD will hear us. But Moses said expressly here, the covenant of your fathers which he has sworn unto. And why [has he sworn unto it] Because it is not enough for us to know that God has promised to receive wretched sinners & to pardon them: except we know also that his promises are directed specially unto us, and can apply them to our use.
True it is that his promises stand not upon mens doings, neither is it in every mans power to warrant himself that God will show him favor. For do we think him bound to us? Upon what assurance shall I conceive in my head, that God will accept me? That were a devilish presumption. God then must be fain to prevent us: he must be fain to promise us of his own free goodness, that although we be wretched & miserable: yet nevertheless he will have pity upon us. So then, if we will obtain forgiveness of our sins: we must begin at gods promises.
But it is not for naught that Moses said, the covenant of your fathers. That is to say, the covenant that was made with your fathers, which is as their peculiar inheritance. Now then we see how
Moseses meaning is, that to come unto God, we must not only consider that he has promised to be merciful to sinners: but also every of us must apply it peculiarly to himself, so as he can say, indeed I am a wretched creature, I am plunged in cursedness, there is nothing but despair for me. No verily, if your God should not show your mercy. As how? It is to you that he speaks when he said, Come unto me all you that are weary and overloaden, and I will refresh you. You are of that number. Now then assure yourself that your GOD gives you his promises, to the intent that you resting upon them, mightiest be sure of his goodness, that it cannot fail you.
Wherefore let us not doubt but that the promises which God has made to his Church are ours, & that every of us ought to apply them particularly to his own use and benefit, so as when any man is in perplexity, that he woteth not what to say, he must always come back to this point, how now? has not your GOD promised that he will pity such as call upon him? Yes indeed: but I know not whether I be of that sort or no. Why? Have I not been baptized in the name of our Lord Jesus Christ? Have I not his holy Supper as a second pledge, whereby he shows me that he receives me into the number of his children? Be you out of doubt therefore seeing you has so many records, that your God will be favorable to you, and fear you not but he will show you mercy. Thus you see the cause why Moses speaks here expressly of the covenant of the fathers, as it was made with their father Abraham, and to all his seed after him: For otherwise it would not have booted at all in the time of Moses. But forasmuch as GOD had said, I will be your GOD to a thousand generations: his offspring is comprehended in it after his decease. And therefore the Jews ought to have assured themselves by the virtue of the same covenant, that they should be received: so as if they repented them of their sins, they should always find the mercy that they had need of.
And now let us understand, that seeing God vouchsafed to extend his goodness to the children of those with whom he had made his covenant: and that although they were slidden back, and utterly turned away from him, and had quite forsaken him, yet notwithstanding he ceased not to show them mercy. Now seeing he speaks nowadays unto us, and the voice of our Lord Jesus Christ founds loud in calling us, to reconcile us to our God, and that the forgiveness of sins is preached unto us in his name, and tidings is brought unto us that God desires to be friends with us, and that all war should be laid aside between him and us: let us assure ourselves
I say, that it is not for us to be willful and stubborn, say but that it behooves us to submit ourselves to our God: and therewithal to assure ourselves thoroughly, that this promise of his is not deceitful.
Why? for the covenant is ours, so as our God intends not that his promises shall vanish into the air, but that they shall be fled fast towards us, so as every of us may fare the better by them. Thus much concerning this saying of the covenant of the fathers.
But yet herewithall Moses fails not to show, that it was not men that did first make the covenant with God, but that God did prevent them: and that it is he, that of his own free goodness has bound himself unto them. And for that cause is it said that God swear to that covenant: and both of them are right necessary. For as I have told you, if we take not Gods promises as peculiar to ourselves, it is impossible for us to be so grounded upon them; as to call upon him with a a steadfast heart, but we shall be ever wavering. Therefore we must be fully persuaded, that God makes us partakers of all the benefits that he promised to our ancestors. And when we be once at that point, we must also consider on the other side, that it is not for us to be on the forehand with God, neither does our Lord tarry till we come to seek him: but it is he that has prevented us with his mercy.
To be short, it is he that has vouchsafed to take us for his children: and although we were strangers unto him, & had not in anywise deserved to have any acquaintance with him: yet notwithstanding he has vouchsafed of his own accord to link himself with us. Lt behooves us to think so. For if we know not that Gods promises are of free gift: we will fall to seeking of some desert and worthiness in ourselves, and we will say, that was the mean whereby to come unto God: he bestowed such a benefit or gracious gift upon us, because we deserved it: we have gotten such a thing by the means of our own virtues. Let us beware of such fantastical imaginations, and let us not think to do ourselves any good that way. So then let us bear in mind, that whereas God has declared his covenant unto us, & calls it ours: yet notwithstanding he will have us to know, that his vouchsafing to utter himself unto us, & to give himself unto us, is of his own accord without being bound thereto, insomuch that we: did rather deserve to be utterly rejected at his hand. And Moses thinks it not enough to say singly that God made the said covenant: but he adds also that he swear it: and not without cause does he set that further here. For as I have declared already heretofore, when GOD speaks, we inquire whether the tiling be so or no. Truly such manner of inquiring is very wicked. But what for that? Our unbelief bears very such way with us, as we cannot simply trust unto GOD. Therefore does he simply our want, and swears to warrant his word the better which he has given us. If we believe not a man upon his bare word, we do him wrong.
And therefore are mortal men put to their oath, because they be inclined over much to vanity. But when God swears at our request, what a thing is that? For seeing he is the unchangeable truth: why should not men trust him as soon as the word is spoken with his mouth? But hereby we see how forward we be, and on the other side we see also how God bears with us in humbling himself so far as to swear for our sakes because he sees that we would else be always unquiet, and that we should still be tempted to doubt. Therefore vouchsafes he to confirm us by swearing, to the intent we might be the better assured of the hope of our salvation, and not doubt any more of his promises. Thus much concerning Gods swearing.
Now again Moses shows after what manner men ought to seek GOD: and he shows it by deed. He had said before that such as seek God: with all their heart and with all their soul, shall find him. And now he shows by what means men shall yield good proof thereof, that is to wit of their true and unfeigned repentance: that is to wit, by obeying the Voice of God. For men will make brags know that they bear a good heart to Godward: and we see daily this shamelessness, that such as have not one vein that tends to Godward, cease not for all that to protest with full mouth, that they love God and they bear the world in hand, that they be wonderful zealous. But here Moses brings us back to the try all. We must show whereby, (says he) so as it may appear by our fruits that our sins mislike us indeed, and that we be desirous in very deed to seek God, to stick unto him. And how may that be done? Even by obeying his voice, according as we know also that obedience is the thing which God prefers before all other sacrifices. And that is a thing worthy to be well marked. For Moses here sets out two things: The one is, that when men brag of their willingness to seek God, if they show it not in good earnest by their whole life, so as it may be known by their fruits: a men may well tell them that they ly, and that they do but mock with GOD and the world when they say, we be sorry for our sins. That is the thing which we have to mark for one point. Therefore let us try our repentance by the said rule. When we seem to ourselves to by seek the God: let us look that it be with lively repentance, not in feet, hands, or eyes: but in that reformation of all our affections, so as they may be given over all wholly to follow God & his word. If it be not so with us: all that ever we can say of repentance, is but mockery. Mark that for one point.
The other is the obeying of Gods voice. When as he speaks of the obeying of Gods voice: it is to exclude all the fond devotions of mans own inventing. For when men intend to serve God well, how go they to work? Me thinks (say they) that such a thing is good: and thereupon they set up goodly gay services. Moses therefore excludes all these things, in saying that we must obey the voice of our God.
Wherefore let us see that we submit ourselves unto him. Because we see the world is so greatly given to invent fond devotions: let us for our part learn to know, that whatsoever is of mans devising, is plain deceit, and even the highway to lead us to destruction: and that the only way to please God and to make our life allowable before him, is simply to obey his word, & to submit ourselves to him, when he provokes us to repentance, assuring ourselves that it is the very means also whereby we may obtain salvation, though we have deserved to perish a hundred thousand times.
Now let kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them better than we have done heretofore, yea even in such wise, as having condemned ourselves for them, we may not forbear to rest upon his promises, and to resort unto him, and to pray unto him ,that he may have pity upon us, as he that desires not the death of sinners, but that they should come home again to him, for as much as he is ready to admit them to the salvation which he has promised to his children.
Wherefore let us repair unto him, even in the name of our Lord Jesus
Christ, and if we convert not at the very first as soon as he chastises us, let us pray him to make us to proceed in true repentance from day to day, by forsaking the vice that is in us, so as he may govern us by his holy spirit, and the world may perceive that Gods word has such authority over us, as we desire nothing but to fashion ourselves all wholly thereafter. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, & c.
On Tuesday, the 4th of June
1555 The twenty seventh Sermon,
which is the ninth upon the
fourth Chapter
32 For inquire you now of the days past, which have been before you, since the day that God created man upon the earth, and from the one end of heaven unto the other, if ever there were done so great a thing as this, or if ever the like thing have been heard of.
33 Was there ever any Nation that has heard the voice of God speaking out of the midst of fire, as you has heard and yet continued alive?
34 Or was there ever any God, that affaied to go and take him a people from the midst of another people, by temptations, signs, and wonders, by wars and strong hand, by stretched out arm and great terribleness, as the Lord your God has done in Egypt before your eyes?
35 He has made you to see them, to the intent you shouldest know that the Lord is God, and that there is none other but only he.
Lthough that all the things that ever God did, ought to, serve for our learning, & we know not anything but by I ancient stories: yet the later that things were done, so much the better ought they to touch us. And although we ought to profit ourselves by Gods works when we behold them afar of: yet ought they to move us much more, when they touch ourselves and concern our own persons. If a thing betold us, which we never saw: yet ought the story to serve to waken us. But if we be able to bear witness of it ourselves, so as our eyes have seen it, and we have not had it by other mens report, but every of us is able to owe it by his own experience: ought we not to be much better and much more assuredly taught by it? In like case is it when any of us shall have seen or perceived any work of God: for he ought to be touched so much the more to the quick. In the self same respect does Moses now speak unto the people, Look about you, inquire of the ancient times, see whether you can find the creation of the world, ass God has done in your sight. Seeing it is your unthankfulness shall be the more inexcusable, if you acknowledge not so great a benefit, by persuading yourself fully, that there is none other God than the same that has uttered himself to you, & has given you so evident and infallible tokens of his majesty. Therefore have a regard to serve the God that has purchased you: for you canst not henceforth allege any cause of ignorance. Now by the way we have to mark, that the intent of Moses is, to put a difference here between that God of Israel, & all those that were worshipped [for Gods] in the world: and not without cause. For when men have forged any God to themselves, they may well toil themselves to serve him, but it shall turn to their condemnation. Why so? Because they rob God of the honor that belongs to him, to give it to a creature or rather to a shadow. For if we make idols, they be not worthy to be reckoned among Gods creatures. If we imagine of God among after our own liking: it is but vanity and leasing. So then, when men worship the thing that they have concerned in their own fancy: they convey the glory of that living God, not only to creatures, but also to that which is nothing at all. Therefore it is very expedient for us to know which is the true
God, that we may worship him. For even at that time the world was perverted, so as all men went wandering in their own superstitions.
Although God manifested himself so many ways: yet notwithstanding, like as the world was blind and ceased not to entangle itself in withstanding all errors: so every man forged idols to himself. True it is very, that all men said, we have a religion, and our intent is to serve God: but yet for all that, there was no foundness, there was no understanding among them. Behold, God gathered his people together, accordingly as he had chose that house of Abraham, and according to his saying that the same should be to him a holy linage and dedicated to his service. Seeing then that the Jews were not mingled with the other nations of the earth: they should have considered that they ought not to have had any fellowship with the unbelievers, so as their religion should have been entangled and doubtfull: but that being fancified to the maker of heaven and earth, they should have worshipped him purely, and submitted themselves under his obeisance. Now then we have here the counsel of Moses, or rather the counsel which that holy Ghost intended to utter in speaking here by his mouth. And (as I have told you) that this doctrine is very profitable, so ought we to be the more heedfull in marking it. For naturally we be inclined to go astray. Insomuch that although we had no occasions before our eyes: yet would every of us deceive and beguile himself. And again, the devil ceases not to offer us many illusions, to dazzle our wits withal, and to make us swarve from the right and pure religion. Seeing then that there is such vice in us, and that we be hemmed in on all sides with so many dangers: let us learn to make our profit by his doctrine.
True it is that the thing cannot be said to us nowadays, which Moses tells the people of Israel here: for Gods showing of himself to us, or his stretching out of his arm to deliver us, has not been of any late continuance of time, as was his speaking to that people from the midst of the fire: but yet nevertheless the same exhortation belongs unto us also. And why? For Gods choosing of the people of Israel to himself, and his declaring of his wonderful power for the recovery of them, was not to the end that they should know him and worship him as the true God, by the space of a hundred years only: but to the intent that the remembrance of the same redemption should continue to the worlds end. Then let us mark well that Gods delivering of the children of Abraham from the bondage of Egypt, was to the end that we also in these days should take him for our true
GOD which has all power in his hand, which disposes of his creatures, and which created the world and governs it. Since it is so, although our eyes have not seen the miracles that are rehearsed here: yet ought we to make our profit of them, and to be edified by them, so as we may be sure that we have not an uncertain GOD, nor a religion forged at adventure, or at the pleasure of men: but that it is the very true GOD, who has given so good proof of his power at once already, as we have no cause to doubt of him, or to think his majesty darksome, or to stand scanning whether he ought to have superiority and prominence or no. For he has showed that all the world is his, and that all that ever was worshipped at that time in the world, was but idols. Thus you see how this text is to be taken that we may apply it to our own profit. For it is not enough for us to know what Moses meant in speaking to the people of Israel: but we must understand likewise, whereto the same doctrine serves us at this day, so as we may receive instruction by it.
Now before we pass any further, let us mark the words that are set down here. Inquire (says Moses) of the days of old time, since God created man upon the earth. Here he shows us that our negligence is partly the cause that we know not God. True it is that we cannot attain to his high majesty by our own wit: for our sight is too short.
Nay (which more is) not only Gods highness is incomprehensible to us; but also when we think to come near him, it overwhelms us. We be blind wretches that have nothing but darkness in us: and God in respect of himself dwells in unapproachable light. But yet for all that, if it be well and thoroughly considered and looked to: it will appear that men make none account of seeking GOD, but for slow it as a thing of no profit. So then let us mark the exhortation that is made here, that atleastwise when God works, we may apply all our wits earnestly to consider it, and that if there be the like endeavor in us as we make reckoning of, we may prefer that before all other things. For what a thing is it if we know not him that made us and fashioned us, and by whose power we have our being still? When we shall have ranged about heaven and earth, and yet know not God: must we not needs be wretched? Now then let us learn to be more diligent to know God and religion than we have been. And this stretches very far. For we see how we be sharp sighted and forecasting in worldly things, and we spare no pains in that behalf. If that case concern our own commodity or profit: we need no great calling on, for nature leads us thereunto.
But when we should go to God ward, and seek his will: then we have no leisure, every of us find an excuse, we be letted about other things.
And is not this a token of great naughtiness? So much the more therefore ought we to come back to that which is told us here: namely that we be so far of from being excused nowadays: that if we be negligent and seek not after God, nor enquire how things go, nor what God has done, nor what he teaches in his Church: we shall be condemned by this text. For it is said, Inquire of the days of old time, since God created the world. True it is that all cannot be so great
Clerks as to know all things that were requisite: but yet ought we not to sleep in that behalf, as though the knowing of God were a thing of no value. Therefore let us learn to place it in highest degree, so as all the rest of our cares and business may be put under it as inferior to it, as good reason would that they should be. Now Moses said expressly, since God created man upon the earth, because that that people had been taught concerning the creation of the world. But that was not known everywhere: insomuch that when those which took themselves to be very wise, were demanded how long it was ago since the world was created: some would make it six times as long ago, and other some thirty times. Wherein it appears how God punished their shameful negligence. And thereof came it that men knew not when the world was created: but that they were contented to shut their eyes, and to know nothing that had been done?
Wherefore seeing that men do willfully shun instruction: it is good reason that God should give them over to such beastliness, as they should not know from whence they came, nor what their original was, but be utterly dulled. And for the same cause Moses speaking to the people whom God had reserved to himself, did put them in remembrance of the day wherein man was created upon the earth.
Now he said, Inquire from the one end of heaven to the other, to wit if ever there were so great a thing. Or if ever man heard of the like.
After he has spoken of the time, now he speaks of the places. As if he should say, if folk will make good inquisition, it is not enough for them to know what things God has showed to themselves: but it were meet for them to seek about everywhere, and to mark well what they find, and to call to mind the things that have been done in far
Countries. Therefore consider well (said he) what has been done from the one end of the heaven to the other. And this is it that I said afore, namely that we must profit ourselves by all Gods works, and although we behold them not with our eyes, yet if we do but hear of them, and tidings is brought us of them from a far, we must honor
God in them. Indeed if we be witnesses of them, they ought to touch us so much the more. But yet howsoever the case stand, we ought to do our endeavor to know the things that have been done in strange
Countries, according as is said here. And when as Moses said, so great a thing thereby he showed that the more that God manifested his power: the more ought we to be ravished with wonderment.
Indeed there is no work of God so small, which ought not to move us to acknowledge some token of his Majesty therein. If we do but look upon a fly: surely we have there wherefore to magnify God. If we see but the slip of an herb, or any other thing be it never so little: we have therein whereby we ought to acknowledge the wonderful workmanship of God. But if he do moreover work much more evident miracles ought not all our wits to be much more occupied or spent about them? When God does after a sort alter the order of nature, and works after a new and unaccustomed manner: is it not all one as if he should rebuke us for our negligence and say unto us: Seeing you knew me not for God by the accustomed order of nature, at leastwise think upon me now when I go to work after another strange fashion, and consider you whether I be God or no. Thus you see what Moses meant by saying. There was never yet so great a thing, neither was there ever the like heard of. Let us mark well therefore that to attain to the right knowledge of God, when we have ranged up and down through the whole world, and spent up all our wits in looking upon all things whether they be great or small: if God give us any such inklings of his Majesty as may move us more than ordinary, we must be wholly may ravished thereat, and yield him the honor that is due unto him. And how that ought to be done, it shall be declared more plainly anon: for as now I do but go through the words of Moses severally as they lie.
He said afterward, Was there ever any people that heard the voice of their God speaking out of the midst of fire, as you has done, and yet continues alive? Here among other things Moses alleged that God had spoken to his people out of the mid of fire. For it was a visible sign of Gods Majesty, so as it was not for them to doubt anymore whether he were that living God, seeing they heard his voice thundering from heaven, and therewithal saw a great thick cloud and a flaming fire. Now seeing that this appeared to them: was it for them to inquire anymore whether it were God or no? No verily: for the thing was most evident. And furthermore, here Moses upbraided the people covertly with their lewdness, if they continue flow still in doing homage to the living God, seeing that all the heathen were inclined yea and willfully wedded to their superstitions, and yet knew no cause why. For had the Heathen men been asked by what warrant they worshipped their idols: they would have answered, by reason of their miracles. Yea, but what manner of miracles were they? fantastical imaginations, devilish illusions, and enchantments. But behold, Moses speaks here of a thing that was known: the hearers of it were present to bear witness of it. For he said, you heard the voice of your God from cut of the midst of fire. Seeing that your GOD has showed himself to you so familiarly: there remains no excuse for you, if you worship him not as your GOD. Either you must forsake him through willful rebellion, or else you must needs grant that there is neither power, Majesty, nor glory in the whole world, other than that which was showed unto you, when the law was given you.
But let us mark by the way, that Moses matches here the word with the miracles. For the miracles had booted them nothing at all, if doctrine had not been matched therewith, as had been touched heretofore. But yet is it good for us to be put in mind of it again, and it is not for nought also that the holy Ghost repeats it in this text: and we shall see it mentioned yet again hereafter. If the people of Israel had but only had some visions, to do them to understand which was the living God that had brought them out of the land of Egypt, and in the meanwhile had been let alone in their ignorance, so as they had had no law, no rule, no promise of salvation, no instruction of Religion: all the rest had been to no purpose. It is true that they might have lived, being once delivered from bondage: but what had the end of it been? They had become but a barbarous people, and they had corrupted themselves with superstitions as the Gentiles did.
But when as God, (after his declaring of himself unto them, and after his showing of his Majesty unto them as it were in a mirror or rather a lively picture) did also teach them and give them a sure Law: he led them into a Religion that was sacred and holy. And so you see that God gave them such an evidence as was fit for their salvation.
Now remains how Moses added, That the people having heard Gods voice, continued still alive. Whereby he does us to understand: that it is a special grace of God that we be not consumed by his presence and by his word. It is said that the mountains melt at the sight of him. And again, that if he do but cast his eye upon the whole earth, it quakes. For Gods Majesty in it self is so terrible, as it were enough to sink the whole world. When he speaks, his voice does not only scare all creatures, but also utterly dismay them, yea and even bring them to nothing. Therefore it is a great miracle, that mortal men being so frail and brickle, and being no better than a shadow: are enabled to hear Gods voice, and yet are not consumed thereby. So then, Moses showed here, that God did not only make the people of Israel to perceive his Majesty & heavenly power: but also gave the a loving taste of his grace and goodness therewithal, to the intent they should not be too much dismayed at it, but rather have their wits at liberty and well settled to acknowledge, Behold, my God has showed himself to me, & therefore it is good reason that I should serve him and submit myself wholly unto him. Thus in effect we see two things: whereof the one is that God showed not himself to his people without teaching then by his word: & the other is, that the same word was not only so warranted as they might know it to be the word of God, and submit themselves unto it: but also was made sweet & amiable so far forth as was requisite. The people could not but be partly afraid (as I have declared already) when they perceived the Majesty of God: but yet howsoever they fared, God did so moderate his rigour, as they perceived him to be their father in that he showed them such reason.
Moses adds immediaty, Was there ever any God that took upon him to bring a people from among other people, by temptations, signs, wonders warres, and a stretched out arm, as you knows that your God has done in bringing you out of Egypt? Here. Moses purposed expressly to confirm the people in the Religion that had been given them, to the intent they should not yield themselves to any of the great number of superstitions that reigned everywhere at the same time, as we be commonly wont to do. Truly if a people have ancient customs, they be loath to forgo them. And why? Because pride makes us to like well of the things that grow in our own garden, (as they say:) and to our seeming, all that ever other men have is nothing in comparison of that [which is our own.] But if God call us to him, and teach us faithfully what we have to do: we be so wild headed as we cannot abide the things that are showed us. We fall to seeking of this & that: behold (say we,) in such a Country there is such a custom & such a fashion: & why should not we have the same as well as they?
Also we see how the unbelievers upbraid Gods children that they will needs be too wise, if they hold themselves in awe under Gods word.
What is it that the Papists do cast us in the teeth all nowadays? These are the men (say they) which take upon them to renew the world, they will needs be singular by themselves, as though they had nothing at all to do with the rest of mankind. For this cause does Moses say here Passe not you for it though you see so many Nations have divers fashions, so as every of them has a Religion contrary to yours, and that you be alone by yourselves. For why? Your God has chosen you in such sort, as he has showed you that you may be bold to defy all other nations. For has it ever come to passe, that any god has taken upon him to convey a people from out of the mid of another people? Seeing then that you are so schooled out, have you not a sure warrant that GOD will not have you to mingle yourselves with other Nations? Therefore if you have an eye to Gods bringing of you out of the land of Egypt, you shall always be put in mind, that the Religion which you hold of him is good and holy, and you may hold scorn of all other religions in the world. And moreover although other nations be greater than you: yet may he be bold to spit at their superstitions. For God has sufficiently showed, that he has not given you his Laws and Ordinances in vain. And why? For he has brought you out by yourselves: which never befell to any people of the world but you.
And to the end that these things should be the better esteemed: Moses showed here, that the said deliverance had no common thing in it. For it was wrought (says he) by temptations, signs, wonders, wars, strong hand, and stretched out arm. When as he says, by temptations: he means that the proofs were so notable, as the matter ought to be out of all eric. Seeing then that God had given them so many tokens: was it not enough to lay it wide open to them, that the idols of Egypt were nothing, and that Pharaoh with all his power was unable to do anything against that God of Abraham? True it is that the words Signs and wonders import the self same thing: but yet is it not without cause that Moses uses such diversity of terms: And why so? For we see how lightly men overpass Gods works, and make very slender reckoning of them. Therefore was it requisite that Moses should use such terms and speech, to set the more estimation upon the excellent greatness of the things that God had done in Egypt.
Behold, (says he,) your God has given you signs and wonders, he has used his strong hand & stretched out his arm, in delivering you from such bondage: and therefore know you thereby that he has sufficiently warranted his Law, and the rule whereby he will have you to live, & whereunto he has put you in subjection.
Now he presently adds thereunto, That this was done before their eyes, so as they were certified that GOD was their maker, and that he only was the true GOD, and that there was none other God before him. Here again Moses intends to prove the people the more unthankful, if they profited not themselves by the things that they knew by experience. Your eyes (says he) are witnesses of it. As if he should say, If God of his gracious goodness did but send you messengers to tell you of that things that he had done: yet oughtest you to receive the things that were told you. But now it is not any other body that makes report of them unto you: but even your God himself has showed them unto you, and therfore there is no further excuse for you, for it has been showed even to the sight of your eye: and what more? that the Lord is the true God, (says he) and that there is none other but only he. Here we have the same thing to mark which has been touched already: namely that Moses speaks not simply of miracles or wonders, as it were to make a rehearsal of them: but also shows the end whereto they tend, which is that God should be magnified. And it is a very profitable lesson, [to understand] that when we have such things, we must learn in any wise to glorify our God by them. And had this point been well observed, the wretched world had not been turned aside to so many superstitions as it has been, under colour of false miracles. Whereof comes it that creatures are worshipped in Popery, but under the colour of false miracles? O (say they) such a Saint has done a miracle.
And under that colour Gods glory must be diminished, insomuch that look how many miracles there are, so many stops are there to withhold the wretched world from coming unto God, and they be even fond gazing stocks also to make men stand pouring upon that creatures. Therefore does it stand us on hand to mark the things so much the better, which are told us hereby Moses: that is to wit that by miracles God will have himself only to be known without matching of any companion with him. He will have his glory to shine forth in such wise, as men shall stoop to him alone, and yield him all that prominence. To be short, (as Moses said here) he will have men to know that there is none other but he, neither above nor beneath.
According whereunto he forwarns us here to make any undergods or mean gods, and does us to understand that the sovereign God will keep his state still, so as he will not abide that men shall in any wise abase it, nor diminish his Majesty, nor part his offices among his creatures, to allot any piece or portion of it, be it never so small, to one or other: No no, he will continue alone by himself. Thus you see what we have to mark in effect as concerning those words of Moses.
But now let us come back again to make a short conclusion of the chief matter which I have touched: which is, that Gods declaring of his strength and power in such wise, was to the intent he might be discerned from all the idols of the world, and that his people might be tied to the religion that he had delivered them. Nevertheless it belongs to us also, and in very deed it behooves us to apply it to ourselves. And surely seeing that God has authorized his law by so many miracles: let us assure ourselves he delivered not a doctrine of two or three days, but such a one as should continue for ever: in so much that the ratifying which he added unto it, ought to have full force even among us at this day. Is Gods Law abated, I mean as in respect of the substance? It is true that the Ceremonies are no more in use: they were all laid down at the coming of our Lord Jesus
Christ. But as for the doctrine of the Law, which contains the promises of salvation, the covenant whereby God has chosen those whom he will have to be of his Church, that records of that forgiveness of our sins, and finally his will of that to show us the true rule of good life: all this continues still, and shall continue to the worlds end. Wherefore let us mark well that all the miracles and wonders that were wrought in delivering the people of Israel out of Egypt, do serve us at this day for a confirmation to cause us to receive Gods Law with all reverence, and to assure and warrant us that it is not a doctrine of mans devise, but of Gods own thundering down from heaven. Let that serve for one point.
But yet notwithstanding, we have a greater confirmation given us in our Lord Jesus Christ. For God has appeared more visibly in him, than he did to the fathers in the time of the Law. We know that the whole fullness of the Godhead dwells in Jesus Christ, and that the same has been known well enough in him. Since it is so then: we may better assure ourselves now a days, than the Jews could in their time, that we have one God, of whom we ought not to doubt, and that we have such a Religion as was not not invented by man, and that we ought not to go at all adventure, but that we have a most sure way to walk in. And here you see whereof we ought to glory. For surely it is an inestimable benefit, that we stand not in a mannering, to say, I would fain do well but I ought not how: but are fully persuaded that God allows our doings, and that we have to do with the living God: and may take upon us to compare ourselves with all the wretched idolaters and infidels throughout the whole world. True it is that the Papists pretend to worship the same God that we do: but we see how they swerve from Gods word. And therefore it stands us on hand to put the thing in vre which I have spoken of heretofore: that is to wit, that it is not enough for us to conceive some Majesty of God, but we must also learn which is he, to the intent we wander not away in our own imaginations. For that is the thing wherein we differ from the Papists and the Jews. The Jews can say well enough that they worship that God of Abraham, and that they have the law that was given by Moses: but in the meanwhile they have renounced Jesus
Christ who is the end of the law, and they have the veil that blindfolds their eyes, & moreover they have so perverted Gods service, that they be strayed quite and clean from the right way.
Likewise the Papists will say that they worship God, and him whom he has sent: to be the Redeemer of the world: but yet for all that, men see how they have transfigured God, and abolished his service, they
& made a hotchpotch of all the superstitions of the Heathen, with the Religion that God ordained. To be short, there is nothing but uncleanes among them in that behalf. In respect whereof, you see we ought so much the more to acknowledge the infinite grace of our God towards us, in that he has so schooled us out from among the unbelievers. And, we must also mark the mean: which is, that we have not only the miracles to prove that there is a God in heaven: but also that doctrine wherein God shows himself fully to us, to the intent we should know him, and not have our eyes bleared any more, nor run roving here and there: but follow the doctrine that our God has given us, and whereby it is his will to draw us to him.
Thus you see that the mean for us to put this saying of Moseses in vre, is not to look only to the miracles that have been wrought for the ratifying of the Law: but to go to the Gospel, and there to perceive that God has showed himself to us again in far greater perfection than he did to that fathers of old time. Besides this, let us bear that in mind the warning that I spake of before: namely that when we once know the miracles whereby God vouchsafed to confirm his Majesty: we must repair to his word, assuring ourselves that that is the very mean whereby God draws us to him. Therefore whensoever we have Gods word preached unto us, let us understand that it is a confirmation to assure us that he reigns over us. And therefore let us take heed that we make our profit thereby, seeing he grants us this grace and privilege, which (as we see) is not common to all men. And let us pray him to seal the doctrine in our hearts by his holy spirit, which we hear without fleshy ears, that seeing he has once called us to the knowing of him, he will increase the same more and more, and so guide us as we may rather look up to heaven than pore upon the creatures and things that are mortal. Therefore let us have a constant and invincible faith in God which has once manifested himself to us, so as we may defy Satan and all the abuses and errors that may have been brought in by men.
According to this holy doctrine we will cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as it may bring us to true repentance: and we therewithal acknowledge the grace and benefits which he has powered out upon us, so as we may know better to make our profit by them than we have done, and not be negligent in considering his works, but diligent therein as becomes us: and moreover so receive the doctrine that is daily preached unto us, as we may apply our eyes to the discerning of the things that are daily showed us, and our good God make us to find his power and goodness by experience, as he has done to others in all ages, by that we may be the better confirmed in the love and obedience which we owe him, so as we may never be turned from it whatsoever the Devil may practice to turn us away from it. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, &c.
On Wednesday, the 5th of June
1555 The twenty eighth Sermon, which is the tenth upon the fourth Chapter
36 He made you to hear his voice from heaven, to instruct you withall: and on earth he showed you his great fire,& you heardest his words out of the midst of the fire.
37 Because he loved your fathers and chose their seed after them, he made you to come out of Egypt in his presence, by his great power: 38 To drive out Nations before presence, by you, greater and mightier than you, to bring you in, and to give you their lands to inherit, as is seene this day.
Told you heretofore that if God had but only wrought miracles when he brought his people out of Egypt, it would have been to small purpose: for they had had no instruction to lead them to right knowledge. But in as much as his word was matched with them, now there wanted nothing at all. And that is the cause why Moses exhorts the people yet again, to consider how it is long of none but themselves that they know not God, yea even to attain to the heritage, not only of the land of promise, but also of the kingdom of heaven. Furthermore he tells them that Gods word had such majesty, as the people had no cause to doubt but it was God that spake it. Assure yourself (said he) that the voice which you heardest was not a human or earthly voice: but you God spake as it were from heaven. It is true that the voice founded from the midst of the fire that was seen upon the mountain: but here Moses means that the doctrine was not dark, forasmuch as God gave certain signs of his majesty, to the end that the peoples faith might be assured thoroughly. And for the same cause does he use the word instruction, which signifies not only to teach with words, but also to train on with often chastisement. As if he should youre your God in this case has as it were held you in awe, so as it is not now lawful for you to despise his law as though it came from an uncertain place. For why?
It has sovereign authority, you canst not but thereby perceive that God has declared himself to you, to the intent you shouldest worship his majesty and do him homage. Now then we see that the effect of the things which Moses declares hereto the Jews, is that God had given them visible signs at hand, and as it were familiarly, to the end that his word should have due reverence, and be received obediently, and all things be done to the instruction of the people. And although
Moses rehearse but the things that were done in mount Horeb, where the law was put forth: yet may we gather a general doctrine thereof. For we see how God stoops to our infirmity. Because we cannot mount so high as to come unto him, he comes down to our slender capacity. Seeing that he does so, ought not we to be the more provoked to submit ourselves to him? and if we do not, shall it not be cast in our teeth, that there was no let in him that we had not means and helps to instruct us with all? But what for that? Instead of coming to God, we have turned our back upon him and rebelled against him. Wherefore let us consider after what manner God applies himself to our rudeness, that we may be the more moved to resort unto him. And besides that, let us refer all things to the same end that Moses notes here: which is, that forasmuch as God is so gracious to us as to show us his truth: we must embrace it, assuring ourselves that it grows not in the world, but comes from heaven.
Therefore let the doctrine of salvation be received among us with all obedience. For else it is to no purpose for us to protest that we call upon God and are willing to honor and serve him. For the proof that he requires thereof, is that we should hearken quietly to his word, and that our faith should be quietly settled, so as we resemble not the unbelievers, who are always doubting: but stand upon this sure foundation; that it is God which speaks it, & therefore it is not lawful for us to reply against it, but we must submit ourselves wholly in all points to that which he said. Thus you see what we have remember upon this place.
And herewithall let us mark when this was treated of. For it is not without cause that Moses speaks of this instruction. Why so? For if we be not subdued, it is hard for us to submit ourselves to God: nay rather we draw clean back from him. Therefore must our Lord be fain to correct this lostiness in us: and when he sees us after that sort, either rebellious, or stubborn, or that we be dull upon the spur: he must use such means as he knows to be fit to reclaim us withal.
We see how Moses said here, that the wonders which were wrought at the publishing of the Law, served as it were for a nurturing, to the intent that the people should no more be so unruly as they had been before, but become more fit to be taught. But this vice reigned not among the Jews only: it is to be found continually among all men.
Therefore let us learn to make our own profit of the things that our Lord has given us for the authorizing of his word, that we play not the wood beasts, but behave ourselves as meek sheep and lambs, to hearken to the voice of our shepherd. This is the thing in effect, which we have to gather upon this place.
And now he said, Because God loved your fathers, therefore has he chosen their seeds after them: howbeit that he say, your seed after him. Moses changes here the number, and not without cause: for after he had spoken of the fathers, he returns to one alone, that is to wit, to Abraham, because it was he with whom God made the covenant. And again it serves to magnify the grace that is mentioned here, as shall be declared anon more at large. The effect of that thing that Moses intends to tell that people, is that it is a great shame for them and that they be inexcusable, if they know not the goodness of their God. And why? Because God of his own free mercy chose them, not for that they were better than other nations, (as shall be showed more at length hereafter) or for that there was more nobleness, worthiness or virtue in them: but for that it pleased him to love their fathers. Now we see that the meaning of Moses was as if he should have said thus: You have here an inestimable benefit above all people, namely that God vouchsafes to reign among you, that he has sanctified you to himself, that you be his Church, that you be his flock, that you be his children, and (as it is said in another place,) that you be a kingly priesthood. Assure yourselves this is not given you for any desert of yours, for have you deserved aught at Gods hand? Are you better than all that rest of the world? No: why then has God given you such privilege? Not for any thing that he has found in you: but because it pleased him of his own good will. And whereof came that? Even of his choosing of your forefathers. You were chosen of him before you were born. And what was the cause that he chose your forefathers? Even his own love, (said he): that is to say, because he marked them of his own free mercy, to fhoule them out from the rest of the world: yea even at such time as Abraham was barren, and already stricken in years, and as good as decayed and half dead, when as yet he had no issue at all. And yet for all this, God chose him, so as that poor old fellow became the wellspring of your forefathers. Seeing then that God has chosen you after such a sort, you see there is none other cause of the coming of salvation unto you, but only his mere goodness. Now therefore consider how much you be bound to your God, and be not unthankful to him, neither suffer such a benefit to slip from you, so as you should be bereft thereof through your own lewdness and unthankfulness. This in effect is the doctrine that is contained in this place.
Now, that we may fare the better by it, we have to mark first of all, that when God calls us to be of his Church, so as he makes us partakers of the Gospel, and of the things depending upon the same: it is not for that we went to him beforehnad, but because he has chosen us. The word Chose is set down here to express the better that that thing came not of the people themselves, but that God was the first beginner thereof. That is one point which we ought to mark well.
For it is not only here that the holy Ghost speaks thereof: but all the whole scripture is full of that doctrine: namely, of telling us that we must not seek the cause of our salvation in ourselves, as who should say we were better than other men. We see that God gives not his graces indifferently to all men: but that to set the greater show upon his goodness, he gives that thing to one man which he denies to another. We see that most men are destitute of the Gospel at this day: and we see that even where it is preached, most folk are as good as blind and deaf still. Now when the Gospel is preached in any place, it is a kind of choosing, and it is the very same that Moses speaks of here. Seeing then that God causes his word to rain upon us, so as we have our fill of it every day: and in the mean season other much greater, and nobler Cities want it and are destitute of it: let us understand that this so great benefit comes not or our own seeking, neither have we obtained it by our own travel or policy: but it is GOD that has chosen us to it of his own mercy. Mark that for one point.
Again, whereas it pleases him to give us faith, so as we tail of his word, and are thoroughly fed with it, and it touches us inwardly at the very heart: let us understand that that is a second sort of choosing which god makes of us. So then, let us yield him his deserved praise, for in with holding it from him we be traitors to him, and we bereave him of the thing that belongs him, alonely unto him: and in so doing we set up ourselves as Idols in his steed. For a man cannot take a greater honor to himself, than to bear himself in hand that he is the author of his own salvation, and that it is he that prevents God. If we imagine so, it is a defacing of Gods glory. And therefore let us bear this lesson well in mind.
Howbeit forasmuch as men are malicious, & when they cannot abolish Gods praise altogether, they darken it as much as they can: Moses excludes here expressly all worthiness of persons, and all desert of works, in saying, it is the love of God. For it is not enough, for us to know that God has chosen us to himself: but we must also know what it is that moved him thereto, and how he was induced there unto. Did he seek the cause of it out of himself? No: but his own love was the cause that he chose us. Now when the scripture speaks of Gods love: it means due free favor which he bears towards us, so as he respects not our persons nor services, nor aught else that we can bring. Since it is so, let us consider here Gods goodness two ways. For so, first of all when we have his Gospel preached among us, and his Sacraments, whereby he gathers us as it were into his fold, whereby, and shows himself to be our shepherd; it is (say I) a choosing of us for the which we be greatly bound unto him: in so much that our maliciousness must needs be call in our teeth, and be called to account to receive horrible vengeance, if we make no reckoning of so great a grace as he has bestowed upon us. Therefore let us make much of the benefit that we enjoy, that is to wit, of Gods gathering us here together in his name, to be as his household folk.
But there is yet a second choosing: which is when every of us perceives that God has enlightened him by his holy spirit and made us to rail his word, so as we stick to it by faith, and that he has grassed us into to the body of Jesus Christ, to the end we should be taken & held for members of him: which thing we must understand comes not of ourselves, nor of our own power: but of Gods will, which vouchsafed to mark us out. And why? Let us not make long circuits to find some reason in ourselves: but let us hold us contented with the free love of our God, for he is not bound to any man. He might destroy all mankind by his justice: but yet for all that, he has pity upon us. And whereas he pities not all alike, but lets whom he lift alone: therein he intends to give the greater show of his goodness (as I have said already) to the end that we should compare ourselves with others and say, Wherefore am I one of gods elect? I should have been as other are, if God had not reached me his hand. And what moved him to do it? His own mere goodness. This comparison then must induce us to glorify our God, when we see that he has stretched out his mightily arm over us. And so we see, that that doctrine was not uttered only for the instruction on of the people of old time: but that the same is common to us also at this day.
Remember (said Moses) that your God has chosen you. And why?
Because he loved your fathers. And the same also is the cause why that in that high and excellent redemption which was made by our Lord Jesus Christ, the scripture sends us to the love of God: for that is the only wellspring. God so loved the world that he spared not his only son. What is the cause then that Jesus Christ is come to be our Savior? What is the cause that the salvation which he purchased for us, is preached nowadays unto us? What is the very cause that faith is given us, and that God enlightens us by his holy spirit? We must always resort to this ground, that it is because God loved us. It is true that Saint John said generally, that he loved the world. And why? For Jesus Christ offers himself generally to all men without exception to be their redeemer. It is said afterward in the covenant, that God loved the world when he sent his only son: but he loved us, us (I say) which have been taught by his Gospel, because he gathers us to him.
And the faithful that are enlightened by the holy Ghost, have yet a third use of Gods love, in that he reveals himself more familiarly to them, and seals up his fatherly adoption by his holy spirit, and engraves it in their hearts. Now then let us in all cases learn to know this love of God, & when we be once come to it, let us go no further.
Thus we see three degrees of the love that god has showed us in our Lord Jesus Christ. The first is in respect of the redemption that was purchased in the person of him that gave himself to death for us, and became accused to reconcile us to God his father. That is the first degree of love, which extends to all men, inasmuch as Jesus Christ reaches out his arms to call and assure all men both great and small, and to win them to him. But there is a special love for those to whom the Gospel is preached: which is that God testifies unto them that he will make them partakers of that benefit that was purchased for them by the death and passion of his son. And forasmuch as we be of that number, therefore are we double bound already to our God: here are two bonds which hold us as it were straight tied unto him. Now let us come to the third bond, which depends upon the third love that God shows us: which is, that he not only causes the gospel to be preached unto us, but also makes us to feel the power thereof, so as we know him to be our father & savior, not doubting but that our sins are forgiven us for our Lord Jesus Christs sake, who brings us the gift of the holy Ghost, to reform us after his own image. When as God does so imprint in our hearts the doctrine that is preached unto us by the mouths of men: let us understand that he shows us a third love. True it is, that to speak properly, God has not diverse affections: we must not imagine so: but I handle these matters according to our capacity, and we must consider of Gods love according to our slenderness, because we cannot attain to his high majesty as I said before, and therefore even he himself also utters himself to us according to our ability. And so we see now that Gods love is uttered and showed unto us evidently three ways in our Lord Jesus Christ: the the checfe whereof are when we have the Gospel preached, and that faith is added unto it therewithal.
And as I said, when we once have this free love of God, we must go no further. For we see what has happened to all such as have not held themselves in such soberness. And surely when men are inquisitive why God loves some more than othersome: it proceeds of a certain pride and spite, in that they cannot abide that the whole praise of their salvation should rest in god alone. Men seek always to challenge somewhat to themselves. And therefore when it is told them that God calls those whom he has chosen, and that he chooses whom he lifts of his own free goodness: they will needs fall to scanning, how so? Why does God prefer one before another? When they debate after that manner, it is not a simple inquisitiveness, but a pride as I said, because they would fain be esteemed and find somewhat in themselves wherewith to deface Gods mere mercy: And therefore it is good justice that Satan should afterward blear their eyes, & set many fancies before them. And that is the very cause that makes them to go always seeking, that God chooses those whom he foresaw to be such as would become worthy of his grace. Again, such as dare not allege altogether their own deservings, do say that they attain to faith because God foresaw that they would be faithful, and therefore reserved them to himself. So then, by that means faith should proceed of mens works. But such men do indeed show that they be as it were blockish, when they make such conclusions: and yet notwithstanding a great part of the world stands upon that point, and is still blinded therewith. But as for us, let us learn that whensoever Gods love is set before us we must wholly hold us to it and rest upon it, so as it must wholly suffice us that God is righteous, and yet notwithstanding not bound to any person, but at his free liberty to choose whom he lifts, because he receives them to mercy.
For it is to the same purpose that he said to Moses, as S. Paul alleges, I will have mercy on whom I will have mercy, and I will have pity on whom l have pity. As if he should say, let not men fall to controlling of me in this case, nor be so malapert as to ask why I show not mercy to all men: or why all are not dealt with alike, or why I choose one and leave another. Let them not dispute so with me: for I have power to use my free goodness where I lift, and they must stoop to mc: And whosoever dares repine at it, shall finally be confounded in his own pride. Therefore to be short, let us learn to glorify our God. After what manner? Even for his choosing of us. As for the cast aways, it is certain that they will do nothing but grind their teeth, to blasphemy
GOD, and we see it to be so. But where unto does Moses bring us back? He said not that they which are are chosen shall glorify God for anything that they have of their own. How is it then that God will be glorified at our hands? Even in this, that we beholding the benefits which he has bestowed upon us, should not exalt ourselves above others, thinking ourselves to be better or more noble and excellent than our neighbors: but acknowledge that he does all those things of his own free goodness. This is the doctrine which we have to gather upon this text.
And it is said here that God chose Abrahams seed after him, because of the love that had gone long time before. And this serves for a larger proof of the thing that I have touched: accordingly to Saint
Pauls saying, that if God show mercy to men before they be born, & before they have done either good or evil: it is an excluding of all deserts. And that is well worth the marking. For God having chosen to himself the seed of Abraham because of the adoption that had been made: has yet a narrower choice, as has been declared already.
For Esaw was of Abrahams linage as well as Jacob: and so was Ismael as well as Isaac: and yet you see that both of them were cut off from Gods covenant, and his adoption abides in the house of the others. What is the cause thereof? Gods choice, which I termed a testimony of a more straight and dear love, which is the first, and which also I placed in the redemption made by Jesus Christ: and l placed the preaching of the Gospel in the second degree. But forasmuch as here is no speaking but of the covenant that God made with Abraham: it is a general covenant that extends to all his linage.
Therefore all they that came of Abrahams seed are comprehended under that covenant which god had made. God in respect of himself, knew who belonged to his election: but yet for all that, anon after, he schooled out those whom he thought good, and took whom he listed to be of his household. Forasmuch then as we see it is so: Let us bear in mind that God continues his mercy to a thousand generations, as he himself said. And yet notwithstanding let us assure ourselves that in so doing his mind alters not. When he sets up his Church in any place, he does it not upon some sudden braid, but because he loved our fathers. Likewise nowadays when we have the Gospel preached and the Sacraments ministered: whence should we think that comes?
First we must understand, that the gospel was preached through the whole world, and that our forefather were gathered into Gods flock, to be made partakers of the salvation that was brought by Jesus
Christ. Nevertheless by reason of their unthankfulness and wicked dealing, the devil got the upper hand or the world, so as there ensued horrible darkness and all things were put out of order. But now God has as it were raised up his word again: and what has moved him to it? Even the performance of his promise. For when he had once extended his covenant through the whole world: it was his will to renew it again, because of the promise that he had made before. And if it be demanded wherefore God would have his Gospel preached after that sort: it was for that it pleased him to come near to such as lived at that time, because he had chosen them before they were born. Again we must understand that the accomplishment of the fullness of time whereof the scripture speaks, is not ground upon men, but upon the good pleasure of God. We must come to this point, that God had ordained the preaching of his Gospel in his own everlasting purpose: and that our attaining to the possession of so great a benefit at this day by the virtue of that unchangeable ordinance, is because he had called our fathers before we were born, & that when they had made themselves unworthy of the kingdom or heaven, and banished themselves from it as much as in them lay: yet notwithstanding God vouchsafed to call us again, and all through his own free goodness. Thus you see what we have to mark where it is said, that God chose the seed of Abraham after him.
And by the way let us call to mind the thing that I have touched already, that is to wit, that Abraham was alone as the Prophet Esay upbraids the Jews. The truth is that he exhorts them to be of good cheer, though they be scattered abroad and cast down. Have an eye (said he) to the quarry whence you were taken, and unto your original. What was it? was it a great and infinite people? No: It was a silly old man all alone without child or issue. Behold, your mother
Sara was barren all the time of her life, and her age was a further let that she might not conceive: and yet has God taken you out of that quarry that is to say, of one man alone. Why then should you be afraid though you were utterly consumed. But yet for all this, he upbraids them with their unthankfulness, because they trusted still in their own greatness, and if there were any likelihood at all, by and by it puffed them up. And therefore let us learn by this text, first that Gods choosing of our forefathers, was not for any worthiness or choosing nobility in themselves: but because he had pity on them, which pitying imports that they were in wretched case, and had been utterly forlorn, if God had not gathered them into the hope which they could never have conceived of themselves. Mark that for one point.
And secondly if we see Gods Church scattered, so as we be few in number, and it seems that there is no certainty nor assurance for us, but all is like to go to havoc in that turning of a hand: Let it not dismay us. And why so? For God having once chosen Abraham did also multiply his seed, notwithstanding that he was a man stricken in years, drooping, and childless. So likewise now, although there be but a handful of us, and we be despised and without power or strength to maintain ourselves. yet can God increase us, and having increased us he can preserve us. Wherefore let us learn to look wholly to his goodness, when the state of the Church lies in hazard, and let us not e out of heart: but although that to the worldward we see it cast down, and so diminished as it seems as good as nothing at all: yet let us not cease to be of good courage still, and to wait till God perform that which he has done in all ages. For the manner of setting up of the Church in good state again, and of the preserving thereof, must be wonderful to the sight of men.
Now after that Moses has spoken so, he adds, Your God chose you, even of purpose to bring you out of the land of Egypt, before his face. He shows that the deliverance of the people out of the land of Egypt, proceeded of the said election, and consequently of Gods free love. And it is a point which we ought to mark well. For it behooves us to be led from one thing to another. As for example, when God does us any good, we do indeed perceive his goodness: but we must mount yet higher. Wherefore has GOD provided so for us? not for any worthiness or desert of ours: but because he had chosen us. And when or wherefore chose he us?' We must not range any further, but hold ourselves to this ground of Moseses. But in any wise let us mark whereof he speaks, that we may the better make our profit thereby.
Your God delivered you out of the land of Egypt, because he had chosen you before, yea even before you were born. In so saying he shows, that although this redemption was (to see to) but a deliverance of the body: yet was it a figure of that salvation that God had promised before in the person of the Redeemer: and although the delivery of the people of Israel out of the land of Egypt, was but as a temporal redemption: yet does Moses say that it depended upon Gods free bestowed adoption. Seeing it is so in that case: what is to be thought now, when we be to be brought out of the gulfs of hell to be conveyed into heaven? (For by nature we be cursed, and plunged in the gulfs of hell:) are we able to get thence? Does it not belong only unto God to deliver us thence? And if it were meete that God should choose the people of Israel to deliver them from the tyranny of Pharaoh: let us conclude, that by a more strong reason it was meete that when he should deliver us from the bondage of the devil and from the bottomless pits of hell: he should declare this unto us: that he had chosen and adopted us. Wherefore let us not only take hold of the death and passion which our Lord Jesus Christ suffered for us, and of his saving of us by his grace: but also let us come to the mean degree, namely that the cause why we be made partakers of the salvation that Jesus Christ has brought us, is for that GOD has adopted us. And when did he that? After he had found some virtue or some good forwardness in us? no: but before we were born, and before we had done either good or bad, yea even at such time as we were already vowed and given up to endless destruction. This is it which we have to note in the first place.
Nevertheless it is not for nought that Moses said also, that God brought out the people before his face; if he should say, he was their guide. For had GOD reached out his hand to his people but for once, and thenceforth have let them alone: to what purposes had that been? Lt is not enough for a mother to help up her young child when he is fallen faine down: for he may fall a hundred thousand times; and in the end break his neck: but she must hold him up still. Even so our Lord declares that it was not enough for him to have showed himself to be a deliverer of his people for a day or two: but he held on still, and conveyed them before his face, as a man that has his eye continually upon his child. To be short, he shows here that his goodness abode with the people even to the end so as he held on in helping and succoring them, and maintained them throughout. And why? for else his bringing of them out of the land of Egypt had been in vain.
And afterward he adds, To destroy people mightier and stronger than they, that their land might be given them to inherit. He shows that God ceased not to go through with his favor towards the Jews, till he had performed the promise that he made to their fathers: that is to wit, of putting them in possession of the land of Chanaan as he had promised. But (as I have said already) we must compare ourselves with the state of that people. And therefore let us learn, that God not only draws us out of the gulf of hell, and out of only the cursedness wherein we were born, and which would hold us always locked under his wrath: but also holds on and continues his goodness towards us, so as he will not miss but have his eye still upon us, to watch over us unto the end. And if our Lord had not such a care to defend us: in what taking were we? Should not the devil snatch us up taking every minute of an hour? We see he trots up and down seeking ever to devour, and he has means to do it. And could we scape his paws if we were not defended from them by that goodness of our God? So then let us understand, that God does not only begin our salvation, and then let us alone to shift for ourselves: but that he goes through with us as long as we have need, and performs the thing that he has begun. Thus does he keep us always in his sight: that is to say, he never forgets us, but considers our necessities, to provide for them and to remedy them in due season. Now if God have his eyes so open to think upon us, that he may succour us at our need: Let us on our side also walk as before his face. And let us mark that we cannot hide ourselves from him: and therefore seeing he yields us such favor and honor as to have a care of us: it is good reason that all our life should be answerable thereunto. And so, Gods goodness ought so little to make us negligent, that it should rather spur us forward to repair to him with an earnest mind. Indeed a man shall see some dogs and swine that will defame this doctrine of Election. When it is told them that God knows which are his, and that he will never suffer them to perish: very well (say they), then will I cease to do well: and so they mock at God and his doctrine, showing indeed they that they never will what the word Election or Choice means. But as for us, we must take assurance by Gods grace, to live warely and circumspectly: and good reason have we to humble ourselves, considering that we were damned and forlorn, and our God has delivered us, and moreover showed himself so bountiful towards us as to make us heirs of his kingdom, even us that were the bond flaws of Satan. And on the other side it stands us on hand to walk in fear, seeing we can do nothing at all of ourselves, furtherforth than Gods grace utters itself in us. Again it behooves us to pray unto him, forasmuch as if he should let us alone from the one end to the other, whereas we be now advanced up aloft, we should tumble into the pit every minute of an hour. Therefore we have cause here to call upon our God, and to resort under his protection. Furthermore seeing it is said that he guides us and keeps watch for our welfare: it becomes us to be the more wakened to walk as in his presence, knowing that he marks, not only all our doings, but also our affections, and thoughts. Besides this, seeing that Moses knits here the deliverance of the Israelites out of Egypt, with their possessing of the land of Chanaan: Let us mark well that God will have all his benefits linked together which he bestows upon us, until we be brought to the full perfection of our salvation. For it is not to be thought that God lets us alone when he has once called us unto himself, so as we should be in danger of being left up to the spoil: but contrariwise let us mark, that he will go through with the thing that he has begun, as S. Paul declares in the first to the Philippians, where he says that this his calling of us, imports a warranties that we shall never be left destitute of his defense, until he have brought us to everlasting salvation. Thus you see that the thing which we have to bear in mind, is that as God is the beginner of our salvation, so is he the finisher thereof also.
And as touching Moseses interlacing of Gods destroying and driving out of people that were stronger and mightier than they: it is true that God used an extraordinary manner of dealing, in his rooting out of the Chaananites and such other like as dwelt in the country which the Jews possessed: but yet have we cause to think upon the like at this day. For whether is it that we ought to go? whether does our Lord call us? To the heavenly life from whence even the very Angels are fain. For we know that the devils, which as now arc not only banished from the glory of the heavenly kingdom, but also appointed to horrible damnation, were sometime as the children of God, and held the room where into our Lord calls us at this day. And now, are we worthier than the Angels which fell in that sort from above?
Moreover, if we come but to men: were not the Jew a holy linage?
Sprang they not of the root of Abraham? Yes: and what are we on our side? did the kingdom of heaven belong to us? No: no more than to the wild Cannibals. But yet those natural children and as it were lawful heirs by that adoption of their fathers, are cast off and banished from the salvation whereunto God calls us at this time.
They be driven out, and we succeed as it were in an empty place.
Have not we cause then to magnify the grace that God shows us in these days? Does it not appear that this text serves not only for the Jews, but also ought rather to be applied to our use at this day? Then let us understand, that seeing God has chosen us to himself, we ought in any wise to be wholly his, & to continue settled in the possession of his grace, howbeit not by walking in statelines & presumption, so as we should be proud of it: but by acknowledging with all lowliness, that we hang wholly upon the free goodness of our GOD. And let us not cease to assure ourselves that he will go through with the thing that he has begun in us, at leastwise if we abide under the guiding of his hand, to suffer ourselves to be ruled by him.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to rid us of them by forgiving them for our Lord Jesus Christs sake: and therewithal to work in such sort as we may daily labor to renounce all our wicked lusts, and whatsoever else hinders us to serve him, and altogether to rule ourselves according to his commandments. And so let us all say,
Almighty God heavenly father, &c.
On Monday the 16th of June
1555 The twenty ninth Sermon which
is the eleventh upon the fourth
Chapter
59 Understand therefore this day, and lay it up in your heart, that the Lord is God in heaven above, and upon the earth beneath, and there is none other but he.
40 And keep his ordinances and commandments which I command you this day, that it may go well with you and with your children after you, and you that you may just prolong your days in the land which the Lord your God gives you forever.
41 Then Moses severed three Cities beyond Jordan towards the sun rising.
42 That the manslayer might flee thither, that had slain his neighbor unwillingly, and not hated him before: who by fleeing to one of those Cities, should be in safety.
43 Namely, Bozor in the wilderness in the plain country, among the Rubenites: and Ramoth in Galaad among the Gadites: and Golam in Basan among the Manassites.
T was showed yesterday, that we must assure ourselves that God will continue his goodness towards us, and that when he has once begun, we must not doubt but he will show himself Savior unto the end. When we have found him such a one, we must walk on in the said trust, that we may call upon him all our life long: for else we should be saved but for a day, and that were all one as if God had never showed himself to us at all.
Therefore our hope must extend to the time coming, and when God has rid us from Satans tyranny wherein we were to make us enjoy his heritage, we must hold on still as Moses said here. True it is that God has not brought us out of Egypt, but he has delivered us from the bondage of the devil and of death. And therefore let us trust that he will lead us to the place that he has promised us, that is to wit, to the immortal life. But in the meanwhile we must consider to what end he calls us, and to what end he bestows so many gifts upon us: namely to the end that we should serve him all our life long. And that is the thing which Moses adds as now, and which was touched also as yesterday: namely that our trusting in God must not make us idle and slothful, but rather the more inflame us to love and fear him.
Therefore he said here, understands you this day, and think well upon it in your hear, and bear it in remembrance, that there is none other God but the everlasting, neither above nor beneath. The cheese intent of Moses is to show, that Gods reaching of us his hand unto us, it not to the end that we should have no care to honor him: but rather that we should bend ourselves wholly thereunto, and that we pursuing how he has honored us so highly as to choose us for his people, should show in very deed by our serving of him as our God, that his so doing is not in vain. That is that meaning of Moses. But yet therewithal he does us to understand, that we shall never be able to yield God his due honor, until we know him. For if we imagine new Gods of our own head, we disguise the living God, and bereave him of his chief honor. I say he is disguised, when we attribute that thing to the creatures, which is peculiar to him alone, and it is alone as if we did make idols, though we confess it not with our mouths, as a great number do deal, which can protest well enough that their intent is to have no more but the only God, and yet notwithstanding fail not to rob him of the things that are peculiar to his majesty dealing them to the creatures at their own pleasure, as though it were some booty. When GOD is so spoiled, it is all one as if men should set up idols in despite of him. And so you see wherefore Moses said, Now understand that the Lord is God both above and beneath, and that there is none other. Here is the foundation where upon we must ground Gods service: namely to know that he cannot abide any companion, but that we must discern him from all mens devices and imaginations, to a say, This is the GOD that has revealed himself unto us. And Moses exhorts the people to think upon it that they might bear it in mind. For if we have not that care with us, we shall wonder to see how soon some wicked fancy will take place in our head. If such as know the truth do not stick to it, and walk warely and carefully, they shall soon let themselves run at rovers. And why?
For naturally we be inclined to leasings, and thereto we be so wavering as is pity to see. Therefore it is not enough for us to have known the true living God for a time: but we must daily think upon the thing that is told us, and we must continually renew the remembrance of it. For otherwise we shall be at our wits end to see what superstition will step in our way. Then let us mark well, that it is a continual exercise for us all our life long, to know which is our true GOD that has manifested himself unto us.
And now that Moses has spoken so of knowledge: he shows that our confessing with our mouth and our feeling also with our heart that there is but only one GOD is nothing worth: unless we show by our deeds that we take him for our father, our master, and him, to whom we belong. And for the same cause he says that he has given us his laws, commandments, and statutes. So then, we see that the knowing of God is not a dead and uneffectual thing: but that it ought to pervade with us, so as we may show that we have been schooled by Gods word, by keeping his laws and commandments. The end therefore where unto God has chosen us of his own free goodness, and the end where unto he maintains us, and continues his grace towards us is this: that we should glorify him not only with our mouths, but also with our whole life. But here is yet one word more to be noted? which is, that Moses adds that he sets before Gods people, his laws & commandments: wherein he bereaves them of all excuse of ignorance. As if he should say, you cannot allege that you know not how to serve God: for I do show you his will, and therefore strive not against him. So then after as our Lord grants us the grace to be taught purely by his word, let us mark that we be the more bound unto him, and the less to be excused, so as it is not for us to use any shifting. For whereof is it long that we yield him not his due praise, and that we live not as we ought to do, seeing he teaches us what to do, and shows how we ought to live? Wherefore let us labor to make the doctrine powerful which is daily preached unto us, assuring ourselves that the preaching thereof is to the end that God should be the better honored among us. This is the effect of that which is set down here.
Now it is set down consequently, that before they passed Jordan, Moses consequently did sever out three Cities in the land that had been conquered from the Amorrhits, (as we have seen heretofore)& from their neighbors, as the land of Basan: and those three Cities, were appointed for such to fly unto as had slain anybody through unaduisedness. This Law is declared more fully in other places: and thence must we fetch the exposition of this present text. God had said and ordained, that if a man bearing no hatred to another man, did flee him unadvisedly, that is to say by chance medley (as they term it) without pretensed purpose: he (should not be punished. For why? the man slaughters that are punishable must either be willful, or else proceed of revenge, or of spite, or of lying in wait which is worst, & greatest fault of all. But if a man seeing nobody did shoot an arrow & hit a man, & the man died: this man slaughter was not punishable as a felony. Nevertheless God would not have it simply pardoned: and that was for two causes. The one was to the end that men should in any wise mislike of any murder and the shedding of mans blood: and the other was that the kinfolk of the party that was slain should not be provoked to revenge: And therefore God had ordained that he which had given the stroke should get himself out of the way, and keep himself as a prisoner till the death of the high
Priest: And then had he as it were a Jubilee, so that when there was once a new high Priest, then the party that had so fled to the place appointed, whether it were at the end of ten, twenty, or thirty years, might return to his own house if he listed: but until that time, it behooved him to be as a banished man. That is the thing which is spoken of here as now. Moses rehearses not the Law as it was given of God & as it is set down in the book of numbers: but yet in reporting the story, therewithal he gives an inclining of the foresaid law and ordinance as we have said. Now for the better understanding hereof, we must first mark the thing that I touched before: that is to wit, that God abhors murder, insomuch that although he punish not unadvised manslaughters rigorously: yet he chastises them: whereby he shows that he mislikes of bloodshed. This is a thing well worthy to be noted. For first we see thereby, how greatly God loves us: & he shows the cause thereof in the ninth of Genesis, to be for that we be created after his image. He says that the fleeing of a man is the doing of wrong to himself. You see then that God bears us such love, that he takes himself to be wounded and misused in our persons, because he has made us after his own image. And that ought to be a warrant of his great goodness and loving kindness towards us, to make us to trust wholly unto him & to honor him. And so you see whereat we ought to begin, when it is told us that God hates murder and cannot abide it: and therefore that when a man has slain his neighbor willfully, that is to say, either through malice, or quarrelling, or for revenge, or by laying wait for him: he is so detested of God that he is not worthy to live in the world. And in good footh we see the same by another Law, where god curses whole countries for suffering of murders, For it is said there, that if a dead body be found, fears must be made with all diligence, to find out the murderer. Why so? To the intent (said he) that the land be not defiled therewith. We see hereby that if Magistrates and Judges shut their eyes and make no reckoning to punish a murder: it is as a common defiling, which provokes Gods vengeance upon the whole land. And therefore it stands them on hand to consider that God sets great store by mens lives. Again if the door of the wicked deed be not found: let the Judges (said he) make solemn protestation, in this wise: We have inquired diligently whence this murder should proceed, but we cannot find the door thereof, and therefore are we clear and guiltless of it before God. And moreover Gods will was that they should offer sacrifice for the same, Now then we see how loathsome willful murders are before GOD. I call them all willful murders which are committed through treachery or in rage, or howsoever else it be where there was any enemity or variance before. Yea & although it be lawful for men to kill their enemies in the wars that are good and holy: yet does the Scripture use a manner of speech to show us that GOD has always misliked of murdering. For there it is said of a valiant man, howbeit without blaming of him, that he defiled his hands. Is it so? Nay rather it is worthy of praise that a stout fellow being injured to the wars, should go through with his duty. For if he offer no man any wrong, but behave himself valiantly when he comes to the encounter, does that deserve blame? No: but as I said before, Gods meaning is to show us, that we ought to tender our neighbors lives in such sort, as not to wish their death, nor to further the same, unless we intend to violate his image. That is the thing in effect, which is here set out unto us. Now then if God do so abhor the manslaughters that are committed when men assail as we seem to have just cause to defend ourselves: I pray you what is to be said to it when men fall to quarrelling with their neighbors, & will needs shed blood of set purpose? What means this? Suppose we that Gods curse is not doubled upon the land, when such crimes are borne withal and maintained? It is said that if a murder be let pass, and the doer of escapes unknown, Gods wrath is thereby provoked: and if the murder be known, then is it a more heinous crime to let him escape unpunished. But if a thief lie in wait for a man that mistrusts no such thing, and sets upon him: is it not a plain spiting of God, if that be suffered? And if it be not any one man that is assaulted, but there are such over lusty mates as will say, let us kill and flea, & when they have their swords out, they care not against how many they draw, but make a common havoc, and such slaughter as all is on a gore blood: are not the folks that stir up such broils, worse than the thieves and robbers in the woods? Men will at leastwise mistrust thieves in a forest: but [who would think] that where there should be civil order, where Laws [ought to] reign, where there is a feat of Justice: there men would fill all things with blood, and violate so many images of God as come in their way, & that the same should be suffered? I pray you is it not a bewraying that we be loth that GOD should bewraying reign among us, or have us under his protection?
Yes. Therefore let us mark well what is said here concerning willful murders, how there is no pardon for them, but God will have them rooted out of the world and executed by Justice, which have violated his image. And why? To the intent we should always bear in mind the thing that I spoke of before, that is to wit, how greatly he loves us, and that for as much as he has adopted us to be his children, he will have a continual care of us, and keep us as charily as the Apple of his eye, as he speaks by his Prophet Zachary. Now if it be so that we desire God (as the holy Ghost teaches us) to keep us as the Apple of his eye, that is to say, as the tenderest and delicatest part of him: I pray you ought not we to gather thereby, that seeing he loves us, he will have us also to love one another, yea even with more than brotherly love? Yes: and therefore let us learn to abstain from all wrong and outrage. Moreover when so ever any murder is committed, or when so ever any folk are so wicked and cruel as to go about to shed mans blood: let us make account of them, not only as enemies to men, but also as deadly enemies only to God, for as much as he showed himself to be their adversary, and tells us that he takes it as an assaulting of him in his own person, and in his own Majesty.
That is the thing which we have to mark.
And here withal we must pass yet further. For we know how S. John said, that whosoever hated his neighbor in his heart, is a murderer before God. True it is that we must in any wise keep our hands clean from all injury and outrage: but yet must our heart also be pure and clean before God. If it be not so: we shall be blamed, not for drawing of our swords, but for desiring to overthrow our neighbor, and for laboring, so much as was in us, to bring it to pass by over thwart means. Albeit that men can not blame us, yet does God condemn us for murderers, yea though our hatred were so secret as we never made countenance of it. For whereas S. John said, he that hated his brother in his heart: it is all one as if he said although the hatred appear not, nor men can bear witness of it: yet are we faulty, if our heart be infected with any rancor, or enmity. Since it is so, let us bear well in mind, that our Lords intent is to persuade us to brotherly love among ourselves, and to agree together, endeavoring to help one another. For all mankind is knit together as it were into one body.
And therefore let us learn to abhor all murder, as well which is committed against other folks, as which is meant against ourselves.
Howbeit let us learn to hate (that is to say to condemn) continually all murder, without saying little or much in excuse of it: in so much that although we were guilty of it, yet we should judge against ourselves if we would judge rightly. Will wee then condemn murder in another man? Let us condemn hatred in ourselves, by abstaining from all malice and revengement, that our hearts may be rid of it. If we deal with such uprightness, then will God dwell with us and make us to prosper.
But yet for all this, it is said that the manslaughters which are not committed through malice, nor in rage, not by quarrelling, shall be pardoned: and not without cause. For as I told you, the crimes that are punishable, must be committed with a will and intent. Then if one shoot and meaning to level at his mark do hit a man by the way, he is not punishable: for even the Laws of man have ordained so, and there is an example of it set down in another place of this book, where it is said that if a man be cropping of a tree, and his Axe fall down upon one that is under the tree, he shall not be guilty of the falling of his Axe upon the head of him whom he perceived not. And why? For it was God that did it (said the text,) whereas we say it was by chance or fortune: Because we cannot conceive that things happen otherwise than by chance. You see here how it is said to be Gods doing: that is to say, it was the will of God who governed all things by his secret providence, that such a one should be taken out of the world. Yet notwithstanding, he that gave the stripe unawares, ought not to be punished as if he had killed one in anger and in a fray. Thus we see here what manslaughters are pardonable.
Howbeit, there are two things to be noted therewithal: the one is, that inquisition must be made of it: and the other is, that although such a one be not to be taken as a felon, yet does God separate him from other men, & will have him to be as a prisoner for a time, to the intent he should be an example to others to shun murder the more, seeing that that manslaughter which was committed unwillingly is punished after that fashion. As touching inquisition and making of search, it is a notable point. For we see how men are abused with the things that are done in favor of offenders: in so much that if any thing be alleged that may move to pity, and a countenance be set upon the matter that the offender is very sorry: men must shut their eyes at him, and say, alas, what should a man do? And this is done daily, and would God that examples thereof were not so common.
Justice is commonly abused: in so much that if there be any cause or reason to be showed that some man may happen not to be so faulty as he is accused to be: the same shall be wrested to another mans defense, which is not worthy to have any favor at all. And why is that? For want of examination. And by that mean wicked men are still maintained. For were there diligent examination made, and things sifted to the bottom: men might soon discern between them that are faulty, and them that are faultless. But what? Men are contented to shut their eyes, and although they cannot but see, yet will they make countenance as though they knew it not. And so are the wicked discharged. The matters lie open to the world, they may be pointed out with ones finger, the evidence is too too apparent: and yet nothing can be known. And why? Because men list not. O you purblind folks which blear your eyes in such sort, you shall be driven in the end, to know what place you hold, & that he which ordained you to be judges, sees for you, yea and that he sees clearly, and writes that things in his Registers which you forget and willfully overslip, and he will put you in remembrance of them to your cost. For when so heinous offences are committed, our Lord will not have them let slip under colour of simplicity or pretence of ignorance: but he will have them sifted out, and information given of them, & the truth tried by all means possible, so as men may not say, where are we now? What is to be done? And when it comes to judgment, he will have that matter laid forth & handled plainly, so as the truth of it may be known: and after al this diligence used, he will have sentence given according to that which is known. That is the first point: namely that we suffer not faults and crimes to slip for want of due inquisition and examination how the case stands.
There is a second point which I have touched already: and that is, that God would there should be some correction for such as commit manslaughter unawares. And thereby he shows (as I said afore) that he loves mankind dearly: in so much that if we offend that way, although it be not of malice, but by chance (as they say,) & in such wise as the law which he has ordained, means, & although we meant not so to do: yet nevertheless we must feel by experience & see with our eyes, how dear mans life is unto him. This is another thing which we have to mark upon this place.
And herewith all let us mark also, that God intended to prevent that dangers, (as we have said) that the kinsfolk might not be provoked: for we be too much subject to our passions, & therefore he purposed to cut of occasions & objects as they term them. Indeed it is a wicked imperfection in me, & it is a vice worthy to be condemned, when I hate one that had slain my brother or my neighbor unwillingly, or when I bear him any grudge. And why? For the poor man is not blameworthy, because God acquitted him, & there is no fault in him.
And yet for all that, I cannot find in my heart to look upon him: but if he come towards, my heart rises against him, & I am moved at him.
Therefore am I to blame. Nevertheless GOD seeing our frailty, has vouchsafed to bear with us in that behalf, & has not left us without a remedy for it. Now we are warned thereby, to eschew the occasions of all evil to the uttermost of our power: & if God on his part have vouchsafed to deliver us from such temptations, do not they overthrow themselves willfully, which thrust themselves into them?
Sure this lesson is very profitable, & extends very far. For we see how a great number stick not to fling out at random & to offend God. And whereby? Through rashness. To their own seeming they be able to resist whatsoever comes in their way: & thereupon they step forth boldly and without discretion, & they marvel greatly that God should disappoint their overlustiness, so as they need not anything else to make them to stumble, yea and to tumble into some gross fault.
Seeing then that we be over hardy in hazarding ourselves against a number of temptations: let us learn that God by giving us such a law, do warn us generally to walk in fear. It is true that if God call me to anything, all the dangers in the world must not hold me back nor stop me. For why? God calls me, and he will shield me. But if I of mine own foolish rashness will needs adventure upon a thing that God commands me not: if it fall out to my harm, what is the cause thereof but the overweening & presumptuousness wherewith I was puffed up? For I consider not mine own frailty, that I should have humbled myself before God to have walked in his fear. Then let us mark well, that we must not cast ourselves over boldly in danger, and promise ourselves this and that as we see a number do, which say, as for me, I can well serve God: Although other men misbehave themselves, yet may I live virtuously even among the wicked. It is true: but are you sure that you does it? No: but this lusty gallant that speaks thus stoutly, intermingles himself with the wicked and with their abominations. If he hear Gods name blasphemed and outrageously misused a hundred thousand times, he winks at it and veils his bonnet: if he see any looseness and unhonest pranks he intermeddles himself with them: and if he happen not to give his full consent to them, yet he withstands them not. Thus you see how that under the colour of hardiness men cast themselves into dangers which they ought to shun, considering that God warns them of them after that sort.
And herewith all Moses here sets down the inquisition that was to be made, that is to say. Whether there were any hatred at that, present time or before. Wherein he showed, that it is not enough to hear a mans confession, and his protestation that he did it not upon any malice, we must not stay there. For if the offenders may be believed: there shall never be any hanged, may they will well enough clear themselves, and it is a common rule among them: but the judge must be of wisdom to bolt out things, & to seek out the truth somewhere else than at the mouth of the offender. True it is that the confession of offenders ought to be taken, but if a man should tarry till they utter things of their own accord, & condemn themselves: it were too great a mockery. Therefore they must be straitened and constrained to say the truth, and trial must be made by other means, that men may be assured and utterly out of doubt of it. And even very nature itself showed it us, though there were no law written by Moses. Thus you see what we have to remember upon this place.
Whereas it is said that inquisition must be made [whether there were any malice borne] today or yesterday or of any time afore: it is a manner of speech that is rise in the Hebrew tongue, whereby is meant whether any hatred or rancor were perceived to have been betwixt them at any time before. And why? For it is to be presumed that where there is any hatred, the party goes to work with malice.
And contrariwise, if it be found: that there was no quarrel, no ill will, no hatred, no rancor: can it be said that the manslaughter was committed of malice and set purpose? No. And hereby we be put in mind, that the life and conversation of a man ought to direct and lead us to the finding out of the matter. True it is that we ought always to judge of matters without respect of persons, and we must ever have an eye to the deed & to the desert of the case as they term it: but that is for the time coming. I mean not that definitive sentence should be given according to that which has been known by a man aforetimes: but how should men deal to come to the truth of things done? Let them consider what manner a one the man has been. I see that one is a despiser of GOD, I see a lewd unthrift that has neither faith nor honesty in him, I see a drunkard that is full of fury and passes no more to murder a man than to cut the throat of a Capon or a Henne: I see this: also I see he is a quarreler, and is ever working of some mischief or other, yea I see and can point one with my finger that seeks to bring all goodness to decay and to put al things out of order: I see all this: now I pray you is not this a good inducement to led me to the truth of the matter, by comparing the fault that he shall have committed, with his former life? As for example, a man is found at some murder, or apprehended for some other misdeed that he is charged with: and because there is not sufficient witness, he will deny that he knows any thing of it: notwithstanding, by the marks that God showed me of him, I see his whole life is an evidence against him. If I were to take information of the whole matter, and had a dozen witnesses that could say unto me, this is the murderer: I could not more clearly perceive the murder, than by beholding that the party is a rank naughty pack, a despiser of God, such a one as has neither faith nor honesty, a cutthroat and robber, of a spiteful stomach, and full of poison, so as he is utterly out of all square. I pray you is it meet I should be blinded still when l see such proofs? Now then let us mark well, that whereas Moses speaks hereof the time past: it is to show us that God will help us to the knowledge of matters and of the truth of them, so we on our side shut not the gate, nor quench not the light when it is offered us. Look what we have to bear in mind.
And on the other part let us mark also, that if we have known a man to be of a good conscience, and seen none other signs in him but of the fear of GOD, of honesty, and of upright dealing: we must not lightly take upon us to charge him with any crime. For to what purpose should it serve such as have lived as becomes them, to have given good example all their life long: if every ill report should be admitted against them at the first dash, so as they should be condemned without further inquiry? So then let us mark, that God meant hereto restrain us from judging unadvisedly, and from thinking amiss on such as have lived aright.
Now for the fume and conclusion of all, here is the promise that Moses makes: that is to wit, That the people shall prosper in the land that is given them to inherit, and that God will bless them for ever, and them also that came of their children. And this doctrine is very rife: namely that if we serve GOD he will bless us, as though our service were recompensed. But yet we must not imagine hereupon as the Papists do, that we deserve any thing at all at Gods hand, & that he yields us like for like, as though he were bound thereunto or as though there were some hire or wages due to us: we must not enter into such dotages: but we must consider that the cause why God promised reward to such as serve him, is to hearten them by doing them to understand that it is not lost labor to serve God. By that means then God intends to encourage us to serve him and to do well: and not to make us proud or to put us in belief that we deserve aught.
Then let us mark, that whereas God promised us reward: it is for that he had erst given us the grace to serve him. Whereof comes it that we live as becomes us? Comes it of our own freewill? Comes it of our own self-moving? NO: but of Gods governing of us by his holy spirit.
Now then, although it were a recompense: yet ought not the same to be attributed unto us: but rather to that grace that God has put into us, which grace he crowns.
But there is yet one point more: which is, that although God bless us and make us to prosper: yet have not we served him as we ought to do, for all that: but he should always rather find somewhat wherefore to punish us, if he listed to use rigor towards us. Therefore let us not think that ever we have so discharged our duty, as that God should in any thing be bound towards us. But forasmuch as he bears with us, and imputed not our sins and offences to us, But winks at them and takes all in good worth as at his childrens hands: therefore does he vouchsafe to reward our works. And so we see that all such as attribute any desert to themselves, are surely besotted with fond self weaning; and must be fine to dislike of themselves, and not to make any account of their own wretchedness.
And truly if we wish what our works are, we should always have cause to sigh, and to crave pardon at Gods hand: and that will make our works to be accepted at his hand: and that will make our works to be accepted at his hand, notwithstanding they be imperfect. And why? Because he bears with us as with his children. And so he yields us, not that which he owes us, nor that which we have deserved: but that which it pleases him to give us of his mere liberality.
Nevertheless he gives such recompense to our works, to the intent we should be the willing to serve him, and understand that our serving of him shall not be in vain: but that we must employ ourselves for him as for our master and prince, and give ourselves wholly to his service, though it be not with such perfection as were requisite.
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them more and more, that being humbled we may be drawn to true repentance, and therewithal know to what end we are chosen to be his people, namely to the end we should worship him as our King and obey his laws, not only in outward deeds, but also with true and hearty affection: and live in such wise under him, as we may moreover be linked to our neighbors with brotherly love, and by that means be assured more and more that his adopting of us to be his children is not in vain. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, et cetera.
On Friday the 7th of June 1555
The thirtieth Sermon which is
the twelfth upon the fourth
Chapter and the first upon the fifth
Chapter
44 This is the law which Moses did set before the children of Israel.
45 These are the Covenants, Ordinances, and Laws, which Moses showed to the children of Israel, after they were come out of Egypt.
46 Beyond Jordan in the valley against Bethphogor, in the land of Sehon, King of Amorites which dwelt in Hesebon, whom Moses and the children of Israel smote, after they were come out of Egypt.
47 And possessed his land, and the land of Og King of Bashan, two kings of the Amorites which were beyond Jordan towards the Sun rising: 48 From Aroer which is upon the bank of the river Arnon, to the Hill of Sehon, which is Hermon: 49 And all the plain beyond Jordan Eastward, to the Sea that is in the plain under Asdoth of Phasga.
The fifth Chapter
And Moses called all Israel and said unto them. Hear O Israel the ordinances and Laws which I set before you this day, that you may learn them and keep them in deed.
2 The Lord our God made a covenant with us in Horeb.
3 The Lord our God made not this covenant with our fathers, but with us which are all here alive at this day.
Or as much as it is hard to keep men in subjection to GOD: therefore after he had chosen him a people, he vouchsafed to rule then, not for once Hand away, but even so long time till they ought to have been well inured to his yoke. And after the same manner does he deal daily with his Church.
One word ought to be enough to make us understand the truth of our God. But for as much as we believe not so speedily as were requisite: & when we have begun, we start away again: and finally forget the things that he had taught us: therefore he thinks it not enough to have told us once what is needful for our salvation, but he does also put us oft in mind of it, & prints it in our hearts as is possible. That is the cause why Moses rehearsed in this that he not only delivered them that law in Horeb, but also taught it them new again, after he had gone about with them a forty years or fast upon it, yes and ceased not of all that time to set the things continually before them which GOD had at one time commanded him to utter to them, as has been touched already heretofore. But the diligence of Moses is not superstitious in that he says, that being come to the side of Jordan, and banning vanquished Sehon king of Amorites, and Og the king of Bashan his neighbor, he did still put the people in mind of Gods laws and ordinances, that they might stand to them and put them in use, and that if they had not had sufficient teaching already, they might at leastwise even then know Gods truth and stick to it. That is the matter which Moses meant by this text. And here he sets down expressly: the Laws, Covenants, Statutes, and ordinances, to express the better (as I have told you heretofore) that God taught us not his people by halves, nor gave them a doctrine that was dark, short, or imperfect: but such a law as comprehended all that was for their benefit and welfare, so as if they stick thereto, they should not need to seek any further, for they should have wherewith to direct themselves in all points and all respects. Yes verily, for the law is a full doctrine accordingly also as the word has his original thereof.
Again there are Covenants: which is as much to say, as that God covenants and indents with men, so as he neither forgets nor leaves anything out, that may make for the maintenance of the covenant betwixt him and us, in that it has pleased him to adopt us for his children and Church, to take us to himself. What so ever concerns the spiritual alliance between him and us, is comprehended under the word Covenant, because they be articles. For when men intend to covenant, they set down articles as well on that one side as on the other. We see then how God protests here, that the Law has enough to teach men withal, so they hold themselves to it. Afterward follow
Statutes and ordinances. It is a wonder to see how painful GOD is in teaching of us, and how he tells us that he has not omitted anything: and yet for all that, our wits are so fugitive, that we still covet some better thing than we find in Gods word. This devilish curiosity has reigned at all times in the world. And we see that even at this day, do what we can, this cursed desire cannot be overmastered, but that men will still need to be wiser than God would have them to be. And why? For when his word is preached to us, there is no cause for us to find fault that he has not showed us all that is for our behoove. Yet notwithstanding, we be ticklish still, and would fine have this and that, besides that which God has showed us. Seeing then that such faultiness betrays itself in us: it stands us so much the more on hand to remember the counsel that is given us here: that is know, that if we will suffer God to be our master, we shall find all perfection to wisdom in his school. For his law is of sufficient ability to make us wise. And again, (as I have said heretofore) it contained all the points that serve to unite us to our GOD: wherein consists our whole happiness and glory. Moreover it shows us the rule of well doing, so as we need not to seek anywhere else what GOD allows, for we have there his statutes and ordinances. Then may we well know and assure ourselves that our life shall please GOD, when we pass not the bounds that he has let us. But if we add anything at all to it, let us not think that GOD allows that as righteousness or as a good thing: for he forget not anything that was necessary or behoove. And these two points are well worthy to be noted. For they serve to make us to set the more store by the doctrine that is daily set forth to us in the name of GOD. Since we see it is the perfect wisdom, ought we not to apply all our wits to it, and to hold us to it? Since we see that GOD for slows not, but continues to teach us daily: ought not we also on our side to be attentive and diligent to profit under him? And though we be not so well given to it at the first as were meet we should: ought we not to enforce ourselves all our life long to know Gods will still more and more, till we be quite rid of all ignorance, which shall be when we be taken out of this world, and not before? Surely that which Moses did, ought to serve us for a rule and example at this day. For he did it not at all adventure. And besides that, God ordained him to be as a looking glass to all prophets, and to all such as have charge to teach in Gods church. Let us understand therefore that GOD will not have us to learn his truth in one day, as though one lesson were enough for us: but he will have the things often rehearsed to us which we have heard, that they may tarry with us and be so rooted in our hearts, as we may no more allege in excuse of ourselves, O I have not yet been well instructed. God then on his part is always ready, so as we cannot err except we do it wittingly, willingly, and willfully as it were.
But here is express mention made of: the Temple of Pheor, to show that although the people had an eyesore there to turn them away to superstition: yet had they a remedy for it also, in as much as GOD called earnestly upon that by his word, that they should not meddle with the idolatries of the heathen. Indeed it was a hard chastisement for them, to be driven to have the temple of an idol continually in their sight. It was as if God meaning to have spited them, should have said, I have called you to possess a land that is allotted to my service, where you should have seen nothing that should have offended you: for my Sanctuary should have been set up among you, I should have been worshipped purely, according to my law, that land should not have been defiled with old superstitious, all such things should have been wiped out, so as you should have heard nothing down in your ears but my prayers. But now you be here in a corner of a country, where you behold the temple of an idol, and where shameful abominations are committed.
Therefore it is as a vengeance which you be fine to suffer for your sins, because you be not worthy to enter into the land that I promised you. Thus you see how it was Gods will to chastise his people, when he did let them dwell by the temple of Pheor. Likewise if we in these days be mingled with idolaters, so as we be fine to look upon the filthiness which they commit, and upon their perverting of all religion: let us understand that by that means God punishes us, or at leastwise humbles us because of our sins. And we ought to be sorry, not only for the offences that are committed by the unbelievers, but also because we may well perceive that we be not worthy to see the whole world reformed, so as there might be one accord and consent of harmony in religion, and GOD be purely worshipped everywhere: I say we be not worthy to see it. Now then if superstitions be near us, and we be driven to behold the marks of them, or to hear any piece of them: Let us impute it to our own sins.
But yet howsoever the world went, GOD failed not to give the people of Israel a good remedy. For when the law was taught them so by Moses: it was as if GOD had separated those that were his, from the blind wretches that went astray in their superstitions. And hereupon we have to note, that although the whole world be perverted, and great confusion is to be seen, and all is full of error and corruption: yet notwithstanding we must take Gods word for our guide, and that must strengthen us to defy all superstitions and idolatries. And if we be so full of vanity, as to fleer to and fro after that God has given us his word: there will be no excuse for us. For as I have said before, Gods declaring of his will to us, ought to be a sufficient bridle for us.
Though all the world went the contrary way, and one sort followed their own fancies, and another sort had some likelihood of religion: yet ought none of those things to weigh with us, when we have once heard the voice of our GOD, and thereby gotten knowledge of his will. And therefore let us learn to make this certain and infallible doctrine available, that it may draw us from all wicked opinions, from all errors, and from the things which the devil has forged and men invented in the world. Thus you see what we have to remember, when Moses makes mention here to Pheors temple.
Now here withal he adds also, that this [was done] after their overcoming of the two kings, Og king of Bashan, and Sehon king of the Amorites or of Hesebon. And this circumstance served to blame the public, if they yielded not themselves obedient to God. We know that the more favor GOD shows us, the more ought we to be provoked to love and fear him. God has showed himself beneficial to us: now ought not the same to draw us the more to him. Yes. For if we bind a mortal man to us by our well doing: he shall be taken and deemed unthankful, if he acknowledge not the good that we have done him: and how much less are we to be excused, if we do not so to the living God? Then let us bear in mind that Moses makes express mention here, of the two kings that had been overcome: to the intent that the people should have considered thus with themselves. Go to, we have had here two excellent victories. Heretofore when we would have attempted it against the forbidding of our GOD: we were stoutly beaten back, there was no strength nor courage in us, our enemies came like Wasps or Hornets to sting out our eyes, according to the similitude which has been set down heretofore. But now are two strong and mighty kings overcome, without any cost of ours: So as GOD has given them into our hands. Who was the cause of these two victories? Was it not God, who directed and ruled all? Seeing then that he has pitied us, and begun to perform the promise which he made to our fathers, and given us so good a handle of it already: ought we not to endeavor to give ourselves in such wise to him, as we may be wholly at his commandment? Should we not put ourselves into his hand, which he has showed to be so mighty for the love of us? Behold (say I) how Moses meant the things that he rehearses concerning the discomfiture of Sehon and Og: namely to blame the people for their unthankfulness, if they yielded not themselves quietly to the service of their God, which had bound that so greatly to him.
But now must we also apply this doctrine to our use. When so ever we perceive any sloth, or coldness, or rebelliousness in ourselves, so as our flesh falls to striving, and we labor not to Godward with so cheerful mind and lusty courage as were expedient: we must enter into account of the benefits that we have received at his hand. [and think thus with ourselves:] wretched creature how happens it that you are so loath to stick to your GOD, seeing he has showed you his will? Consider what you has of him, bethink you of the benefits which he has bestowed upon you to this hour. Let every man examine himself how much he is bound to GOD, that we may be the more inflamed to serve him. And let us understand, not only generally that he has created us: but also that besides his redeeming of us by the blood of our Lord Jesus Christ, as he redeemed the Israelites out of Egypt: and besides his drawing of us to him by his grace: we have also had the doctrine of the Gospel, which was all one as to take us under his protection, and he shows it us daily by effect.
How many helps and succors have we had in our infirmities? Should not Satan had overcome us a thousand times, if our God had not reached out his hand to rescue us? Surely we should be utterly overthrown. Yes we should not only be born down with temptations, but we should also be utterly overwhelmed, if we were not for such rescues I speak of. Seeing then that our Lord ceases not to confirm us daily in his grace: Let us on our side look that we take occasion thereby, to serve him the more earnestly, as we see is spoken of here.
Now proceeding herewith, Moses adds that he spoke thus to the people of Israel, saying: Hearken to the Law which the Lord has caused to be set before you, that you may learn it and keep it. Here again Moses rehearses that preface which we have seen heretofore: that is to know, that Gods law was not given, only to the end that men should hear it and know what it is: but to the end we should be reformed, and that God might have proof of the subjection that we yield to him. To be short, we see that Gods doctrine consists in practice, and that we must show by our deeds that we have not been taught it in vain. Here Moses says first of all, Hear the Law which I set forth to you in your ears to learn it. As if he should say, Gods meaning is not that the doctrine which is preached to us in his name and by his commission, should fall to the ground: but that we should receive it diligently, and set our whole minds upon it. For what is the cause why we profit so slender in Gods word, but for that we busy ourselves too much about worldly matters? If we come to a Sermon, or if we read the holy Scripture, it is but as it were for fashions sake, we endeavor not to do as we ought to do, that we might observe the things that are told us. Wherefore let us see that we become diligent scholars, while God is so gracious to us as to teach us by his word.
And for the same cause does Moses say that he sets it forth in their ears. Indeed this manner of speech were harsh in our tongue: nevertheless it imports, that God speaks not to us in a dark or strange language: but that he utters himself familiarly, so far forth as is requisite. Seeing then that God comes down to us, to the end we might have his will familiarly uttered to us: what excuse will there be for us, if his word be loft, or if it slip away, or if we take not hold of it too far the better by it? True it is that for as much as we be gross and ignorant, we shall ever find much darkness in Gods word, so as it shall be too high and profound for us: but who is to blame for it? Let us mark then that all such as complain the Gods word in an unknown speech to that: are here rebuked of Jyng and they do god wrong in slandering him, for as much as they deny and despise the grace which Moses protests to have been offered to the Israelites in the setting forth of the law. For he says that at the time God spoke to the peoples ears by the mouth of him. Since it is so: the doctrine ought to have been familiar enough to them. And much less cause have we nowadays to allege this shift, that we understand not the things that are contained in the holy scripture. For God speaks merely enough and familiarly enough to us. It is long of none but ourselves that we have not our ears bored to hear him. And so let us mark well, that there remains nothing for us to do, but to be attentive that we may profit by the doctrine.
But yet here withal we must resort to that which I have touched before namely that it must be kept and thoroughly followed. For if we do no more but only like well of Gods word, and yield record to it that it is good, true, and holy: God shall be greatly beholden to us for it. What is to be done then? Behold, God will try whether he be our master or no. For the thing whereby to rule our life, is not only to enquire what he says to us: but also to give over our own desires and affections, and to desire nothing else but to please him, and to be governed by him and by his righteousness. When we be at that point, then is it a good proof that God has such authority over us as he deserves. But until we become to that point, we shall never know what it is to have profited in the doctrine. Therefore let this word Do or Perform run always in their minds which hear the word of God.
How now, let them say? Behold God has granted us the grace to be taught. And to what end? Not to the end we should but only hearken to it to say, yes Mary, that is wells aid, this is good: but to the end that our whole life should be reformed, and that for as much as it is a good and sure rule, we should no more go astray as we have done, and as the ignorant wretches do, which are wandered out of the right way, and have not the teaching that we have, whom the doctrine ought so to mortify, as God may reign over us, and we be subject to him. Thus you see in effect what Moses meant by protesting to the people in this preface, that his setting forth of the Law to that, was not the intent they should but only hear it and have their ears beaten with it: but to the intent they should also embrace it and keep it.
And for confirmation hereof he alleges that God made his covenant with the people in Mount Horeb, the better to bring them to fear, and to obey him forever. For if GOD should but only exact his dew of us: yet were we sufficiently bound to cleave to him, and to stick to his commandments. But now seeing it has pleased him of his infinity goodness, to come as it were to a common treaty, and to bind himself interchangeably to us, whereas there is no cause why he should be bound: so as he covenants to be our father and Savior, and to receive us into his flock, to be his inheritance, that we may live under his protection, and he sets the everlasting life before us: Seeing he does all these things for us, ought not our hearts to yield, though they were of stone? Seeing that the creatures do see that the living God abacus himself so far, as to vouchsafe to enter into treaty with that, as if he should say, Go to, let us see at what point we be: indeed there is an infinity distance betwixt you and me, I might command you what I think good without having any further to do with you, neither are you worthy to come by me, or to have any acquaintance with him that can command you what he lifts, without making any other protestation than only this. This will I have you do, this is my mind: and yet for all that I forbear mine own right, I offer myself to you to be your leader and savior, I am willing to govern you, and you shall be as my little household, I will be your king if you will be continued in my world: and besides this, think not that my making of my covenant with your fathers, was of purpose to gain anything at your hands: for I have neither need nor want of anything, and if I had, what could you do for me? But I seek your welfare and your salvation: and therefore I am here ready to enter into covenant with you, and to bind myself to you for mine own part: Seeing that the living God stoops so low, I pray you must we not needs be too unthankful, if we yield not to humble ourselves under him, and forbear all pride and stateliness? So then, it is not without cause that Moses speaks here, of the covenant that God made with his people, to the end that his goodness and grace might be chiefly known. And if this took place in the time of the Law, there is much greater reason that it should take place at this day. For our Lords covenanting was not only with the Jews, not for that one time only: but when he sent his only son, then did he show himself much more fully to be our father and Savior than he had done before, and he did it after as sweet and friendly a manner as could be, so as it is all one as if he had even opened his bowels to us. Seeing then that God has given us his own heart in the person of our Lord Jesus Christ, and we hear how Christ protests that he will not henceforth call us his servants but his friends, because he has imparted himself to us so familiarly: I pray you must not the devil needs have bewitched us, if we be not moved to yield ourselves wholly to him, and to forsake ourselves and all our own affections? Therefore when we feel any naughtiness in us that keeps us back from serving God, if we find any slothfulness in us, if we be fallen too fast asleep in this world: then to waken us up, and to cause us to magnify God, let us call to mind the covenant which our Lord has made with us.
Now hereupon Moses adds, It was not with your fathers that God made the covenant, but with us, even with us that are all alive at this day. This sentence may have a double understanding. For it may be taken as though Moses made a comparison, to show the better that the people which lived at that time, might have been the more inflamed to serve GOD, because they had received more grace than their fathers. And for the same purpose also does he say in Exodus, I have not imparted this name of mine to your fathers. God speaking there to Moses, tells him that he had not manifested himself so plainly to be God, to Abraham, Isaac, and Jacob, as he did command to be done by Moses. Hereby he means that the people ought to be that more attentive as now, because God revealed himself to them after an unaccustomed manner. And so the meaning of this text might be that God made not he like covenant with our fathers. True it is that God spoke to his servants Abraham, Isaac, and Jacob, and instructed them sufficiently. And it is said expressly in the eighteenth of Genesis, Shall I hide from my servant Abraham, what I intend to do upon Sodom and Gomor? No: for I know he will teach his household my decrees, ordinances, judgments, and laws. You see here that Abraham did sufficiently instruct his household and that not after a slender fashion, but in Gods judgments, statutes, and ordinances, so as it must needs be said that he had Gods law well printed in his heart. But yet for all that, it was a benefit not to be held scorn of, when God sent his Law to the people in two tables, and vouchsafed that there should be wherewith to instruct them continually, and also that the same things should be recorded for us likewise. The thing therefore which we may gather upon this text is this protestation which Moses makes to the people, as if he should say: my friends, consider the benefit which God bestows upon you this day, which (verily) he bestows not upon our fathers. For he gave not them the law in writing as he has done to us, neither uttered he things to that by piecemeal. True it is that he taught them sufficiently and as much as was requisite for their salvation: but behold, we all this day are come a step higher than they were: and therefore ought we to come the nearer to him, seeing that he is so come down to us.
That is Mosess meaning if we take the text after the foresaid manner.
Likewise might a man say to us at this day, that God has not dealt with our fathers as he has dealt with us. And so meant our Lord
Jesus Christ when he said to his disciples, many kings and prophets have desired to see the things that you see, and to hear the things that are preached to you, and yet have not had their wish. Seeing then that God of his infinite mercy has vouchsafed to prefer us before the Patriarchs and prophets: according also as it is said, that the Prophets served more for our times, than for their own: thereby we ought to learn to resort to him, and to give ourselves wholly to his doctrine.
Howbeit if all things be well considered: although the matter before rehearsed be very profitable, and that the same exhortation be oftentimes made in the holy scripture: yet if all the words be well weighed, Moses meant that God made not his covenant with those that had heard the Law at the first giving of it forth, that is to say, not only with them: but also with those that outlined them, and succeeded in their place after their decease. So to be short, Moses intended to show here, that the Law was not mortal, to continue only during the lives of such as had the first hearing of it: but that it was a doctrine which should continue in force and authority for ever. The Lord our God (says he) made not his covenant with our fathers: that is to say, he meant not that only our fathers should be his people, and so to bind himself in such sort to them, that his law should serve but for a forty or fifty years: but he has made his covenant likewise with us, and with those that were yet unborn when the law was given forth.
Although then that you were not at Mount Horeb, nor saw the fire upon the hill: yet notwithstanding assure yourselves that your God did adopt you at the same time to himself, and comprised you likewise in the covenant that he made. Therefore it behooved you to keep his law, because it was set forth to last forever, and to continue from age to age, and to be preached to the worlds end. That is the true and proper meaning of Moses. And hereof we may gather a good lesson: which is, that although we were not at the first setting abroad of the Gospel, nor saw the things that are reported to us of the law: yet must not Gods word forego his authority with us. And why? True it is that Gods raising up of Moses was a special prerogative to the people that lived in that time: but yet must not the authority of the Law be impeached for all that: for it contains Gods truth, which endures forever, and is not variable nor transitory after the manner of men. It is said that men are like a flower or as the grass that withers and dries away out of hand: but Gods truth endures forever.
And this truth which is unchangeable and invariable, is contained in the Law. True it is that the Law as concerning the ceremonies is quite abolished: but as concerning the substance of it, and the doctrine that is contained in it, it keeps his force forever and never decays.
Now let us mark that although we were not in the time of Moses, yet is it not for us to despise the things that are reported to have been done [at that time,] or which are contained in the law. And why? For he spoke them to us. He spoke not only to the multitude that was assembled at Mount Horeb: but also generally to the whole world.
Now if this be verified of the law: much more reason is it that it should be so of the Gospel. For as I said, the law, as concerning the shadows and figures, is gone to decay: but in the Gospel there is no such like thing. For here our Lord makes his new and everlasting covenant: it is a covenant that endures from age to age [without ceasing.] What is to be done then, when the Gospel is preached? We must assure ourselves that the son of GOD is come into the world: not only to teach those with whom he was a mortal man: but also to purchase them to God his father, and to call the world to salvation, by giving his Apostles commission to sound forth their voices through the whole world, that even those might be made partakers of his doctrine which never heard them: which doctrine we also must receive still at t his day , as if Jesus Christ himself were still among us, or as if the Apostles spoke to us with their own mouths. That (say
I) is the thing which we have to remember upon this place. And therefore let us not make any alterations in Gods Church, or attempt to innovate anything in his word, for as much as we know that he will have it to hold on continually in one equal course and train. For seeing he has given us his Gospel, and established a certain government in the time of the Apostles and in the primitive Church: it behooves us to come to the same, and to stay there. If we do otherwise: it is all one as if we would make Gods word mortal and corruptible as we ourselves are. Wherefore let us learn, that although the world be variable, so as there be turns and returns every day, and there is not any of us all which has not a number of opinions turning in his head: yet must we not look to have the liberty to do now one thing and now another. Why so? For God has not made his covenant with our fathers, but with us that are alive this day. Then let us understand that as long as we be in this world, God governs us here and shows us the way, to the end we should not be as wandering
Pilgrims roaming up and down, to gad after our own lusts: but be guided as it were by his hand. To be short, whereas Moses says here, us that are all alive this day: it serves to show that men must not of all their lifelong invent any new law, nor have one today and another tomorrow. For why? Our life depends upon Gods Law, and that ought to content us: therefore let us but only profit in that, and have an eye to the things that tend thereto.
Furthermore, no doubt but that Moses upbraids the people here with their unthankfulness, if they should not dedicate their lives to the service of GOD. As if he should say, By what means live we? Is it not because our Lord has placed us in this world? Again seeing that life which we have comes of him, ought we not to bestow it in his service? Ought it not to be wholly consecrated to his will? Thus then you see how Moses tents all such as run astray and follow not Gods word. But yet here withal we must bear in mind the thing which I have touched before: that is to know, that we have not a doctrine of two or three days continuance: but that we must be confirmed in it as long as we live. When we have once received the things that are contained in that holy scripture: we must endeavor to profit in them: and to go forward still in such wise, as we may still grow in them until God take us out of the world: assuring ourselves that he will keep covenant with us, so as he for his part will not be unfaithful nor inconstant, but steadfast in his purpose. Seeing that he is so: let us be the like, and so long as we live, let us have none other respect but to stick to him, even in such wise as he shows us by his word. For we must not go about to knit and link ourselves to our GOD by our own fancies: but look as he comes to us, so must we go to him, and when we be there, we must beware that we keep us there. Thus you see that we may be the better disposed to receive the instruction that shall be given us hereafter, concerning Gods Law and commandments.
Now let us kneel down in the presence of our GOD with acknowledgment of our faults, praying him to make us feel them better than we have done, so as our whole seeking maybe to submit ourselves to him, and he may vouchsafe to reach us his hand, not suffering us to be any more given to our own fancies and affections, but that we may magnify his goodness which he uses towards us, and fare the better by it by yielding him the obedience that he deserves: specially because he has vouchsafed to bring us his law and declare it to us, and has not only showed us the way how to live well, but also vouchsafed to adopt us to be his children, and to show himself to be our father and Savior for our Lord Jesus Christ sake. That it may please him to grant this grace not only to us, but also to all people et cetera.
On Wednesday, the 12th of June
1555 The thirty first Sermon, which
is the second upon the fifth
Chapter
4 The Lord God talked with you face to face upon the mountain, out of the midst of the fire.
5 The same time I stood between the Lord and you, to show you the word of the Lord. For you were afraid at the presence of the fire, and went not up into the mount: And he said, 6 I am the Lord your God which brought you out of the Land of Egypt, from the house of bondage.
7 You shall have none other Gods in my sight.
E have seen heretofore how Moses took great pain to make the people perceive the majesty that is in Gods word, that they might receive it with all reverence. For although men protest enough that they be willing to serve God: (for even nature drives them thereto:) yet can they not submit themselves to his word, notwithstanding that that is the true proof whereby to know whether we be subject to GOD or no. But therein appears t he rebelliousness of the world. For albeit that they grant t hat Gods word is to be received without gainsaying: yet shall you scarily find one among a hundred, that humbles himself in good earnest, to yield it the authority which it ought to have. And why is that? Because we conceive not the majesty of GOD which is uttered there.
You see then that it is not for naught that Moses has told us so often heretofore, that Gods word ought to bear such a majesty towards us, as all creatures ought to quake at it. And now again he adds another confirmation of the same matter, saying, that God talked with the people face to face in the mount, out of the midst of the fire. As if he should say, you have now no cause at all a doubt, whether the doctrine that I deliver to you be of God or men. For it is warranted enough and more than enough: God has declared himself to you by visible and apparent signs, so as you cannot but know that it is he which spoke to you. Now we see Mosess meaning.
But before we go any further, here a question might be put, how it may be said that God spoke face to face, seeing that men cannot comprehend his infinity glory: and with what eye can we behold
Gods substance? We be so weak sighted, that if God should cast but one little beam of his brightness upon us, by and we should be altogether dazzled and confounded. Again, we know how it is said that we cannot behold God face to face, until we be renewed, which shall not be till the last day. For as now (says Saint Paul) we see but as in a glass, and in part, and darkly.
Moreover he says in another place, that as now the Gospel represents
Gods majesty in such wise to us, as we may see him there: but the law was dark, and there hung a veil before it, which hindered the fathers from knowing God in such sort and so familiarity as we do nowadays. But all this agrees very well. For if the Law be compared with the Gospel: it is certain that the thing shall be found to be true, which Saint Paul speaks here. For God declared not himself so familiarity at that time, as he does to us by means of our Lord Jesus
Christ, who is his lively image. Therefore at this day the great treasures of Gods wisdom are laid forth, so as GOD calls us to the kingdom of heaven, and shows that he takes us for his children and heirs: it was not so in the time of the Law. Again, although we have so great and familiar knowledge nowadays: yet does that thing stand always, true which I said: that is to know, that we see but in part.
And why so?
For we be not yet made partakers of Gods glory, and therefore we cannot come near him, but he must be fine to reveal himself to us according to our rudeness and infirmity. And albeit that God have appeared to men even from the beginning of the world: yet has he not showed himself as he is indeed, but according as men might be able to abide it. Therefore we must always come to this point, that God neither was known of the fathers, nor appears to us at this day in his substance: but applies himself to us, in so much as he is fine to stoop to make us perceive his presence according to our ability.
Nevertheless it is not for naught that Moses says here, that God spoke face to face. For he means that the people had not some glimmering or guess only, so as they might doubt or only conceive some opinion of him, but that they had an infallible warrant, so as they might conclude this: here is our GOD, who has so communicated himself to us, as our faith ought not to be any more uncertain, neither ought the doctrine that is set forth to us in his name, to be any more debated in way of disputation. As whether it be mere to be received or not. And why? For God has given us a sure mark, which cannot deceive us, nor leave us in doubt that it proceeded not from him. Thus we see now the meaning of Moses.
Hereupon we have a good lesson to gather: which is, that if GOD utter not himself in such stately manner as our liking could afford: we must assure ourselves that his so doing is for our profit and welfare. For if we consider our own infirmity, it will pull down our over lustiness whereunto our nature provokes us continually. For we would be enquiring of Gods secrets without end or measure. And why? Because we feel not our own inability. Wherefore let us magnify the goodness of our GOD for that it pleases him to have regard of us and of our rudeness, and to hide his glory from us least we should be overwhelmed by it. For as I said before, we could not abide it, being so frail as we be. And here withal let us understand, that there is no excuse for us, if we yield not GOD his due honor when he shall have given us any evident token of his presence.
Therefore let us not look that God should come to us in his inestimable glory, that the heavens should cleave a sunder, and that all the Angels of paradise should appear to us: But when our Lord shows us that it is he that speaks, let that suffice us, and let us humble ourselves out of hand. For if we will needs be slothful in that case: it shall be cast in our teeth that we turned our backs upon him when he showed us his face. Indeed it is said to us in another place, that men cannot behold Gods face without perishing. In so much that although he shows himself in such wise to Moses as is spoken of in Numery, so that he was familiar with him as with his friend: yet is it said that he saw no more of him but only his back parts. But that is to show us always that we must not presume to preach to GOD, so long as we bear this flesh about us: we must not thing to attain so high. For if the very Angels of heaven under the shape of Seraphins, do hid themselves when GOD shows himself: what shall we do, which do but creep here on earth? But howsoever the case stand, yet will God condemn us for our unthankfulness, if we have no list to behold his face, and that the tokens of his presence which he shows us do not suffice us. Above all things let us bear this in mind, namely that the case concerns our submitting of ourselves as well to the law as to the Gospel. For it is their chiefly that God will be known of men to the end they should worship him, simply receiving what so ever comes out of his mouth. Whereunto then shall we apply his saying of Moses? To this end verily that when so ever the scripture is set afore us, so as it is either preached or expounded to us, or we ourselves read it: this preface must serve to humble us, that we may exalt God with all reverence, and not adventure to reply against this word, but tremble at it, as is said in the prophet Esau, For all that ever is contained in the holy scripture, is so thoroughly warranted to us, as it may well be said that GOD has talked with men, yes and even showed himself to them after a visible manner.
Now hereunto Moses adds, that he himself had been as a mediator between God and man, because the people were afraid and durst not go up to into the mountain. Whereby Moses does us to know, that the delivering forth of the law by a mortal man, ought not to diminish the authority thereof. And why? Because the infirmity of the people required it: that was their fault. And it is a text well worthy to be marked. For we do always seek starting holes, that we might despise Gods word. Indeed we will not pretend it openly: but yet are all of us so lewdly disposed, that we think ourselves well at ease if we can find any color to say, Tush I know not whether this be Gods word or not, I cannot tell whether it speak to me or not, I know not what condition is annexed to it. Thus we see how the world strives continually to exempt themselves from the obedience of Gods word: and it is a very common excuse to say, yes, it is true that GOD ought to be obeyed, but yet for all that, they that preach are but men like ourselves: and must their doctrine be hearkened to, as though they were men that came from heaven? Many men bear themselves in hand that this should go for payment, notwithstanding that they be rebels against GOD, or rather that they pass not at all to submit themselves to him and to his world.
But we have an answer here, wherewith to cut off the occasion of all this: which is, that whereas GOD sends his word by the hand of men, he does it in respect of mens default and infirmity.
Nevertheless he ceases not not to give us some mark of his glory, whereby his word is sufficiently known to be heavenly: insomuch that if the matter be duly scanned, it appears that God has warranted it thoroughly. So then, it is not only for the ancient fathers, that Moses spoke: but this warning is directed to us also: that is to know, that all though men be appointed as messengers to preach Gods word to us, yet ought not that to diminish the majesty thereof any whit at all. And indeed we do miss consider our own frailty, when we desire that God should work miracles daily: nor verily we cannot tell what is met for us. For as touching miracles, there have been enough wrought already for the warranting of the truth as well of the Law as of the Gospel, that we might be fully certified of them. Yet notwithstanding it is expedient for us at this day, that God should send us men like ourselves, with commission from him to teach us in his name and in his stead, as one that allures us to him with all gentleness and courtesy. Think we that we were able to abide his presence, if he should come to us in such sort as he is indeed? Alas not: there were no shift for us but we should be all consumed. If God should speak in his strength: we know how it is said that it would make the very rocks and mountains to melt: and could we that are as feeble as anything maybe, be able to outstand such force, that it should not thunder down upon us and destroy us? Therefore let us mark well that when God ordained that his word should be preached to us, and that we should have it in writing, therein he applied himself to our weakness, dealing with us as if himself were a mortal man, to the intent we should not be afraid to come to him, but be drawn to him with all gentleness. Again, how highly does he honor us, in that it pleases him to choose men of no reputation among us, to represent his person and to speak to us in his name? For what could he give more to the Angels of heaven? Could he give them a more honorable charge or office? Seeing then that he vouchsafes to set men in so noble and excellent a room, as to bear abroad his word: therein he shows how great his goodness is towards us, namely that it is more than fatherly.
And on the other side, he tries our humility. For if he thundered from heaven, if he appeared visibly to us, if the Angels came down to us: it were no marvel though men believed his word. But when both great and small embrace the order that he has set in his Church, that is to know, when they obey his word that is preached to them: that is a good trial of our faith. Nevertheless, let us still come back to this, that God has showed himself sufficiently to men, so as we have no cause to doubt of his word, or to stand scanning from whence it came. For we be sure enough of his will, if we be not willful in refusing the signs that he has given us. Thus you see what we have to gather upon this sentence of Moses, where he says that the people durst not go up into the mount, by reason of the fear which they had conceived. And although we in these days would not refuse that God should speak to us: yet if all things be well considered, it would not be for our profit. And therefore let us understand, that Gods using of mens service in that wise, ought not to diminish the certainty of our faith.
It is said consequently, that God taught the people, saying: I am the Everlasting, your GOD which brought you out of the Lands of Egypt. You shall not have any other God in my sight. Here to keep the people of Israel in awe, GOD tells them that the knowledge which they have of him, ought to keep them aloof from all superstitions.
For it was not to be marveled at, that the heathen folk had idols, and went wandering after their own errors and fancies. We must understand that it is mans property of himself, to do so. It is pity to see how much we be inclined to vanity. We need not to go to school to learn to be deceived: for every of us is clearly great enough in that case. To be short, we go always forward to evil, yes even under color of good: insomuch that instead of serving GOD, there is nothing in us but corruption and idolatry. Therefore the Heathen had their diversities of superstitions: for every man might forge what he would of his own brain,) and in the meanwhile the living GOD was let alone of all men. And why? For he was not so gracious to the whole world, as to show himself to all men. And so, men became brutish, but that was for want of teaching. Nevertheless, that excused them not: for they be still guilty before GOD. Moreover, the fountain from whence idolatry springs, is the unthankfulness and lewdness of men in that they forsook the living GOD of their own accord.
And when the world was once grown out of kind (as I have said before,) the wretched Paynims ran astray like blind folks: for they had no light to show them the way of salvation. Now here GOD charges the people of Israel with rebellion, if they held not themselves to the law that he gave them. And why? For I am the Everlasting, your God. When as he says, I am the Everlasting: it is an excluding of all the Gods that have been invented by men. As if he should say, there is but only one Godhead, and that is in me.
Therefore it is to be concluded, that such as know me and yet do turn away to idols, cannot excuse themselves, but that they have willfully forsaken that living God.
And whereas he adds that he is the God of that people: it is to show that he had declared himself sufficiently. As if he should say, I have shoaled you out from all other men: you see how all other men go wandering astray, and that is for want of guiding and direction. But I have chosen you for my people, and given myself to you.
Seeing then that I am your GOD: hold yourselves henceforth to me, or else you shall be less excusable than the Heathen. Your punishment must needs be double, yes and a hundred fold grievous than theirs, because you shall have falsified your faith which you have plighted to me, and broken the Covenant that I have made with you.
He alleges yet furthermore the favor that he had showed to the people, saying That he had brought them out of Egypt, from the house of bondage. Whereby he means that he has bound the people in such wise to him, as they cannot start away, but they must deserve to be still punished. For inasmuch as they shall have forgotten their deliverance: their unthankfulness shall be double. Seeing they had been redeemed by the hand of God: it behooved them to give over themselves wholly to the service of him that was their Redeemer.
And he terms Egypt the house of bondage purposely, to make the people consider thoroughly in what plight they had been there. For we see that they which sighed and cried out when they were oppressed with such violence and tyranny as we read of in Exodus: desired to return thither again as soon as God had delivered them.
And whereof came that, but that they remembered not their oppression anymore, and the devil stopped their eyes, that Gods grace might not be esteemed among them as it deserved? That is the cause why Moses terms Egypt the house of bondage. In the end the commandment is added, that the people should not have any other gods before his face, whom they ought to account for their God.
Now let us apply all this doctrine to our own use. First of all whereas he says, I am the Everlasting: let us learn to weigh this saying in such sort, that seeing Gods Majesty is appeared to us, we imagine not any other Godhead. For God cannot abide any companion. If the Sun do darken the light of all the Stars: is it not reason that when God shows himself, all men should worship him, and that all the glory that was before should be then as it were utterly defaced? Yes: and therefore is it said by the Prophets, that when the Lord reigns, there shall be none other light but his: insomuch the even the Sun shall be dimmed, and the Moon be turned into darkness. This serves to show us, that if we mingle any of the fancies of our own heads with God: it is a diminishing of the right that belongs to him. For he cannot away with any companion. Therefore this word Everlasting must drive all fantasticalness from us, that we take not leave to imagine one thing or other. Let us be contented to have the only one God, and let his suffice us. And for the same cause also is it said, that when our Lord
Jesus sets up his feat in the world, then shall the idols of Egypt fall down. Now this text belongs to us. For like as Moses said to the people of old time, The everlasting has appeared to you, and therefore you must drive away all idols from among you: so now, seeing that God has declared himself to us in the person of his only son, it is mere that all idols should down. We know that the Country of Egypt was full fraught with them above all the rest of the world.
Now then whereas we were plunged in lies and darkness before, and had an infinite number of idols: all those things must melt and vanish away, when as God tells us that he is the Everlasting. And whereas moreover he terms himself our God: it is to acquaint us with him, that we may know his Majesty after a loving fashion. For if God should speak but only his everlastings and of his being: we should for the most part be utterly abashed. True it is, that this were sufficient to condemn all our dotages: But yet for all that, so it falls out, that we cannot be properly instructed thereby to our own use and profit.
Therefore when God has once showed us that he only is to be worshipped and honored: then must he also come to us after a gentle and familiar manner, that we may feel him to be our father and master, and know that his will is to make a covenant with us, to the intent that we should stick to him. This is the thing that is meant by the title that is attributed to him in this text, as if he should say, I come not only as the everlasting to make you afraid: but therewithal
I am also your God, I have chosen you to myself, I intend to have you for mine heritage. Now then we see how GOD authorizes his Law, to the intent we should receive it with all reverence and loveliness: and yet therewithal vouchsafes to make it amiable, to the end we should taste of it, and take pleasure to submit ourselves to it, and suffer ourselves to be ruled by the doctrine therein contained. And so to be short all excuse is bereft us, if we honor not our God nowadays be renouncing all superstitions, and all things that are contrary to his service. Why so? Because the titles which he attributes here to himself to hold us in awe, ought to draw us to him. When as he speaks of his sovereignty over us, and says he is our God: that ought to make us to taste of his fatherly goodness. And both of them are contained here. We see then that there remains no more to do, but to hearken to the things that are told using Gods Law, and to hold ourselves simply to the same. And that is the cause why he upbraided the people of Israel, that they neither loved him nor feared him. If I be your God and master, where is your fear? And if I be your father, where is your love, says he by his Prophet Malachy? No doubt but the Prophet has an eye to the thing that Moses touches briefly here. For when God names himself the everlasting: it is to the end we should yield him the reverence that is due to him. And whereas he names himself the God of that people: it is to the end to win them by friendliness, and to show them that seeing he had chosen them, it was good reason that they should put themselves wholly into his hands. Now if it were so under the law: it agrees much more to us nowadays. For although God have vouchsafed to be as it were abashed in the person of his only son: yet notwithstanding he continued still in his glory, and it was no abatement of the highness whereof mention is made here. The abasing of our Lord Jesus Christ, was an infallible evidence of the mercy of our God: but yet howsoever it were, it ought not to make us to despise him. For it was Gods will to draw us to his infinite glory by that means, to the intent that we should worship him seeing he came down after that fashion unto us.
Justly then may he upbraid us now a days, that we be utterly inexcusable, if we do not both fear him and love him. For he shows himself to be both our God and our master. Where then is our fear, if we make none account of his commandments, but be so hard hearted at his threatening as to set light by them, and to go on still in evil deeds, & to make but a mock of it though he show himself to be our judge and call us to a reckoning? Where is the reverence that we owe to our God? For if it were a mortal creature, we would stand in more awe of him than we do of the living God, who has all superiority over us. Again, it is not enough for us to fear God after a slavish manner, as by constraint: but our fear must be matched with love. And for the same cause he names himself our father. Yea and we have to note, that in showing himself to be the GOD of Israel, under that saying he meant to be our Savior also. You are our GOD (says the Prophet
Abacuck) and we cannot perish. Now then, let us bear these titles well in mind, for they belong to us, that is to say, they ought to serve for our instruction at this day, when the Majesty of God is appeared in our Lord Jesus Christ.
And here withal we must also note what he adds concerning the favor that he showed to his people. I have brought you (says he) out of the land of Egypt. Of a truth God meant hereby to bind the people of Israel to him most specially above all other nations. And that is the cause why he makes express mention of their deliverance.
Nevertheless, when God speaks, we must bethink us of all the benefits whereby he has bound us to himself, which are infinite & inestimable. But yet must we taste of them after our ability, and apply all our understanding to them, and forasmuch as we see that we come short, we must strain ourselves the more, to know at leastwise so much by them, as may teach us to fear and love our God.
Does God then speak? We must first consider, that it is he which has created and fashioned us: and therefore we be his. Look here a benefit that is singular enough already. Were there no more but his setting of us in this world and his maintaining of us here: could we recompense it as we be bound to do, though every of us employed himself to serve him to the uttermost of our power? No: But yet further when we behold that records of his love which he gives us both above and beneath, as that he has made the world for our sakes, that he has ordained and appointed all things to our use, that he has printed his image in us to the intent we should be immortal: and that he has prepared a better inheritance for us than this transitory life: when we see all there things, must it not needs be that we be worse than blockish, if we be not ravished with earnest affection to worship our God, and to vow and dedicate ourselves wholly to him? Yes: but besides this we must bethink us of all the good turns which God has done us, as well in general as in particular: and then must we confess with David, Lord, when I think upon your benefits, behold, my wit is plunged as it were into bottomless pit: yea they be more in number that the hairs of my head, as it is said in the forth Psalm. Again, when we have acknowledged how much we be beholden to our God generally: let us also consider the benefits that every of us have received at Gods hand particularly.
And whereas it was said to the people of Israel, in old time, I brought you out of the land of Egypt: let us consider whence our Lord delivered us when he vouchsafed to admit us into his household and Church. For we be Adams children, by nature cursed, heirs of death, altogether sinful, and consequently must needs be loathsome to our God. Let men like of themselves and glory of the themselves as much as they list: yet not withstanding this is their pedigree, this is a their nobility, namely that they be Satans bond slaves, that they have a sink of sin and corruption in them, and that they have nothing but Gods wrath and curse hanging over their heads and to be short, that being banned from the kingdom of heaven, they be delivered up to all. mischief and woe. But our Lord has delivered us from there things by the hand of his son, he has not sent us a Moses as he did to the people of old time: nay he has nor spared his only son, but has delivered him to death for us. Seeing then that we be ransomed with so dear and inestimable a price, as is the holy blood of the son of God: ought we not to give ourselves wholly unto him? Furthermore if Egypt were termed a house of bondage: I pray you what is it when that devil holds us in his bonds and under his tyranny, so as we have no means to scape death, but are shut out from all hope of salvation, and God is utterly against us? Seeing we be delivered from all these things, is it not a much more excellent deliverance, than that which Moses here speaks of? Yes: and therefore whereas it was said to the people of old time, your GOD has brought you out of the land of Egypt: now it is said that we be not our own, as says Saint Paul in the fourteenth to the Romans, and also in the seventh of the first Epistle to the Corinthians. We be not our own: the faithful must not take leave to do what they list, nor to live every man after his own liking.
And why? Because our Lord Jesus Christ died, and is risen again to reign both over quick and dead. Then is it good reason that Jesus
Christ should be Lord of life and death, seeing he spared not himself when our redemption & salvation were to be wrought.
And moreover, besides that the son of God has offered up himself for redemption: let us understand that he makes us partakers of that benefit at this day, by means of the Gospel. For he gathers us to him to the intent we, should be of his flock. True it is that he is the Lamb without spot which wipes away the sins of the world, and that he has offered himself up to reconcile men unto God. But yet for all that, we see a great number of people that are let alone, against whom the gate is shut, and GOD does not grant them the grace to be enlightened by faith as we be. And therefore let us mark well that seeing the Gospel is preached unto us, and we have there a warrant that the son of God will make the redemption available in us which he has once wrought, and cause us to enjoy the benefit thereof: we must learn that our thanklessness will be the shamefuller, if we do not our endeavor to give ourselves to our God, who has bound us to himself after that sort. If the unbelievers play the look Colts, and overshoot themselves in their superstitions, and in wantonness of life well, it is because they have no bridle, he has not reigned them back as he does his household folk. We see the horrible confusion that is in Popery but yet there is not any doctrine to pluck men back to God: nay rather, that doctrine which is there, does draw them quite and clean from him. And we see that the dwell has gone such footing there, that all is full of trumpery and illusions, and the lining God is quite forsaken. And so you see that there is a horrible confusion. But as for our part, seeing that God draws us to himself, is it not a straighter bond to make us to link in thoroughly with him, and to hold ourselves under obedience of the doctrine that is set forth to us in his name? Yes: and therefore let us learn to stick so to our God as we may renounce all that ever we can imagine of our own head: and let us consider that it is not for us to swarve one way or other anymore, or to be tossed too and fro in anywise, assuring ourselves that there is but only one God, who will possess us, yea and possess us in such wise, as his honor be not taken from him and bestowed upon creatures, that he watches over us to the end we should know that it is only he on whom we ought to call, and to whose grace we ought to repair for succor. And finally forasmuch as it is his will to have and accept us to be of his household: let us walk as in his presence and in his sight, and that in such wise as we worship him as our only God, not only with Ceremonies and outward protestation, but also in our hearts, as they that know that his service is spiritual, and to be short, let him possess both our bodies and our souls, that he may be thoroughly glorified in all respects.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, that it may lead us to true repentance to be mortified more and more, so as our wicked lusts may be cut off, and we be wholly given to fear and honor him: and that forasmuch as we cannot serve him thoroughly as he deserves, so long as we be held down under the infirmities of our flesh: it may please him to uphold us, until he have clothed us with his own righteousness. And so let us all say, Almighty
God, &c.
On Monday, the 17th of June
1555 The thirty second Sermon, which is the third upon the fifth
Chapter
8 You shall not make you any graven image nor the likeness of anything that is in heaven above, or in the earth beneath, or in the waters under the earth.
9 You shall not bow down to them nor worship them. For I am the Lord your God, a jealous God, visiting the sins of the fathers upon the children, even upon the third and fourth generation of them that hate me: 10 And showing mercy in a thousand generations, to them that love me and keep my commandments.
Orasmuch as men are so inclined to corrupt Gods service with wicked superstitions: God is fain to threaten them, that they may be held under as it were by force, or else their fondness would carry them away to surmise of God, contrary to that which may beseem his Majesty. And this is a very notable point, as I have touched heretofore. For in as much as the people of Israel knew the living God: it may seem to be as it were needless to forbid them to make any image. Howbeit by reason of our cursed inclination, it was behoofefull that this forbidding should be added as straight as we see it here. And it is well for us that it is so. For this sin is rooted as it were in our very bones: in so much that if God told us not that he cannot away with idolatry, and that he wounded us not with that threat: there is none of us all which would not forge infinite idols to himself, and by that means the honor of that living God should be conveyed over unto our own imaginations. Wherefore let us mark well, that here we be convinced to have a forward and cursed nature which draws always to superstition, and that it is requisite for us to be restrained after a violent manner. For of our own will we can never serve GOD so purely, as to imagine nothing of him but as may beseem him. And here withal we see also whereunto our good intents serve us. For if there bee anything wherein men may excuse themselves, by imagining that they do well: it is in forging of idols. For to what end do they make them, but to serve
GOD, that they may be stirred up to the greater devotion, and be the surer that God will grant their requests? Therefore by this means men might shroud themselves under colour of good intent. But we see on the contrary part, that God abhorred it: We see how he utters the grievous sentence of condemnation, against all such as proceed to behave themselves so after their own imagination. They may well enough say, (and so it is indeed) that their meaning is to serve God.
But what for that? He accepts no such service, but rather curses it and utterly mislikes it, & that justly. For (as I have showed before) it is a disguising of his Majesty, to make any visible image into him.
Therefore this text teaches us to forbear to do the things that seem good to ourselves, and specially that when Gods service comes in question, we must not attempt anything upon our own head, but in all simplicity follow that which he ordains by his word, without putting anything at all thereto. For look how soon we swarve never so little from that: allege we what we can, and set we never so good countenance upon our case: God will not fade to punish us. For this threatening of his is not in vain where he says, That he is a jealous & angry God, which vifiterh the wickedness of the fathers upon the Children.
You see then how there are two points for us to remember in this text. The one is, that forasmuch as we be naturally too much given to idolatry, we must always set this threat of God before our eyes, that we take not upon us to mingle anything with his word, or to devise any worshipping of images, but serve God purely according to his own nature, and not after our own fancy. Let that serve for one point.
The other is, that we must consider, that we must not pretend our own good intents, to justify the things that we ourselves have invested: but contrariwise bear in mind that the chief service which God requires, is obedience.
But now let us come to the words that are set down here. First God says, I am your everlasting God, yea even the strong or rather mighty God. Here again he sets himself against idols. For we have seen heretofore, that to correct superstition, he did set himself forth in his majesty. And surely Gods manifesting of himself, is to bereave men of all excuse. So long as we know not the true Religion, no nor can discern which is the true God: it is no marvel though our wits run at rovers, and we gad up and down without any certain stay, ao as we be ever straying. But contrariwise, when God has once showed himself unto us, & give us knowledge of his truth: it is good reason that all our own dotages should sink, and that we should stick to the thing that we know. For this cause God repeats the matter, how he had declared himself to the people of Israel, and chosen them to himself to the purpose to govern them, even by his Law which is now published. And he terms himself expressly a jealous or angry God: for the Hebrew word that is placed here, betokens both twain. And although he call himself God here: yet the word that he uses comes of strength. Now then whereas he terms himself jealous; no doubt but his meaning is, that he cannot abide the violating of his honor, or that men should rob him of that which is his own, to give it unto creatures: he is not so patient as to suffer such treachery. And therefore although Gods honor be not so greatly regarded of us as it deserves: this argues not that he neglects it: for in the end we shall find that he has not forgotten himself; but that he will maintain his glory, accordingly also as he declares through out the whole holy scripture.
Truly, if we had but one drop of good reason, we would be jealous over the honor of our God, so as we should need no encouragement thereto, but rather should endeavor to perform saying of the Psalm, that the zeal of him should even consume us, and we should be so set on fire within, that whensoever we saw his Majesty dishonored or lightly esteemed, we should feel as it were a burning fire within us.
But what? We be nice in maintaining our own honor but in the meanwhile we suffer Gods honor to be trodden under foot, and to be scoffed at, and to be made sport of, or rather to be rent in pieces, when the world gives itself to idolatry. Howbeit, for as much as we do not our duty; our Lord having cast us in the tes with our lewdness and unthankfulness, must be fain to show us, that although we have been lazy & negligent, yet will not he fail to have such a zeal as is requisite for the maintenance of his honor, so as he will be revenged of men for defacing of it after that manner.
And to the end we should know that God being jealous of his honor, is also well able to punish idolaters: he uses that name of his which betokens strength or mightiness, as I have declared already. And it behooves us to join those two worries together. For Moses means the same thing that is better expressed in the Prophet Nahum where he says, The Lord is a jealous God, a God of vengeance, a God that punishes such as have offended him, a God that watches over his enemies, a God that will come with whirlwind and tempest. The Prophet uses this manner of speech, that God is jealous; that is to say that he forgets not himself, nor shuts his eyes when men despise him, but marks every whit of it, and inregifireth it before him, and they must come to account for it. And having spoken of the said disposition; that is to say, that God will maintain his honor: he shows immediately that he has wherewith to do it, and that he is armed with power to punish his foes, so as they cannot scape his hand. That is the cause why he speaks of whirlwind and tempest: that is the cause why he speaks of vengeance: insomuch that if God seem to dissemble things for a time, yet he has an eye to his enemies, and will in convenient season make them to feel with whom they had to do, and that they provoked the living God. Now we see what Moses meant here: that is to wit, that God sets great store by his own honor: and that although we bear ourselves in hand that we shall scape unpunished when we have violated his service, or by any means corrupted it: yet notwithstanding he will show that he has not forgotten himself, and that he will maintain himself. Mark that for one point.
Besides this, he is also mighty to put the same jealousy in execution.
He is not like mortal men, which are angry and choleric when dishonor, dishonesty, or wrong is offered them, but yet are not able to do as they would. God is no such a one: for he is armed with power to confound all his enemies. Indeed we must not imagine any human affections in God, that he should be moved as we see that men be.
There is no wrathfulness in God. But forasmuch as we cannot conceive him as he is: he is fain to apply himself to our rudeness.
Therefore whensoever the scripture speaks of anger, of wrath, or of indignation: it is not for that God is inclinable, or for that he resembles us, or for that he is moved thereto: [no,] he stands always at one stay, and there is not so much as any little overshadowing in him, as says S. James, who uses the same similitude to show that there can be no change in his being. Howbeit forasmuch as we conceive not Gods judgments and threatening, but by the terms of your anger, wrath, and indignation: therefore does the holy scripture speak so of him. Wherefore let us mark first of all, how GOD has showed us in this text, that it is a dreadful thing to fall into his hands.
And specially that if we corrupt the pureness of his service with our wicked inventions, and will needs attempt whatsoever our own brain devises: we shall feel with whom we have to do, and that he is too great a Lord for us to dally with after that fashion.
Moreover God thinks it not enough to threaten the parties themselves that turn away from this Law through their idolatrousness: he thinks it not enough to tell them that he will punish the persons themselves: but he extends his vengeance even to their issue also. I am (says he) a jealous God which vifiteth the sins of the fathers upon the children, unto the third and fourth generation. It should seem at the first blush to be unseemly for Gods
Justice; that he should punish the children for the offences of their fathers and mothers. And besides that it is utterly against natural reason: we see what is said of it in the prophecy of Ezechiel: namely that the party which sins shall bear his own burden: so as the son shall no more bear the sin of his father, than the father shall bear the sin of his son. This text then may seem somewhat rough and sharp, yea and to deface the uprightness and equity that is in God: for sin craves his wages, that is to say the death of him that commits it. Why then should he die which is guiltless? Again, although this reason were not so evident: yet does the holy scripture owe, that God tells us he will not punish the guiltless children for the sins of their parents.
Yea and he rebukes the Jews for this blasphemy which ran in their mouths, whereof they had made a common proverb: Our fathers have eaten sour grapes, and our teeth are set on edge with it: Gods handling of us thus rigorously is not for any fault of our own committing, for we have lived as we ought to do: but he over reaches us with the sins of our fathers. After that manner did the Jews grudge against GOD. But he swears that such blasphemy shall take place no more.
Now if all be well considered there is no contrariety at all. For in the said text of Ezechiels, GOD meant nothing else but that those whom he punished could not allege innocence, nor say he did them wrong in using rigor against them, but that every one of them should find themselves guilty, so as he himself should be justified, and they well perceive that he went not beyond measure and reason. And this is very certain. For although GOD punish the children for their fathers sakes: yet ceases he not to be righteous in such chastisements. For if the children be well examined, they shall find themselves guilty on their own behalf: yea (say I), even though they were but newly born, and had never done any open fault that were known to the world. For what manner offspring are we? What bring we with us by nature but utter naughtiness? You see then that even infants are sinners beforehand: they be condemned before GOD being yet in their mothers wombs. The evil is not yet perceived: but yet for all that their nature is sinful and forward, they have a secret seed within them, and they be already in condemnation, because of the original sin that is come from Adam upon all mankind.
Now seeing that the little babes are not exempted from the wrath and curse of GOD, in so much that if he punish them it is not without cause, neither can men say but that he proceeds always uprightly as a good Judge: much less can they that are men grown owe themselves to be innocent, but they shall much rather be found guilty. And so as concerning Ezechiels purpose, it is an evident matter that God punishes not the guiltless children for their fathers sakes: for there is fault to be found even in them also.
Furthermore where as he says that he punishes the sins of the fathers upon the children: let us mark how that is done, and then will this doubt be yet better discussed. First of all we know that God is not anything intended unto us, and that if he do us any good, it is of his own free goodness, and not for that he is bound unto us. Now if he list to use rigor towards us, he may leave us all in condemnation as those that are there already. Let God but only withhold his mercy, and show himself as a judge to the whole world, and what will become of it? We be all forlorn, there is no remedy for us, both great and small, fathers and children, I say all of us without exception are damned every chone, if God draw us not out of the cursed case wherein we be, yea and that he do it not of his own free bestowed goodness, without being bound thereunto. Now then setting that God might destroy us and cast us all away: is he to be blamed, is there any fault to be found with him, if it please him to use his goodness and mercy towards some, and to call them to him, and to deliver them out of the bottomless pity wherein they be? No. For our eye must not be spiteful because he has pity upon his creatures. And although he use not like courtesy towards all men: yet does it become us to keep our mouths shut: yea and sometimes again we ought to open them wide to confess that all his doings are in uprightness and equity, though they surmount our capacity. For we cannot always perceive why God disposes so of men: but our prattling must be put down, and we must learn to reverence God in his judgments when they be too high and too secret for us to attain to. Howsoever the case stand, let this stand for a general rule, that God might let us alone in the destruction wherein we be if he thought good, and that by that means all the world might perish: but forasmuch as it pleases him to show himself pitiful and gentle, not towards all, but towards one part of them, therefore puts he a difference between the one and the other. And there upon he leaves whom he lists in their own cursedness wherein they were born.
Now if it be demanded why GOD uses mercy after that manner towards the one sort and rigor towards the other: truly the first cause thereof is unknown to us, and we ought not to be of it. And why? for it becomes our wits to be locked up and imprisoned in that behalf, and we ought to confess that God has free power to choose whom he lists and to cast away the rest. But howsoever the case stand, he makes this promise to the faithful, that he will have mercy upon their children: and that as he has begun his mercy upon the parents themselves, so he will hold out with it continually unto a thousand generations. We see now that there is some cause why God has pity upon the one sort rather than upon the other. Again on the contrary part, he threatens the unbelievers that he will curse them, not only in themselves, but also in their race, and in those that shall spring of them.
But now let us come to the mercy that God grants, and to the punishment that he extends. His blessing of the faithful folks children, is not in riches, in health, and in all other such things, or in making them to prosper to the world ward: Those are not the greatest blessings which God grants: that is not the end which he begins at: but rather the mercy that he shows them, is that he governs them by his holy spirit, that he gives them the badge of his adopted children, and that he corrects them and purges them from their sins, to fashion them again after his own image. You see then that the mercy which God extends towards the children of the faithful, is that he suffers them not to abide in their own corruption and naughtiness, but reforms and rules them by his holy spirit. This done, he proceeds yet further, and makes them to prosper, even in this world, until the full measure of his mercy be heaped upon them, that is to wit, till he have taken them up into his heavenly kingdom, and there given them everlasting life.
On the contrary part, whereas he punishes the sins of the fathers upon the children: it is as much to say, as he lets their offspring alone in the feme plight that they be in. There is a wicked man, there is a despiser of GOD, there is an hypocrite, there is an unbeliever: well may he have children, but God cares not for them (as you would say) and takes them as strangers: and forasmuch as he acknowledges them not to be of the number of his, he vouchsafes not to show himself father like towards them, but lets them run at rovers, so as Satan must needs possess them. And when they, be so destitute of Gods spirit, what can betide them but utter mischief, so as they must provoke him to wrath more and more? Now then does our Lord punish them without cause? Can they say that they be guiltless? No: for there is fault enough in them beforehand. We see then much better, that the thing which God has spoken by Ezechial is true: that is to wit, that the party which had sinned shall receive his own hyrc as he deserves: and that the guiltless shall not be punished for the guilty and for the offenders sake. Nevertheless we see also, that his saying that he will punish the sin of the fathers upon their children, is not without cause. For why? It is in him to withhold his grace from the children of the wicked and faithless, or of the despisers of his word, or of hypocrites that abuse his name: God is at free liberty to withdraw his spirit from all the whole race of them. And when their children are so alienated from God: what have they, but the corruption of Adam? There is nothing in them but sin and corruption, and therefore they must needs be enemies unto God. You see then how he punishes them justly, and that they cannot shift themselves from his hand, to say that he does them wrong, or that he is cruel to them. All mouths must be stopped in that behalf. True it is that the rebellious sort will never be contented: for we see how there are some, which advance themselves against God with such boldness, as all modest and sober folk may be ashamed of them. But let us suffer those dogs to bark their fill, and let us in the meanwhile glorify our God with all lowliness, acknowledging nevertheless that he has authority and good right to be gracious and favorable to whom he lists. By reason whereof we must conclude, that if God withholds his spirit from the linage of the wicked, he cannot be blamed of cruelty for it: for you see they be punishable when they be so forsaken of him, and are not governed by his holy spirit. Wherefore let us mark well, that this saying impugns not the saying of Ezechiel.
But let us come back again to the intent of Moses. It is not to be doubted but he meant to imprint a greater fears of God in us, than if he had said but singly, God will punish you when you shall have corrupted his service, by changing anything in Religion and thinks not to scape his vengeance, if you devise any shape of him: for he cannot abide to have his honor defaced after that fashion. Had Moses spoken after that manner, men are so stubborn and hardhearted they would not have been sufficiently touched with fears. But here he proceeds further. God (says he) will not only punish you in your owns persons, but also extend his vengeance to your issue, and not only to your children, but also to the uttermost of your offspring, so as you shall always feel his wrath as a burning fire, and the marks of your wickedness shall appear still after your decease. God will put you to open shame: so as you shall needs be a gazing stock. Although you be rotten in the earth: yet shall Gods vengeance pursue you in such sort, as your sins shall be remembered from age to age, and the world shall know that you have been disobedient, unto him that had bellowed so many benefits upon you, as you ought at leastwise to have been as sheep of his flock, to be ruled by him according to his word.
Now therefore let us learn to be no more so drowsy when God wakens us after that fashion. Surely if he gave us but some inkling of his displeasure by some word or outward sign: it ought to touch us with fear and terror. But we be dull upon the spur: and therefore seeing GOD tells us, that besides his punishing of us in ourselves he will continue his vengeance still upon all our linage, and that those which are begotten of us must be condemned after our death: his speaking after that manner ought at leastwise to make us more ware, to live in awe of him and to call ourselves home to him, least we should provoke his wrath, seeing it is so terrible. Thus you see how we may profit ourselves by this text.
Now he says, of them that hate him. By this term he means all such as break his Law. If it be demanded whether all such as swarve from their obedience to God ward do therefore hate him: this text shows that they do so, [Howbeit] not to their own seeming, but yet in very deeds. And in this case we must not rest upon our own judgment: for only God is competent judge to determine of that matter. And forasmuch as men when they glue themselves to naughtiness, will not say, no nor think in their hearts that they hate God in doing amissed it is requisite that that fault should be discovered. True it is that the hypocrites will indeed pretend, that the love of God causes them to show some good countenance, and in very deed they may well have some seed of it: howbeit, that is but a bastardly and sinful seed, insomuch that this hatred of God appears not in the hypocrites, no nor even in those that lead a disordered and loose life: but yet is it in them though we perceive it not. For like as malefactors could find in their hearts, that there were no judge nor order nor government in the world: so all such as acknowledge not themselves subject to God (at leastwise willingly) are contemptuous against him, and could be contented to have him plucked out of heaven. This is apparent enough in such as are utterly given to willfulness. When men have once let themselves loose to all wickedness: they can no more away with any correction, and thereupon they become so much the less teachable. If a man threaten them, they gnash their teeth at him, they storm at him, and they become as good as mad against God. Now then, this hatred of God is apparent enough in such as have taken lawless leave to do evil, and are carried away with their own lewdness, and as it were sapped in their sins. Again, it is true that this appears not in such as have yet any fear of God in them, & feel some remorse when a man speaks to them of God and of his justice: but yet is there some hate of God in them. Indeed they think it not: but God sees much more clearly than we, and whereas we perceive not things, he notes them. We must always remember how Saint
John says, that God is greater than our consciences, that is to say, that if our consciences bear record of our offences, God will not sleep in the meanwhile. And so let us briefly bear in mind, that all such as submit not themselves obediently unto God, nor humble themselves under his majesty to serve him and to honor him: do every one of them hate him, although they show it not at the first by their deeds, nor can be deemed of the world so to do. And for the same cause does God begin at love when he speaks of such as keep his commandments.
He says that he will show mercy in a thousand descents to such as love him. And why? For it is impossible that we should be desirous to honor God and to be obedient unto him, unless we have felt the love that is spoken of here. And this may serve us for a good lesson according as we shall see hereafter, how Moses intending to give us a brief sum of the Law, said: What does the Lord your God require of you O Israel, but that you shouldest love him with all your heart, & that you shouldest stick unto him? Never (say I) do we know what it is to keep Gods Law, and to behave ourselves thereafter, unless we begin at the said love. And why? For God requires willing service. He will not have us to serve him, only upon a slavish fear: but he will have us to go to it with a free and cheerful courage, that we may even take pleasure in honoring him: and that cannot be done without we love him. Wherefore let us mark, that the beginning and as it were the wellspring, foundation, and root of obedience, is the said love of God so as we be not forced to come unto him, but have a singular pleasure in doing it, assuring ourselves that our true blessedness is to desire to be governed altogether, according to his will, and to frame ourselves wholly thereunto.
Moreover let us mark also, that this love cannot be in us, until we have tasted of the goodness of our God. For so long as we imagine
God to be against us, we must needs shun him. Will we then love him? will we frame ourselves to the obeying of him, to take all our delight in serving of him? We must first know that he is our father and savior, and that he seeks nothing but to be favorable unto us.
When we have so tasted his love towards us: then shall we be provoked to love him as our father. Insomuch that if that love be in us, no doubt but we will obey him, and his law shall reign in our minds, in our affections, and in all our members. For what is the cause why we be so disobedient unto God, but for that we hate him, as I said before? So on the contrary part the love of God will draw us to serve him, and to submit ourselves to his righteousness, so as men shall see a certain conformity and agreeableness betwixt Gods law and all our desires and affections. But yet for the better understanding hereof, let us consider what God is: For he will not be known according to our nature. And when we hear him spoken of, it is not enough for us to give him the title of God: but he will be known as he is indeed: that is to wit, to be righteous and good, as the perfection and fountain of all wisdom, of all power, of all right, and of all equity. Now then let us conceive God as he is: that is to wit, with his justice, righteousness and equity: and then shall we not desire anything else than to fashion ourselves like to him.
Contrariwise if we love naughtiness and be wrapped in it, we must needs hate God. For why? Here is no talk of a naked being: we must not imagine God to be as an idol: we must conceive him with his righteousness and equity. Therefore when we hate the things that are in God, that is to say his justice and righteousness: we must needs hate his own self: for he cannot forsake himself, he cannot disguise himself, he cannot transform himself after our fashion: he continues evermore like himself. So then, (as I said before) all such as love God, need not be afraid that they shall not obey his Law and keep his commandments: for they be things united and unseparable. That is the thing which we have to mark upon this place.
And hereby we be warned to shun all stubbornness and all offending, more than we have done: for it is no small matter for us to be declared to be Gods enemies, and as makers of war against him. And yet the case stands so, as we cannot advance ourselves above him, nor turn away from him, nor shake off his yoke: but we be convicted to have been his enemies, and to have made open war against him.
And is not that a cursed thing? So then let us learn to abhor our own sins and vices, because they attain us, as traitors to God, and he must needs show himself to be our adversary party. Also here withal we be warned to resort unto God with a pure and right meaning mind. For it is not enough for us to have with held our feet, hands and eyes from evil doing: but the heart must go before, and we must serve God with a true affection: and this affection must not be enforced, but it must proceed of very love to Godward. Therefore if we mind to keep the Law well wee must know that God is a good and kind hearted father towards us, to the end we may be fully persuaded of his love towards us. And therewithal let it never sink in our hearts to dally in protesting that we love God, except the same may appear by our whole life. For when as Moses speaks here of the loving of GOD: he adds, That those which love him do also keep his commandments.
Therefore our life must bee answerable in that behalf, and be as a certificate whether we love him or hate him.
Furthermore it is not without cause that God comparing here his wrath and vengeance with his mercy, says that he will punish those that bate him even in three or four descents: and show mercy in a thousand descents to them that love him. For thereby he shows the thing which is yet better expressed in other sentences of the scripture: which is, that he is slow to wrath and forward to mercy, and therewithal long suffering, so that where as his anger lasts but a very short time, his mercy is everlasting all the life long. You see then that the very nature of God is such, as he seeks nothing but to draw men to him by all manner of gentleness, and to use his goodness towards them. When he punishes them, it is (as you would say) against his nature. Not that it is not meete for God to punish as well as to show mercy: but his meaning is to show us that his goodness is far the greater: and to be short, that he is not rigorous, but that his only desire is to utter his good will to us, if we would suffer him: for in very deed he would fain be known to be good and pitiful, and it is the thing wherein his glory does chiefly shine forth. Therefore let us mark well how it is not for naught that Moses has assigned here a thousand generations to Gods mercy: and restrained his wrath and vengeance to a three or four generations. As if he should say: It is true that our Lord will not suffer superstition unpunished. When you shall have corrupted his service and defaced his honor by gadding after your own dotages, you shall feel the punishment thereof, yea and even your children after you must be fain to feel it to: insomuch that when the fire of his wrath is once kindled upon you, it shall not be quenched again so soon as you wean for: but yet for all that he will not fail to be pitiful still, and his mercy shall always be greater than his wrath. And indeed, like as by the threat which we have heard, GOD intended to hold the world in the true religion, to the end they should not make idols and puppets to themselves so was it his will also, that the promise which is contained here should assure us to him, if we bear him the love and reverence which we ought to do: and he had lever to win us by his goodness than to restrain us by his threatening. And therefore he said, My children, look not that I should punish you. Truly if you provoke me, I will not suffer myself to be so mocked at your hands: but yet for all that, when I have told you of my displeasure, I had much lever to train you and to win you to me by mercy. Therefore I tell you that if you abide pure and sound in my obedience: I also will continue in doing good unto you even unto a thousand generations, so as your children after you shall find me the same still. Thus you see what we have to remember upon that sentence.
Moreover for a conclusion, it is not for naught that God uses the term
Mercy, not withstanding that it be as a reward for the service that is done unto him. He might well have said, I will consider the service of such as shall have honored and served me: and when men shall have loved me by keeping my commandments, I will show them that they have not lost their labor in taking pains to honor me. God might have spoken so: but he said, I will show mercy. And how may that be?
Does it not seem that if we serve God, he owes us recompense? No: but he owes that his doing good to such as honor him and follow his commandments, is not of bound duty nor for any desert of theirs: for even in so doing he uses mercy still. And the term Mercy serves to beat down all pride of men so as they may not boat of their own worker, as though they were worthy of recompense: but rather consider that thereby God meant to declare, that when we serve him the best that we can, we have still need to be born withal at his hand, and to have our faults and infirmities forgiven us. Thus are there two things for us to mark in this place. The one is that although we serve
God never so purely, yet his recompensing of us is not upon any duty that he owed unto us. For indeed whence comes our serving of him, but of his mere grace? And what can he then owe unto us? Nay, there is yet a further matter: namely that we should all of us be found faulty in his sight, if he listed to examine us rigorously. So then, whereas God recompenses us for our serving of him: he does it for his own mere goodness, and therefore not of any bound duty: but (which more is) he is fain to pardon our sins and to bear with us, yea even in the good that we do. Wherefore let us consider that God shows himself so gracious and freehearted towards us, that whereas he might make us to feel his rigor, he is contented to make us taste of his mercy by bearing with us in our infirmities. For let us not think but that without his mercy we were all undone: and that although we strove never so much to obey him, yet we should be found faulty, if he used not that foresaid gracious goodness whereof he speaks. So then, that is the thing whereunto we must flee for refuge, if we intend to be sure of our salvation.
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them better than we have done, that it may lead us to true repentance, so as being taught to fear him, we may stand in such awe, that as soon as he threatens us with his wrath, we may conceive the power that is in him, to the end that being humbled in ourselves, we may have recourse to his fatherly goodness, not doubting but that when he has once begun to show himself a father and Savior towards us, he will continue so still yea even after our decease, so that we shrink not from him through our own naughtiness and disobedience. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, &c.
On Wednesday, the 19th of June
1555 The thirty third Sermon which
is the fourth upon the fifth
Chapter
11 You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless which takes his name in vain.
F we were well advised, we needed not to be taught to yield reverence to our God: for nature ought to lead us thereto. To what end are we created in this world? To what end are we here, but to honor him to whom we be beholden for all good things, and to give ourselves to the glorifying of his majesty? That then is the end and whole sum of our life. But in the mean season, instead of honoring our God, and of applying ourselves that way: we seem to have conspired the clean contrary.
For some of us would have all remembrance of God buried: some despise him and mock him: and other some blaspheme him with open mouth: to as we show sufficiently, that we know not to what end we live or should live. Now forasmuch as there is this vice in us: God intending to redress the same, tells us that we ought at leastwise to refrain from abusing his holy name: for that is as an unhallowing thereof. And therefore has he forbidden men to take his name in vain. By these words he means, that we must consider well which is the right and lawful use of his name. Of a truth we be not worthy to take Gods name in our mouth after any manner at all, for we must remember what the Prophet Esay said in his sixth Chapter: Lord (quote he) I have unclean lips, and dwell among a people that is altogether defiled. Seeing then that we have nothing but infection and filthiness in us: it is certain that we may not take Gods name in our mouth, at leastwise if it were not that God of his goodness were willing that we should use his name, so it be to glorify him withal.
Therefore let us mark well, that when as it is said that we shall not take the name of God in vain: our Lord rebukes us for our unthankfulness, if we have not the skill to use his name as he has given us leave, by following the rule that is set down in his word: for that is the lawful mean whereby we may rightly use the name of God.
Nevertheless to the end that this may be yet plainly understood: we must mark, that under one particular, God meant to show us here what a majesty is in his name, to the intent we should not speak of it, but with all reverence and honor. Therefore he takes one particular kind, to wit, of an oath, specially when occasion serves to swear: and uses it for all prophaning of God his name whatsoever. We see how our Lord loves us, seeing he lends us his name whereby to communicate with our neighbors, so as if there happen any doubt or variance among us, it may be dispatched by that mean: that is to wit, if we be not believed, and a matter hang in doubt, the name of GOD may come in as an umber, to dispatch all controversy, so as the matter may be certain and sure by such confirmation. Is it not an inestimable goodness, that our God humbles himself in that sort, as to give us leave to use his name? Yes. And why? for it is certain that Gods majesty is so precious, as it ought not to be abased so low: but yet he vouchsafes to apply himself unto us, and therefore so much the greater is the villainy, if we unhallow Gods name in our oaths.
And that is done, not only by forswearing ourselves: but also by taking Gods name at adventure, without regarding to speak with good discretion, or whether the thing that we have in hand, is worthy to be so confirmed or no. Therefore when men go to it so at all adventure, Gods name is as it were unhallowed. It is true that GOD takes it as a kind of his service, when men swear by his name: not that he is beholden to us for it, but clean contrariwise. For as I have touched already, we must in this case consider how GOD bears with us, in that he gives us leave to use his name. But yet do we by our swearing acknowledge that God has all superiority over us. The inferior swears by his superior, said the Apostle to the Hebrews. And surely if we wish to what end an oath serves, it cannot agree but only to the majesty of GOD. For our meaning is to warrant such things as are secret and have no proof among men. But that cannot be done by any creature: God must be fain to show himself in that behalf, as he that searches mens hearts to the very bottom. And again it is not for naught that he challenges to himself the title of truth. We see then that in swearing, we do homage unto God by protesting him to be our judge, and the only party to whom we have recourse in doubtful and secret cases, because it is his office to bring them to light, and again he will maintain the truth, since the same belongs to his honor. That is the cause why God takes it to be a kind of serving of him, when men do swear by his name, howbeit so as the others be not needless.
And hereby we see that the fault of such as forswear themselves, or as swear rashly, is so much the grceuouser: for it is as a violating of Gods service, and as an abolishing of it, as much as in us lies.
As touching them that commit periuric: they be not only guilty of taking Gods name in vain, and of abusing the same falsely: but also they be traitors and wicked caitifes. Can we devise to do a greater outrage to our GOD, than to abolish or deface his truth? No: for there is nothing more peculiar unto him. And therefore it is all one as if we would pluck him out of his seat, yea and utterly bereave him of all divine honor and glory: which thing is done when men turn his truth into a lie. Therefore whosoever forswears himself, that is to say, whosoever takes Gods name with an evil conscience, whether it be to colour lies, or to beguile, or to disguise matters: surely he blasphemes in so doing. And I say expressly, if we go about to disguise matters. Why so? For many do dispence with themselves, under colour that they cannot be convicted of perjury before men.
And why is that? Because they turn the cat in the pan, and set such a face upon their matters, as it may seem that they forswear not themselves at all. But God likes not any such subtleties. Wherefore let us not imagine that we shall be quit and scape scot-free before him, when we shall have used such fetches and starting holes. Thus we see in effect, that all such as take Gods name otherwise than soundly and simply, do commit blasphemy. Let that serve for one point.
Now as for them that swear to no purpose and unadvisedly: they show well enough that they make none account of God, and that they do but dally with him. Indeed they protest the contrary: they can well enough say that their intent is nothing so: but that is but hypocrisy: for the deed itself shows sufficiently that they bear no reverence unto
GOD. If we have a mortal man in estimation, we will not take his name in vain, we would not that men should make a babbling of it, or intermeddle it with scornful and scoffing words. Nay we would take that in reproach. And would we have more privilege than the living
God? We be wretched carrions and dung: and yet would we be had in honor and estimation, and that our God should be our underling?
We see then that there are very few of good religion nowadays in the world. Although a great number pretend to be Christians: yet they never will what it is to worship God, or to do him homage, or to yield him the service that belongs unto him. For how does Gods name trot about? Men cannot bargain for a quart [of wine,] but some oath must be rapt out with it. If Gods honor were esteemed among us: surely we would abstain from such needless oaths: nay rather we would abhor them. And yet nowadays men make but a sport of them, and if a man be rebuked for his swearing, he thinks he has great wrong done him.
If there be any talk that is not for a mans profile, he will be weary of it and grieved at it, yea and find fault with it: but if any of us be so zealous to Godward, as to be grieved at the abasing of his name: by and by a quarrel is picked to him, they despite him, and gnash their teeth at him. But seeing that the world takes so fast hold of the despising of GOD, and is so hardened in it: it is a sign that there is no more knowledge of his majesty.
Again although men take so lawless leave under colour that it is an ordinary matter, and have made custom a Law: yet will God show in the end, that he makes more account of his name than men have done, and that if we make havoc of it, we shall pay dearly for it, and we shall be driven in the end, to know that we have defiled the land where we dwelt, and we must be called to a reckoning for all the benefits that we received there, and which GOD bestowed upon us with his hand, because we acknowledged not the author of them, to yield him his due honor for them. You see then that the first thing which we have to mark in this text, is that God bears with us and uses such gentleness towards us, as he is well contented that wee shall use his name in all lawful cases: by the which grant of his we may well perceive, that he is more than fatherly towards us.
Nevertheless he warns us therewithal, to be more ware in abstaining from all wicked oaths. For as for perjuries, (as I said before) it is an offering of too outrageous and cursed villainy unto him, because his truth is turned into lying, and we be false dealers to the uttermost of our power. And so you see that that is a passing deadly crime.
But it is not enough for us to refrain from permrie: it behooves us also to look that our oaths be sober, and that Gods name be not tossed among us like a tennis ball: but that necessity may excuse us in our using thereof. And forasmuch as by our swearing we give to understand that GOD has all superiority over us: therein we see that the oaths which are made by creatures are wicked and proceed of superstition. As for example, whereas in the Popedom men swear by S. Antony or by, S. John: it is all one as if they made idols of them.
And why so? For we must always bethink us of this saying of the Apostle which I alleged before, namely that by our swearing by the name of God, we owe him to be our superior, yea and our sovereign
Lord. And that is the cause also why God swears to confirm us in his promises, or rather to waken us when he sees willful and hardened in our sins, so as we be not afraid of his justice. He swears: and by whom? Even by himself. He reserves that honor to himself, as shall be declared more at large in the 6. Chapter of this book. And therefore they that swear by creatures are idolaters. By reason whereof, in speaking of superstitions, the oath is set down as a record to prove that men are turned away from the pureness of the Law. The Shepherds (said Jeremy) which have the charge of leading Gods people, must teach them to swear by the name of God: that is to say, to lay away all other oaths, and to intermingle no creatures in that beha1f.
Furthermore whereas the name of God is mentioned: let us mark that it is not the only speaking of that word, that is forbidden us: but that we must have a regard to the substance of it, as I have said already. God is not a sophister to use trifling subtleties towards us: but he has an eye to the deed itself. There are that will not swear expressly by the name of GOD: but yet they cease not to be faulty and offenders. For we must refer ourselves to that which our Lord Jesus
Christ speaks in the fifth of Saint Mathew. When you swear by heaven (said he) is it not the seat of the living God? If you swear by his temple is it not the place where his majesty rests? Then if we think we shall not be condemned, so we express not the name of God: it is a fondness. Let us not beguile ourselves therewithal: for it is too childish an excuse. For why? Does not the heaven bear a representation of Gods Majesty?
You see then that his glory is thereby diminished. As much is to be said of the earth. For it is his foot stool, as Jesus Christ auoucheth in the fore alleged text. Wherefore let us learn in few words, that we must yield such reverence to the name of God, as to put away all oaths from among us, saving so far forth as necessity requires, and as God gives us leave to borrow his name. And moreover, let us always follow this, to keep this simplicity in our talk, to say it is so assuring ourselves that whatsoever is more, is evil and condemned by the law, that is to wit, if we take the name of God in vain. And indeed there is a double mischief to be seen in all needless oaths, and wherein Gods name is not honored as it ought to be. For when men let them fly so at all adventure: it is a token that they pass not what they say. Again, whereof comes it, but only of this, that folk are so full of lying and deceit, as no man can believe that which is said to him, when one speaks to another? Needs must be great forward ness and naughtiness among them. Whereas God has given us a tongue, it is partly to the intent we should common one with another thereby, so it is as you would say the messenger of the heart, so as thereby we express the things that we have conceived in our minds. We see then that needless oaths spring of the untrustiness of men. And there needs no inquisition or long trial of the matter: for every man has his own witness in that behalf. How so ever the case stand let us learn to use such modesty in this respect, as God commands that we swear not without cause nor unrequired.
Howbeit to make this matter the easier to be understood, many do bear themselves in hand that when they swear by their faith, it is not material. Indeed the most part of them swear by nothing at all: for they have no more faith than dogs: they have neither conscience nor Religion. But yet shall not the name of Faith fail therefore to be esteemed before God: for he sets much store by it, and counts it as a holy thing, which cannot nor ought not to be so unhallowed, except we will needs make ourselves guilty, and run in danger of the threat that is uttered here, as we see. Now then let us mark well that it is not enough for us to have forborne to swear expressly By God: but also that if a man swear by his faith, or use any confirmation wherein there is any mark of Gods majesty: his name is unhallowed in so doing. And what shall then become of such as not only use false oaths to countenance their matters withal, and swear at all adventure and as it were in scorn and mockery: but do also spite God with horrible blasphemies, so as they spare neither flesh, blood, nor death nor anything else? Are such men to be held as only guilty of simple abiding of Gods name? No: but as guilty of the heinousness villainy that can be done. Behold our Lord Jesus Christ the Lord of glory, abased himself for a time as says S. Paul. Now if there were no more but this, that he being the fountain of life, became a mortal man, and that he having dominion over the Angels of heaven, took upon him the shape of a servant, yea even to shed his blood for our redemption, and in the end to suffer the curse that was due unto us: were it convenient that notwithstanding all this, he should nowadays in recompense thereof be torn in pieces, by the stinking mouths of such as name themselves Christians? For when they swear by his blood, by his death, by his wounds and by whatsoever else: is it not a crucifying of Gods son again as much as in them lies, and as at rending of him in pieces? And are not such folk worthy to be cut off from Gods Church, yes and men from the world, and to be no more numbered in the array of creatures? Should our Lord Jesus have such reward at our hands, for his abasing and humbling of himself after that manner? God in upbraiding his people says thus: My people, what have I done to you? I have brought you out of Egypt, I have led you through the wilderness, I have brought you up with all gentleness and loving kindness, I have planted you as it were in mine own inheritance, to the intent you shouldest have been a vine that should have brought me forth good fruit, and I have tilled you and manured you: and must you now be bitter to me, and bring forth sour fruit to choke me withal? The same belonged to us at this day.
For when the son of God, who is ordained to be judge of the world, shall come at the last day: he may well say to us: how now syrs? You have born my name, you have been baptized in remembrance and record that I was your redeemer, I have drawn you out of the dungeons where into you were plunged, I delivered you from endless death by suffering most cruel death myself, and for the same cause I became man, and submitted myself even to the curse of GOD my father, that you might be blessed by my grace and by my mean: and behold, the reward that you have yielded me for all this, is that you have (after a sort) torn me in pieces and made a jesting stock of me, and the death that I suffered for you has been made a mockery among you, the blood which is the washing and cleansing of your souls has been as good as trampled under your feet, and to be short, you have taken occasion to ban and blaspheme me, as though I had been some wretched and cursed creature. When the sovereign lodge shall charge us with these things, I prays you will it not be as thundering upon us, to ding us down to the bottoms of hell? Yes: and yet are there very few that thinks upon it. For if needless oaths were as greatly abhorred nowadays among men as they ought to be: they would not by & by after take such leave and boldness as they do to flesh themselves in periurte and forswearing.
As touching blasphemy, does not that world see what comes of it?
And yet would we be jealous of our own honesty and reputation, when in the mean season Gods name is trodden under foot among us. If a man have spoken amiss of ones father, he could find in his heart to make a quarrel of it, and either to few him at the Law, or else much rather to be revenged of him with his own hands, and men bear themselves in hand that they may with honesty maintain the quarrels of their parents. Behold, our sovereign Father is injured after the same manner, even the same father who not without cause is named the Lord of glory, before whose son all knees ought to bow, as Saint Paul reports to the what Philippians, even he shall be so mocked as a man could do no worse to him, except he should spit in his face: and yet notwithstanding even they that name themselves
Christians, and which pretend indeed to seek his honor, shall be the greatest and horriblest blasphemers of him. But yet for all that, as I said before, our Lord will not cease to maintain his own honor, (as he himself owes. ) When he sees men so heathenish as to deface his Majesty after that fashion, to the uttermost of their power: He makes a solemn oath that he will be revenged of it. As truly as I live (says the Lord) I will not give mine honor to another. And like as he will not have his honor conveyed over unto idols: so is it certain that the same saying has a further reach, that is to wit, that if men do falsely abuse his holy name, they shall feel in what estimation he had it. And therefore let us not look till this be accomplished upon ourselves: but let us learn to yield reverence to our GOD, and to him that has all sovereign Majesty, that is to wit, to our Lord Jesus Christ: and let us learn therewithal, to swear in such wise, as it may always be a warrant unto us, that it is he to whom we belong, and that he is our Father, our Maker, and our Judge. Thus you see what we have in effect to gather upon this text.
But withal there is a threatening added: whereby we see mens dullness, and how Satan has as you would say bewitched them, so as they conceive not Gods wrath, when it is set before them. I will not hold him guiltless that takes my name in vain. Look it is GOD that speaks. I pray you ought not the hair of them to stand up stiff upon their heads, which swear so villainously as I have mentioned before?
If a man swear by his faith unadvisedly: behold, God arms himself and says: no sir, seeing you has not honored me, you must yield an account of such treachery. God cannot away with a simple lie: and if perjury be added thereto, it is yet worse. If a third fall to blaspheming, it is the uttermost point of all lewdness and as bad as an open defying of GOD, as though we would run upon him and wound him. Now if in this case a man thinks not upon the punishment that is prepared for all such as do so falsely misuse the name of GOD: or have dishonored it, may it not be said that he is beastly drunken, and as it were out of his wits, and that Satan has made him stark blind? Alas yes: and yet nevertheless, it is as common a thing as may be. If a master should say in his house, I will be obeyed in all things: but yet there is one thing above all the rest which I am desirous to have done, and I cannot abide that any man shall transgress it, that he shall by and by bee thrust out of the doors, and be punished for it as he deserves: If a Master have a thing in such estimation, although his men be not so circumspect in all the rest, yet will they stand in some fear of this.
Now then, behold, God curses all such as shall have transgressed his Law in any point. Cursed be he that honors not his Father and mother: Cursed be he that steals: Cursed be he that commits adultery: Cursed be he that performs not all things contained in the Law. And here specially, there is a threat upon all such as shall have abused Gods name. Hereby he shows us that although he will have us to keep his Law in all points, and to direct our lives thereby yet notwithstanding he reserves still this point to himself, and will have his name to be privileged. Now if this threatening slip away for all that, so as it sinks not in our minds, nor restrains us at all from presuming to dally so with God and his Majesty: must it nor needs be said (as I have touched already) that the devil has carried us away, and that we be bereft of all wit and reason? Yes: but if this threat do not waken us now: we must find in the end that Gods publishing of it was no false alarm. And therefore let us learn to be touched to the quick, since we see that our Lord sets himself so expressly against us, and shows himself to be an adversary to all such as abuse his name.
For what cost is it to us to abstain, as well from all false oaths, as from all unadvised oaths, and specially from all blasphemies? The greatest excuse that they have which would lessen their fault, is that they cannot refrain because they be injured to it by custom. Yea, but if every man would set before his eyes that God is his judge: surely he might soon forget his swearing: and when the name of GOD were to be used, men would not do it but with great singleness of heart. In so much that if men went to law, they should have as it were Gods
Majesty present there, so as he might be beheld sitting there as judge when he were called to witness, and men should not use his name but in such wise, as Saint Paul speaks of; where he says that we must not take Gods name but in all holiness.
This therefore might well be done. But what? Our tongue runs riot even so far as to the foresaid despising of Gods name: so that cry what men can, yea and (as you would say) beat they it into us with beetles: (for the things that the holy Scripture tells us concerning the abuse of Gods name, are like mighty blows with a beetle wherewith
GOD strikes upon us:) ' and yet for all that, we continue still the same we were before, and Gods name has neither honor nor Majesty more than it had before. Yet notwithstanding, all such as have any understanding and feeling of Gods name, ought to think well upon that which is said here. And moreover (as I have declared already) when we be once warned of that which we have seen heretofore, that is to wit, that he which speaks is the Everlasting, and our Creator and Redeemer, which has showed himself more than a Father and Savior towards us: if this be well printed in our mind, surely all oaths will easily be forgotten. But if we keep on our way still: the saying of the Prophet Zachary shall be fulfilled upon us: which is, they shall see him whom they have perced, that is to say, whom they have wounded. For although men flatter one another, and make but a laughing at their oaths, and imagine that their swearing shall easily be forgiven them: yet is God wounded by it, and he will show in the end, that is not for men to rush against him after that fashion.
Here withal we have to mark, that under one kind, GOD meant to show what reverence we ought to yield in effect to his name. Indeed he speaks here expressly of Oaths: but yet this doctrine ought to be stretched further: namely that when we think of God, or hear any speaking of him, it must be done with all reverence, so as we may be wakened up, not only to honor and praise him above all, but also to consider, that even the Angels do tremble at the fight of his inestimable glory, and therefore that we which are wretched creatures and as transitory as may be, ought at leastwise to do homage to the sovereign Majesty of our GOD, whensoever he is spoken of. That is a principal point which we ought to mark well in this text.
Truly this doctrine is easy enough of itself: but it is dark to us, because it is so ill put in practice. What a sort of vain thoughts come in our heads when we think upon GOD? Indeed our nature is inclined thereunto, as of folk that are fraughted with all untruth, so as there is nothing but darkness in us. But yet for all that, if a man seed his own humor with lewd and wicked imaginations conceived against the honor of GOD: he shows sufficiently that he has conspired and considerate himself with the devil. Never the later how many are there that bethink themselves, when any lewd fancy comes in their mind, or which labor to suppress and beat down the things by force, which their own conscience tells them to be wicked and against the glory of GOD? Nay, they rather take pleasure in them, and welter in them. Now when mens spirit, that is to say, their understanding is so defiled, the residue is easily corrupted. And for proof thereof: how do men most commonly speak of God? What manner of talk have they of him? It should seem that their whole seeking is to be corrupted: there needs but a little leaven to sour the whole lump of Dough, as says Saint Paul treating of this naughty talk which mars and infects us with wicked vices. But the worst is when men speak of GOD in way of mockage: For what a thing is it that he should be scoffed at and that he should be scorned in words, not only vain and fond, but also shameful and horrible? Is it not a willful violating of his Majesty? And yet men do so, yea even over commonly, in so much as you shall hardly have long talk in any company, but somewhat shall be intermingled that may sound to the contempt of GOD. And do we not show thereby, that we never wist what it is to worship GOD? We can well enough say daily, Hallowed be your name: and yet we do the clean contrary. Needs there any other sentence of condemnation against us than that? When we come here to Church, we protest with our mouths that we desire that Gods name should be maintained in due honor: we say as much at the table; and likewise does every man both at his rising and at his going to bed, (I mean such as are not utterly brutish: for there are which wote not what praying to God means.) But as for those which have yet so much honesty as to pray unto God, they will well enough say with their mouth, hallowed be your name: but it is no sooner from their tongues end, but by and by a false oath is in their mouth, and they make Gods name to run too and fro. And what else is such falsehood, than a violating of Gods Majesty, and as a striking of him with a Dagger, or as a spitting in the face of him? Therefore as I have told you already, there needs none other Judge to condemn us for our foolish oaths, than the protestation that we ourselves make when we desire GOD to maintain the holiness of his name, and yet in the meanwhile endeavor to deface it as much as we can.
But now remains that we speak of God in all reverence, specially when his works come in talk. As how? In speaking of the weather, be it fair or be it rainy, they be marks of his Majesty. If he send us sad weather, he shows himself a Judge to make us perceive his displeasure, to the intent to make us enter into the examination of our sins, that we might be sorry for them and be led to amendment.
But instead of humbling ourselves before GOD, and of being sorry that we have offended: we become wayward as we see men commonly be, who fall to repining, and say, must this weather last ever? and so we flee not to our GOD, nor ask him forgiveness of our sins. And after the same manner deal we in all other things: for I allege but only one example, to show that when we speak of Gods works we must either perceive him to be a Father by his goodness, or feel him to be a Judge by his rigor. Therefore whomsoever God does anything that mislikes us, and is contrary to our desire and wishing: let us understand that he chastises and tames us, to the end we should enter into the examination of our sins to condemn them and to be sorry for them. If we glorify not God in that behalf, we unhallowed his holy name. Again on the contrary part, when God draws us to him by gentleness as a loving and pitiful father: it is to the intent we should be brought unto him, and honor him the more.
And if our unthankfulness be to be condemned for not honoring of him at the first words that he speaks to us: how shall we do when all things upbraid us, so as God having laid hold on us on all sides, can by no means win us to him, whereby he shows that we be utter despisers of his Majesty, and that we have trampled his works under our feet, or overturned them with our snouts like swine? I pray you shall it not redound to our dreadful condemnation, if this may be laid to our charge?
Now although God have set his mark upon all his works, so as we ought to know him both in fair weather and in foul, in heat and in cold, and (to be short, ) in all the order of nature: yet has he set his mark chiefly upon his word. Of a truth it is an inexcusable crime, when we acknowledge him not in the good things that he has made and done for us. We hold our life of him: it is in him that we live, as speaks Saint Paul. If all these benefits make us not to be mindful of God: it is too unmeasurable a churlishness already: but yet (as I said before) it has been his will that his mark should be printed above all things in his word. Let us look upon Heaven and earth, and we shall see GOD everywhere. For what else is the world than (as says S.
Paul) a lively image wherein God sets forth himself? Although he be invisible in his own being: yet does he show himself there, to the intent that we should worship him. But come we once to the holy
Scripture: there is an image wherein God shows himself much more familiarly unto us, than he does either in the skies or in the earth.
Neither Sun nor Moon, (though they give light to the world, ) do so set forth the Majesty of God, as the Law, the Prophets and the Gospel do. And yet for all that, after what manner do men speak of them?
How boldly do they deal with them? I pray you do not men take leave nowadays to speak of Gods name after their own fancy? And when they fall to reasoning upon the holy Scripture among Cuppes, in Taverns and at Tables, does their talk tend to the humbling of themselves, that they may all know their own rudeness and infirmity, and asks of God the gift of his holy spirit, to the end that we may handle his mysteries as becomes us? No: but those disputations are made as it were in way of mockery, and thereby it appears well, yea much more than were requisite, that there are very few true
Christians nowadays in the world. It is apparent that some dally with the holy scripture, and wrest it to proverbs of laughter, making it a matter to sport and play withal, as though it were but as a nose of wax for every man to fashion and unfashion at his own pleasure.
Other some hold fond discourses on it, demanding, why is this, and why is that? And again, when we come to Gods high mysteries: if anything mislike us, we would have it every whit wiped out. And that is all one as if we would pull God out of heaven.
Now then let us learn that God commands the honor and authority of his word unto us above all things: as if he should tell us that look whatsoever is contained in the holy scripture, we must receive it with all lowliness, and yield ourselves pliable to that which is contained therein. Yea and although the same be contrary to our understanding, and we could find in our hearts that God had spoken after our matter: yet let us do him the honor to imprison all our own wits, and to say: Lord, we be your scholars, and therefore we receive quietly whatsoever you has vouchsafed to teach us, assuring ourselves that the same is for our benefit and welfare. Therefore whatsoever is contained in the holy Scripture, let it be received reverently without exception. And when Gods holy mysteries come in question: let us not judge of them according to our own understanding: but if it happen that anything seem not good and convenient unto us, let us bridle ourselves, and let God have his full scope, so as his word may have all the liberty that may be. Also therewithal, when we read the holy Scriptures or come to a Sermon, let us always bear in mind to think thus with ourselves: behold, our God shows himself here, and he is set down as our judge: and therefore it is not for us to kick and spurn against him, as we see a great sort do when they come to Sermons. But what? They have conceived rancor in their heart against God and his word, and therefore they can reap; nothing by it but utter naughtiness: insomuch that they gather venom more and more, to bilk out their blasphemies at tables when men speak not to their liking. And is that (think you) a good honoring of Gods name? Now therefore, whether it be that we read the holy Scripture, or that it be treated of in Sermons: let us learn to have Gods name always in such reverence, as to quake at it when we hear it spoken of, specially when his word is preached, as is said by the Prophet Esay. For so shall we show, not only in words but also in deed, that we be true believers: and God also will owe us for his people, and in the end gather us into the heritage of the kingdom of heaven.
Now let us kneel down in the presence of our good God with acknowledgment of our faults, praying him, not to impute those unto us which we have committed heretofore: but that it may please him so to reform us to himself, as our whole seeking may be to honor him, and to glue ourselves to his service, he may dwell among us, and our Lord Jesus reign over us, both by his holy limit and by his word.
And so let us all say Almighty God heavenly father, &c, On Thursday, the 20th of June
1555 The thirty fourth Sermon, which is the fifth upon the fifth
Chapter
12 Keep the day of rest, to hallow it as the Lord your God has commanded you.
13 Six days shall you labor, and do all your businesses: 14 But the seventh day is the rest of the Lord your God, You shall not do any work therein.
Fter that he had spoken of the pure worshipping and serving of GOD, to the glorifying of his name, without taking of it either in oaths or in other things, otherwise than in way of honor, now mention is made of Gods service accordingly as he has required it in his law, and of the order which he has set down for the faithful to exercise themselves in. As for example, the [Sabbath or] day of rest was a figure, partly to show that men could not serve God dutifully, but by mortifying all that ever is of our own nature, and by dedicating themselves there withal in such sort unto him, as they may be as it were quite separated from the world. Secondly the day of rest was a Ceremony to bring the people together, that they might hear the Law, and call upon the name of GOD, and offer the sacrifices, and all other things that concern the spiritual government. Thus then we see now after what forte the Sabbath day was spoken of: but yet would it not be well understood without destination, and without laying forth of the said two parts by piece meal. Therefore we have to note, that the Sabbath or day of rest, was a shadow under the Law till the coming of our Lord Jesus Christ, to do me to understand that God requires that they should utterly cease from their own works: and that is it which I meant in one word, when I said that we must mortify all that ever is of our own nature, if we will confirm ourselves to our God. And that it is so, Saint Paul declares: and besides that, we have records now thereof in the new Testament. But it shall suffice to have alleged that which is most apparent, namely to the Colossians, where it is said that we have the substance and the body of the things that were under the Law, we have it (says he) in Jesus Christ. And therefore it was requisite for the fathers of old time to be trained in this hope, as well by the day of rest, as by some other Ceremonies. But now that the thing itself is given unto us, we must no more stay upon the shadows. Indeed the law is not so abolished, but that we ought to hold still the substance and truth of it: but yet is the shadow of it done away by the coming of our Lord Jesus Christ. If it be demanded how the fathers of old time knew that: Moses has given us understanding thereof, as is showed sufficiently in the Book of Exodus, For God having set forth his Law in the twentieth of Exodus, which he uttered unto Moses, tells him to what end it tended, saying that he had ordained the Sabbath day, to be as a warrant of the sanctifying of the people of Israel unto him. It is (says he) a badge of my holiness which I have ordained among you. Now when as the scripture speaks to us of being made holy unto GOD: it is to separate us from all things that are contrary to his service. But where is such pureness to be found? We be in the world, and we know that in the world there is nothing but utter forwardness and naughtiness as says
Saint John in his Canonical Epistle. But men need not to go out of themselves to have battle against God and his righteousness: for all our senses and all our affections (says Saint Paul in the eight to the Romans) are enemies unto God. When men give heed to their own thoughts, desires, likings, and lusts: they make open war against
God. We know how it is told us in the sixth of Genesis, that all that ever man can imagine is always evil, and that all that ever man devises in himself and has of his own store, is utterly untoward and corrupt before God. So then, we see well that we cannot be sanctified to our God, that is to say, we cannot serve him undefiledly, except we be separated from the defiling that are contrary to him, and that the things which are of our own nature be abolished. Now it was requisite that all these things should be figured to the ancient fathers, because Jesus Christ was not yet fully revealed unto them.
But we in these days have the full accomplishment and performance of all things in Jesus Christ. And for proof thereof, Saint Paul says that the old man is crucified with him. Whereas Saint Paul speaks after that sort of the old man, he means the things that we have from Adam, all which must be ripened and done away. Not as touching the substance of our body or of our soul, but as touching that naughtiness that is in us. The blindness that makes us to go astray, and the wicked lusts & likings which are utterly disobedient to Gods righteousness, must be beaten down, because they be drawn from Adam. And how is that done? Not by our own power or policy: but by our Lord Jesus Christ: who by dying for us, to wipe away our sins that they might no more be imputed imputed unto us, has also purchased us this prerogative, that by the power of his holy spirit we be able to forsake the world & ourselves, so as our fleshly affections shall not overmaster us. And although we be full of disobedience: yet shall Gods spirit overrule us, to hold them down & to keep them in awe. And therefore it is said; we be risen again with him, as S. Paul declares likewise in fore alleged text to that Colossians. But this was not yet manifested under that Law. Therefore it was requisite; the fathers which lived at that time, should have some help, such as; sacrifices were, to feed them in the hope of the death of our Lord
Jesus Christ, so as they might know that their sins were cleansed away by blood of that mediator. Likewise they had; Sabbath day as a warrant of the grace; was purchased us to mortify our thoughts & affections, that God might live in us by that power of his holy spirit.
Now we have some entrance to conceive that which was touched briefly before: that is to wit, that the Sabbath day was as a figure, to represent that thing; was fulfilled indeed at that coming of our Lord
Jesus Christ. And therefore let us mark well, that the Sabbath day extended to whole service of God, to show that men could not honor him purely, but by renouncing themselves, & by being separated from the defilements of that world & of their own flesh. And for the same cause were the Jews rebuked likewise by the prophet Ezechiel for not keeping the Sabbath day. And it is told them in such wise as if they had broken the whole law generally. And not without cause: for he that despises the Sabbath day, has (as much as in him lies) thrust the whole service of God under foot. And if the day of rest be not kept: all the residue is nothing worth, according to this saying of that Prophet Esay, that men must bereave themselves of their own virtues, and be contented to forgo them: or else it is not the Lords
Sabbath, neither does he like or allow of it. Hereby we see that it is to no purpose to observe the ceremony alone. For had the Jews kept the ceremony newer so straightly in assembling together on the Sabbath day, without stirring one finger in their household business, & yet in the meanwhile nourish their own wicked affections, & afterward put them in effect: it had been but a mocking of God, by abusing of his name, and by defacing and falsifying the whole order that he had ordained accordingly also as he upbraids them. But the chief thing was to have an eye to the true meaning of the figure: that is to wit, to the spiritual serving of God. And yet therewithal it behooved the Jews to keep the ceremony also that was commanded them. For God did so bridle them, as he vouchsafed not to let them have the substance of things (alone by it self,] but he would that they should also have the shadows of them therewithal, until the coming of our Lord Jesus Christ.
And hereby we see the thing that S. Paul speaks: namely that as now we be no more tied to the old bondage of keeping the Sabbath day.
For we must do so much honor to Jesus Christ, as to hold ourselves contented with that which he has brought us in his own person, without the having of the outward things any more that were under the law. Now we see how this observation concerns us at this day. As touching the ceremony itself, it is past as I said, and therefore we must come to the substance: which is, that to serve God well, we must learn to forbear all our own wills, & all our own thoughts & affections. And why? Because; when we will needs be wise in our own conceits to imagine this or that to serve God withal, we mar all.
Therefore our own wisdom must be laid down, & we must hear God speak, without following our own will or fancy. Thus the first entrance to keep the Sabbath day as we ought to do, is, not to believe the thing that seems good to ourselves: for we must rest. And how must we rest? Wee must understand at a stay, so as our thoughts run not roving abroad, to invent one thing or other. We must (say I) continue quietly at one slay in the obedience of our God. And when we be tempted by our own lusts, we must consider that all our lewd and disobedient affections, are enemies to God euerichone of them.
Therefore we must rest still in that behalf, and refer ourselves unto
God, that he only may work in us, and guide and govern us by his holy spirit.
Hereby we see God over slipped not anything, when he ordained the Sabbath day. And since it has so large a scope: what want we more to teach us a pedal doctrine of holiness, when we hate the things which the holy Ghost has set before us? The matter is that we should live holily in the obedience of our God. And how is that to be done? Even by receiving his single words, and by fashioning ourselves according to his righteousness. Now forasmuch as the things which we have of our own nature, are contrary thereunto: we must begin at this end of renouncing ourselves. That being done, we have all that is requisite to the serving of God. But is very hard to be done. And therefore when we hear that God commands us to keep the Sabbath day, let us look that we mark, and consider that it wil not be done with playing, but that we must enforce ourselves: & we shall have profited greatly all our life, if we keep it well, that is to wit by renouncing whatsoever we have of our own, and by dedicating ourselves wholly unto our God. And we ought to be the more inflamed to the spiritual keeping of the Sabbath' of the Lord, seeing we be set free from the slavish subjection of the law, and God has granted greater privilege to us, than he did to the fathers of old time: insomuch that he is contented with our mortifying of the old man, to be renewed again by the power of his holy spirit, & we be no more bond to the ceremony that was kept so straightly under the law. Seeing that God handles us so lovingly: it binds us the more to have an eye to the principal, that we may observe it duly. Yea & we must not allege; the ancient fathers had that ceremony to quicken them up, which served them as a spur: for inasmuch as our Lord Jesus Christ is come, we have much more than the outward and visible sign. And forasmuch as all the things that were figured in those shadows, are accomplished in him: we must not crave still the things that were under the law. Thus you see how the thing that is ordained here concerning the Sabbath day, is now fulfilled, at leastwise as in respect of the truth of the figure, which the fathers had but in shadow. And in very deed look what was commanded concerning the day of rest must needs belong to us as well as to them. For let us take Gods law in itself, and we shall have an everlasting rule of righteousness. And it is certain that under the ten commandments, God intended to give a rule that should endure forever. Therefore let us not think that the things which Moses speaks of the Sabbath day, are needless for us: not for that the figure remains still in force, but because we have the truth thereof. And for the same cause the Apostle in the fourth to the Hebrews, applies the things that were spoken of the Sabbath day, to the instruction of the Christians and of the new Church. For he shows us that we must fashion ourselves like to our GOD, and that this is our full felicity and perfection, because the whole sovereign welfare of man consists being created after the image of God. What is to be done now, seeing that the said image is defaced by sin, but that it may be repaired again? You see then that the way for us to attain to perfection, is to fashion ourselves like to our God and to yield to his will, and to inquire of his works: that we may do the like. Wherefore let us understand that to serve God well, we at this day be commanded to strain ourselves to the uttermost of our power, to subdue our own thoughts, affections and desires, that God may reign in us and rule us by his holy spirit. And therefore it is in vain for all hypocrites to gloss, & to set a fair countenance upon their doings. For so long as wicked covetousness lies lurking in their hearts: so long as they be full of envy, rancor, ambition, cruelty, or guile: it is certain that they do nothing else but break the Sabbath day. And therefore we may conclude that they overthrow the whole service of God, according to that which I alleged before out of Ezechiel. As much is said thereof
Jeremy. And indeed that is that cause why the ceremony was so straightly looked to under that law. Think we that God did ever take pleasure in mens idleness? no surely. But he punished the party as for that wrought upon the Sabbath day, as him that had murdered a man. And why so? It seems to be a cruelty, that a man should be put to death for cleaving of a little wood upon that Sabbath day, as he had committed a murder. But yet does God condemn him to death that cleaved wood upon the Sabbath day. And why? Because that under that figure was comprehended the whole service of God. And for the same cause is it said in Jeremy, that they bear burdens, and went to cart upon Sabbath day: and when that was so despised by the Jews, it was a traitorousness, whereby they showed that they made no reckoning of the laws at all. So then, to come again to ourselves, seeing that we have not this figure so straightly nowadays, but God has given us a greater liberty, which was purchased for us by the death and passion of our Lord Jesus Christ: let us learn to give ourselves earnestly unto him, and to understand (as I said before) that we may all travel in all the residue, and yet it shall be to no purpose unless our affections be bridled, so as we strive to renounce all our own thoughts and desires, in such sort as God may have the whole governing of us, and we protest that we desire nothing else than to rest in him. And for the same cause also does God set forth himself to us for an example. For he thinks it not enough to command men to rest: but also shows them the way. For after he had created the worlds and all that is therein, he himself rested. Not that he was weary or had any need of rest: but to assure us to behold his works, that we might rest in them, and therewithal fashion ourselves like unto him. Will we then keep the spiritual rest? like as it is said that God rested from his works: so must we rest also, ceasing to do what seems good to ourselves, and whatsoever our own nature covets. If this example of God provoke us not: we show well thereby that we neither seek nor in anywise covet our own welfare, but that we will needs continue willfully in our wretched and cursed fate. The sovereign welfare of men (as I said before) is to stick unto God & to be knit unto him. Behold, our Lord calls us to him, & tells us that we can have no true holiness nor union with him, but by resting from our own works. Now if we be so unruly, that we will always be occupying of our arms & legs, & be still doing what we think good: surely it is as a breaking of that band that is between God and us, & a separating and estranging of ourselves from him as much as in us lies. And does it not appear thereby, that we seek to be left up as a pray to Satan, to be carried & harried away by him, for want of being any more under the protection of our God? Yes: but what for that?
There are very few that think of that. The world sees what liberty all men take to themselves. If one come & tell a man that he must not walk after his own fancy. Tush (said he) I know how to behave myself. But a man could not devise to spite God more manifestly, than by inch rebelliousness. It is all one as if we would need show that we will not that he should have any superiority over us. Indeed men will not be acknowledged that it is so: but yet it is so in very deed. For (as I have said already) it is no serving of God, unless we begin at the abstaining from our own thoughts & affections.
Therefore when men will needs be self wise & trust to their own wit, so as they take leave to do what they list, & to follow their own affections & fancies, & labor not to repress them, but are offended when others go about to reclaim them: it is a sign that they never will what it is to serve God, nor that it is the chiefest point of the law. And therefore let us mark well, that whereas God alleges his own exam example: it is to assure us gently to that keeping of spiritual Sabbath or rest we might think ourselves unhappy to be separated from him, as I touched before. And behold, that band of this conjunction is that we withdraw not ourselves from his religion & truth, but suffer ourselves to be ruled by him.
But now it may be demanded, why that Jews were commanded to rest but only the seventh day: for our renouncing of our own thoughts & affections, must not be for one day in a week: but we must continue in that mind all that time of our life. To be short, the rest that God commands us is everlasting, and not by pangs or fits as they say. And why then chose he but one day of the week? It was to show us, that when we have done what we can to renounce our wicked lusts, our false pretences, and whatsoever else is of our own nature: yet shall we never be able to attain fully thereunto, till we be quite & clean bereft of our flesh. True it is that faithful ought to keep a continual Sabbath all their life long, by forbearing their own veils and works, & by endeavoring to give themselves over unto God with all humility & submission, so as they may obey him quietly: l say we must do so, or else all that service that, we be desirous to do unto
God, shall be but a feigning, & he will disallow it & reject it.
Nevertheless we cannot so discharge ourselves in renouncing our affections, but that there will always be somewhat worthy of blame in us. S. Paul does indeed glory that the world was crucified unto him, & he unto that world: but yet for all that, he ceases not to say, that his flesh fights against his spirit, so as there is never any agreement betwixt them. Yea and he confesses in that seventh to that Romans, that he felt such strife continually in himself, as he did not that good that, he would have done, that is to say, he performed it not with so earnest affection, nor was so fully determined to walk according to that will of God, but that he had always some lets to hinder him, so as to his own seeming, instead of running strongly, he did but go limpingly. Since it is so: let us mark that Gods ordaining of that seventh day to rest in, was not without cause: for thereby he does us to understand, that we cannot attain to that perfect holinesses which he requires at our hands, neither in one day, nor in one month. Why so? Because that when we have sought never so lustily against the affections of our flesh, & against our wicked thoughts: there will always remain some drugs still, till we be fully united to our God, & that he have taken us up into his heavenly kingdom. Until time, we shall always have some temptations, trouble, & unquietness in us, so as we shall well perceive (I mean such of us as endeavor to serve
God) that we be still subject to many temptations, & to the feeling of a number of stings whereby we be provoked to this or that. And are not all those things as many hindrances to hold us back from the spiritual rest? If a man rested himself in God as he should do: he should not conceive anything at all in his mind, that might turn him aside from the right way. He should not have any wicked lusts or likings. All inch things should be far from him. Now then when as we conceive a number of lewd imaginations: then does Satan step into assail us, & to vex us with unquietness. And when our mind is once inclined to do evil: there are a number of things in us, that tickle us & set us still forward. And although we hate that evil, yet so it is, that by such temptations we are provoked to go through with it. And thereby it appears that it is not an easy matter to wind ourselves from our wicked lust, & to bring to pass that they may no more reign in us. So then let us go forward with this endeavor of keeping Gods spiritual Sabbath, for we shall never attain fully to it, unti1 that end of our life.
But hereby we be put in mind of two things. The one is to mislike of ourselves, & to mourn continually, & to consider that although to our own seeming we have taken never so great pain to obey our GOD: yet notwithstanding we be but yet on our way still, and we come far short of fulfilling the things that are required and commanded in the law. Thus have we a cause to humble ourselves, because God shall always find enough and too much to condemn in us as concerning our serving of him, and also because that the spiritual rest is not yet such as he has commanded, nothing near. And like as we have occasion to humble ourselves & to be sorry with true repentance: so ought we on the other side to be the more moved & quickened up to go forward, since we see our own wants as thus: True it is that God has given me the grace to be desirous to serve him: but how do I behave myself therein? Alas I am yet far off from doing it. Since we see it is so: what should we do but enforce ourselves? Therefore with our abhorring of that' evil which is in us, let us also be the more earnest to profit still in this rest, & to go forward in it, & let every of us daily call himself to account. You see then that God having given us occasion to humble ourselves all the time of our life, shows us that we so must be earnest in correcting our vices, & in mortifying our flesh daily more & more, & consider that it is not enough for us to have our old man crucified in part, unless we be also quite buried with Jesus Christ, as says S. Paul in the seventh to the Romans before alleged. Thus much concerning the seventh day, whereof mention is made in this place.
Now must we come to the second point: which is, that (as I have said already) that Sabbath day was a policy or order whereby to exercise the faithful in the service of God. For that day was ordained for men to assemble in, to hear the doctrine of the law preached, to communicate together with sacrifices, and to call upon the name of God. As touching these points, it belongs as well to us as to the people of old time. For albeit that the figure be ceased, (I mean the same that S. Paul speaks of in the epistle to the Colossians:) yet notwithstanding, so much as concerns the order, continues still and has his use. And to what end serves this order? To assemble ourselves in the name of God. True it is that this ought to be done continually: howbeit for our infirmities sake, or rather by reason of our slothfulness, it is requisite that some one day should be chosen out. If we were as earnest in serving of God as we ought to be: we should not appoint one day in a week, only but every man ought to meet both morning and evening without law written, to be edified more and more by Gods word. And truly this exercise is more than needful for us, considering that we be so inclined to will, as there needs not anything to thrust us out of the way: and therefore it were expedient for us to come together daily in the name of God. But what? We see that men will scarce meet upon the Lord his day, and that most of them must be held to it as it were by force. Considering then that there is such infirmity in us: let us understand that this order was not made all only for the Jews, that they might have some day wherein to come together: but also for us, so as it belongs to us as well as to them.
But yet herewithall we have to mark, that this is not all: for it were a very slender order to have a rest of our hands and feet, and to go no further than so. What then? we must apply this rest to a higher purpose: we must refrain from our own business which might hinder us from the minding of Gods works: and we must call upon his name and exercise ourselves in his word. If we spend the Lords day in making good cheer, and in playing and gaming: is that a good honoring of God? Nay, is it not a mockery, yea and a very unhallowing of his name? Yes. But when the Shop windows are shut in on the Lords day, and men travel not as they do on other days: it is to the end we should have the more leisure and liberty to intend to the things that God commands: that is to wit, to be taught by his word, to meet together to make confession of our faith, to call upon his name, & to exercise ourselves in that use of his Sacraments. That is the purpose whereunto this order ought to serve us, But now let us see if those which name themselves Christians, discharge themselves as they ought to do. Behold, a great number think to have that Lords day most free to follow their own business, & reserve that day for the same purpose, as though there were none other day for them to appoint upon of all the week long. And though the bell toll to bring them to the sermon, yet it seems unto them, that they have nothing else to do, but to think upon their business, and to cast up their accounts concerning this and that matter. Other some fall to gluttony, and shut up themselves in their houses, because they dare not show a manifest contempt in the open streets: but yet the Lord his day is to them but as a covert to shrink aside in from the Church of God. And hereby it appears what affection we have towards all
Christianity, & towards that serving of God, seeing we make that thing an occasion of withdrawing ourselves further of from God, which is given us for a help to bring us nearer unto him. And again, be we once gone astray: it serves to pull us quite and clean away. And is not that a devilish spite of men? yet notwithstanding it is so common a thing, as is pity to see: and would God that examples were more rare and further of to be found. But that world sees how all things are unhallowed, insomuch that most folk have no regard at all of that using of that day, which was ordained to withdraw us from all earthly cares and affairs, that we might give ourselves wholly unto
God.
Furthermore we must understand, that the Lord his day was not appointed all only to the hearing of Sermons: but to the end we should apply the rest of the time to the praying of God. Yea verily.
For although he feed us every day: yet do we not mind his gracious benefits sufficiently to magnify them. Indeed it were a poor thing if we minded not Gods benefits but upon the Lords day: But because we be occupied too much about our own affairs on the other days, therefore we be not so much given to serve God in them, as upon the day which is assigned wholly thereunto. The Lord his day then must serve us fur a tower to mount up into, to view Gods works a far of, as a time wherein we have nothing to let us or to keep us occupied, but that we may employ all our wits to consider the benefits and gracious gifts that he has bestowed upon us. And if we can put this thing well in vre (that is to say, if we can consider Gods works), upon the Lords day, surely we shall be the more given unto it all the rest of the week after, and the minding thereof will as it were fashion and polish us beforehand, so as our musing upon his works long before to the intent we may know how to fare the better by them, will lead us to yield thanks unto our God upon the Monday and all the week after.
But if the Lords day be spent not only in games & past times full of vanity, but also in things quite contrary to God, so as men think they have not kept holy the Lord his day, except God be offended diverse ways: if the holy order which God ordained to bring us to him, be broken after that fashion: is it any wonder though men play the beasts all the week after? What is to be done then? Let us assure ourselves that it not enough for us to go to some Sermon upon the Lords day, to receive some good instruction & to call upon the name of God: but we must also digest the same things, and bend all our wits to consider the gracious things that God has done for us: and by that means we must frame ourselves to the things that may lead us to our God, without further travel on Monday or of all the week after.
And to the intent we may not do aught else than record; things by good leisure, which we had learned before: let our minds be discharged of all things that may hinder us, or pluck us back from the considering of Gods works. Thus you see what the order is which we must keep at this day. It is not to keep the ceremony so straight as it was under the bondage of the law: for we have not the figure or shadow any more. But it serves to call us together, that we may be inured according to our infirmity, to apply ourselves the better to the serving of God, and to dedicate that day wholly unto him, so as we may be utterly withdrawn from the world, and the same may stand us instead all the rest of the week, as I said before.
Yea and we have to mark also, that it is not enough for us to think upon God and his works upon the Lords day every man alone by himself: but that we must meet together upon some day certain to make open confession of our faith. Indeed this ought to be done every day as I have said before. But yet in respect of mens rawness, and by reason of their slothfulness: it is necessary to have one special day dedicated wholly thereunto. It is true that we bee not bound to the seventh day; neither do we (in deed) keep the same day that was appointed to themes: for that was the Saturday. But to the intent to show the liberty of Christians, the day was changed because Jesus
Christ in his resurrection did set us free from the bondage of the law, & cancelled the obligation thereof. That was the cause why the day was shifted. But yet must we observe the same order of having some day in the week, be it one or be it two, for that is left to the free choice of Christians. Nevertheless, if a people assemble to have the Sacraments ministered, and to make common prayer unto GOD, and to show one agreement and union of faith: it is convenient to have some one day certain for that purpose. Then is it not enough for every man to withdraw himself into his own house, whether it be to read the holy scripture or to pray unto GOD: but it is meete that we should come into the company of the faithful, and there show the agreement which we have with all the whole body of the Church, by keeping this order which our Lord has so commanded. But what?
There a man may see too apparent unhallowing of Gods service. For (as I have touched before) are there not a great sort which could well find in their hearts to show that they do but mock God, and that they would fain be exempted from common law? It is, true that they will come to a sermon a five or six times a year. And what to do there?
Forsooth even to mock at God and at all his doctrine. Indeed they be very swine, which come to defile Gods temple, and are worthier to be in stables than there, and they were better to keep themselves at home in their stinking cabans. To be short, it were better that such rascals and filthy villains were quite cut off from the Church of God, than that they should come and intermingle themselves after that sort in company with the faithful. But yet how many times come they thither? The bell may ring well enough: for look where a man left them, there shall he find them. So then we ought to be the more diligent and careful, in quickening up ourselves to make such confession of our faith, as God may be honored with one common content among us. And besides that, all superstitions must be banished. For we see how it is an opinion in popery, that God is served with idleness. It is not after that sort that we must keep holy the Sabbath day. But to the intent it may be applied to the right and lawful use, we must consider (as I said before) how our Lord requires to have this day bestowed in nothing else, but in hearing of his word, in making common prayer, in making confession of our faith, and in hating the use of the Sacraments. Those are the things that we be called to. Howbeit, we see how all things have been corrupted & confounded in the Popedom. For like as they have allotted days to honoring of their he Saints and she Saints, and set up images of them: so have they surmised that they were to be worshipped with idleness. But seeing that world is, so given to corruption: it stands us so much the more in hand to mark well this discourse concerning the Sabbath day, as it is set down here by Moses. And let us consider to what end our Lord commanded the people, of old time, to have one day in the week to rest in: to the intent that we knowing how the same is abolished by the coming of our Lord Jesus Christ, may take ourselves to the spiritual rest, that is to say, dedicate ourselves wholly unto God, forsaking all our own reason and affections. Again let us retain still the outward order, so far as is meete for us, that is to wit, of forbearing our own affairs and worldly businesses, that we may intend wholly to the minding of Gods works, and occupy ourselves in the consideration of the good things that he has done for us. And about all things let us strain ourselves to acknowledge the grace that he offers us daily in his Gospel that we may be strengthened in it still more and more. And when we have bestowed the Lord his day in praising and magnifying Gods name, and in minding his works: let us show all week after, that we have profited in the same.
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done. And forasmuch as we can by no means serve him, until the forwardness that is in us be done away, and inasmuch as he has told us that we shall not cease to fight against his righteousness, to long as we give head to our own lusts and imaginations: it may please our good God to grant us such grace by the power of his holy spirit, as we may be fully fashioned like unto him that died and rose again for us to mortify us and to quicken us.
So then let us bear the mark of our Lord Jesus Christ even in renouncing ourselves, and let us so submit us to his will, as our whole seeking may be to be fashioned like to his righteousness, that his law may be fulfilled in us even as it is spiritual, and we be changed from flesh to spirit, to live under his obeisance. And because there is always so much in us to be misliked: it may please the same good GOD to bear with our infirmities, until his rest be fully brought to pass in us, and that he have taken us up into his heavenly kingdom. That it may please him to grant this grace not only &c, On Friday, the 21st of June 1555 The thirty fifth Sermon which is the sixth upon the fifth Chapter
13 Six days shall you labor &c.
14 You shall not do any work therein, yourself, your Son, your daughter, your manservant, your woman servant, your Ox, your Ass, and your cattle, and your Stranger which is within your gates, that your manservant and your woman-servant may have rest as well as yourself?
15 Remember that you was a servant in the land of Egypt, and that the Lord your God brought you thence with strong hand and arm stretched out. And therefore the Lord your God has commanded you to keep holy the Sabbath day.
Declared yesterday how and why the commandment of keeping the Sabbath day was given to the Jews. I told you briefly how it was a figure of the spiritual rest which the faithful ought to observe, to serve God in. Howbeit our Lord Jesus
Christ has brought us the performance thereof, so as we must no more stay upon the shadow of the Law, but content ourselves with the crucifying of our old man by the power of the death and passion of our Lord Jesus Christ, that we may be retitled to serve our GOD thoroughly. But yet in the meanwhile we have need of some politic and order among us. Therefore it is expedient that there be a day of rest for us to meet together, that we be confirmed in the doctrine of God, and profit daily therein, that is to say, all the time of our life, and also be occupied in calling upon his name; and in making confession of our faith: and that therewithal the residue of the day be spent in considering the benefits that we receive from time to time at Gods hand, that he may be the better glorified for them.
And now we have to mark what is said in Moseses text. Six days shall you labor, says the Lord. This must not be taken as though God commanded us to labor. It is true that we be born thereto, and we know that God intends not that we should be idle, while we live in this world: for he has given men hands and feet and cunning and wit.
Yea and even before there was any sin, it is said that Adam was put into the garden to dress it. But the labor that men take now, is a chastisement for sin. For it is said unto them, You shall eat your bread in the sweat of your brows: that is a curse which is laid upon all mankind. For we be not worthy to enjoy state that was given to our first father, which was to live in pleasure without much troubling of himself. Notwithstanding, even before sin came into the world, and before we were condemned of God to this painful and constrained labor, it behooved men to occupy themselves in some exercise. And why? For it is against our nature to be as unprofitable blocks of wood. So then it is very certain that we must apply the whole time of our life to some labor. Nevertheless here is no precise commandment given of laboring six days. For in very deed there were other solemnities besides the Sabbath day, under the Law: There were other feasts which might fall in the midst of the week.
But for as much as the number of them was small, (for they were but fower days in the year:) here is no mention made of them: he speaks but only of the Sabbath day. And whereas it is said you shall labor six days: our Lord shows us that we have no cause to grudge of the giving and bestowing of one day upon him, seeing he leaves us six for one. As if he should say, is it a great matter to you that I should chose out one day to be reserved wholly to my service, so as you shall do nothing therein but read and exercise yourselves in my law, or hear the doctrine that shall be preached unto you and come to the temple to be there confirmed by the sacrifices that shall be offered, and to call upon my name, and to protest that you be of the fellowship of my people? Should this grieve you seeing you have six days free and whole to do your business and affairs in? Seeing then that I deal so courteously with you: as to require but one day of seven: is it not too great an unthankfulness, if you complain of that time as though it were misbestowed, as who should say you were so churlish and niggardly, as to grudge me the seventh part of your time? I give you your whole life the sun never shines upon you, but you ought to consider my goodness, & that I am a freehearted father towards you.
For I make my sun to shine, to give you light to go by that every of you might do his business. And why then should not I have one day of seven, wherein every man shall surcease from his own business so as you shall not be entangled in any worldly care, but that you may have leisure to think upon me? We see then that this saying of laboring six days, is not set down as a commandment, but rather as a grant that God makes even in way of upbraiding men with their unthankfulness, if they do not observe the Sabbath day and keep it holy as is spoken of it here.
But hereof we may gather a good and profitable lesson: which is that when we be slow to obey God, we must consider his benefits. For what should more sharpen our desire to follow Gods commandments, than to consider that he deals not roughly with us, nor over presses us not? behold God could rein us with a straight bit if it pleased him: he could drive us to so hard things as there should be no means to get out of them but he has a consideration to guide us as a father does his children. Seeing then that he does so bear with us: ought we not to be the more provoked to do as he appoints us? yes. So then, as often as Gods commandments are hard unto us, or at leastwise seem to be so: let us assure ourselves that he does not press us so much as he could, nothing near. For if God lifted to use his right with extremity: we should be tormented out of all measure.
Therefore let us understand that he bears with us, and that he uses more than fatherly goodness in that behalf. It is true that the law of GOD is impossible unto us, insomuch that we be not only unable to observe it throughout: but also if a man would of his own natural power discharge himself to Godward, he could not stir one finger, nor have one good thought to know which way to begin. And so far off are we from being able to obey GOD, and to execute the things that are contained in his law: that all our thoughts and affections are enmities against God. If men could through their own power perform the Law: it should be said to them, Labor you. But contrariwise it is said, Best you, to the end that God may work. The law then may well be impossible as in respect of us, but yet is it possible for GOD to print it in our hearts, and to govern us by his holy spirit, yea even in such wise as it shall be a sweet and light yoke unto us, and there shall be no hardness in it that may weary us. Therefore when men have looked well about them: they shall find that God bears with them, as a father that pities his children. And therefore let us learn to be thankful, and to be the more forward to serve our God, seeing he commands us no such things as ought to seem over bitter or painful to us, but has a regard of our ability.
Thus yet see what we have to mark upon this text, where our Lord shows that he leaves men their commodity. True it is (as was touched yesterday) that we ought to bet so spiritual, as to assemble every day to call upon the name of God, and that we ought to mount up to the heavenly life, leaning all our worldly businesses. But what? God sees that we be compassed about with our flesh, that we creep upon the earth, and that our infirmities carry us away in such sort, as we cannot lead the life of Angels. God therefore beholding such rawness
& weakness in us, and rewing our inability to discharge ourselves fully of our duty: releases us, and utters not his uttermost rigor, but says he is contented if we allow him one day: or rather if that day serve us for all the rest of the week, God is contented with it. And why? For (as I said) he goes not to extremity: because he knows that we be too feeble. Seeing then that he bears so with us, and leaves our commodity to us: we be so much the more lewd, unhonest and inexcusable, if we be not inflamed to glue ourselves over unto him.
Now it is said therewithal, that neither manservant, nor womanservant, nor Ox, nor Ass, nor any other Cattle must labor on the Sabbath day, no nor any stranger within your gates. As concerning cattle, it might be thought strange that God should comprehend them under the keeping of the Sabbath or day of rest, seeing it is a high and heavenly mystery, as was declared yesterday.
Does such geere belong to Oxen and Asses? GOD. says, I have given you the Sabbath day, to be as a sign that I make you holy, and that I am your GOD which reigns among you. This is not common to all mortal men. For God grants not such grace and privilege to the Paynim and infidels, as to make them holy: He speaks but only to the people whom he adopted and chose to be his heritage. But now seeing that the Sabbath day is a sign of Gods separating of his faithful Church from all the rest of the world: wherefore is it extended unto Oxen and Asses? Let us mark that it is not done for the brut beasts sakes: but to the intent that men should have a monument before their eyes, to be the more touched therewith. This Sacrament then concerns not the beasts, which have no understanding nor reason: but it concerns men, who ought to make their profit of it. We see that the Sacrifices were made of the brute beasts: we see there was great preparation in that behalf: there were vessels of gold and silver & such other like things: and whereas all there things were hallowed, is it meant that God did put his spirit into the corruptible metals, and into the other things that have no feeling? No: but all this is referred to the men, for whose use and commodity they are made. God does not only serve his own turn with them in this present and brittle life: but also give them to us as tokens of his favor, to be as means and helps to draw us up to heaven. Now then, whereas God would have the Oxen and Asses to rest the seventh day: it is not meant thereby that he makes them partakers of the spiritual rest that we spake of before: but it was done to the end that Jews beholding their Stables and stalls shut up, should consider thus with themselves: Lo: God sets us down this sign and visible Sacrament before our eyes, and extends it even to the brute beasts: and that is to the end that we on our part should be held the better to his service, and consider that it were a breaking of the whole law if we should not think upon the thing that is chiefest in all our whole life: namely if we should not learn to forsake ourselves, and no more follow our own likings, reason, and wisdom, but suffer our God to rule us, and become as dead creatures that he may live in us, and not follow our own swinge anymore, which is utterly corrupted. After this manner should the Jews have looked upon the visible sign that extended men to the beasts, to the end it might have restrained them so much the more, and they by that mean have been put in mind to have kept the Sabbath day with all reverence.
Also we see how God at all times handles men according to their hardness, and how he has provided convenient remedies for them, because they be not overhasty to come unto him, until they be drawn thither after that fashion. And this serves not only for the Jews, but also for us. Then let us consider the goodness of our God, since we see he is not unmindful of us, nor over slips anything at all that may remedy our vices. And therewithal let us also consider the untowardness that is in ourselves, to the end that we flatter not ourselves nor give head to our affections, seeing it is so that we have need to be constrained, and that God should give us strokes with the spur, as it were to resty horses. Seeing then that God quickens us up after that fashion, let us assure ourselves he does it not causeless, but because we be forward and stubborn. And therefore let us mislike of all our affections, and learn to imprison ourselves, so as nothing may withhold us from following the trace that God commands us. And although our nature strive against it, yet let us so bridle the same, as we may go through without ceasing, even till we be fully obedient to our God.
Thus you see what we have to remember upon this place, besides that which shall be spoken anon concerning menservants and women servants, whereby God puts the Jews in mind, that they had been servants in the land of Egypt, and therefore that they ought to deal gently with such as were under their power. Your manservant (says he) and your woman servant shall rest themselves. And why? for you yourself has been in bondage. [The time has been that] you wouldest fain have had some rest and refreshing given you.
Therefore now you must use the like gentleness towards such as are under your hand. Here it should seem that God ordained not the Sabbath day for a spiritual order only, as is said before: but also for charities sake. For he says, if you yourself were in bondage, wouldest you not that other men should give you some release? couldest you find in your heart to be always toiling? No surely. Therefore must you also bear with others. Now this is not done for the service of God, but rather for common charities sake which ought to be between neighbor and neighbor, how far so ever they be underlings to us in degree. Howbeit inasmuch as this commandment is contained the first table of the Law: surely the thing that is touched here, is but an accessory, I say the first table. For not without cause has God divided his law in such sort, as that he wrote it in two stones. Could he not have written it all in one stone if he had listed? Yes. Why then was it made in two parts? It was not without cause. For there are two principal points in Gods Law. The one concerns our duty towards him, & the other concerns our duty towards our neighbors in being conversant with them. For the end whereunto our whole life ought to be referred, is first of all, that upon knowledge that we have a God to whom we belong, we should walk in his obedience, and that forasmuch as we hold our life of him, we should do him homage for it: and that forasmuch as he has created us to a better hope, and adopted us for his children, wee should glorify him for such goodness: and that forasmuch as he has redeemed us with the blood of his son, we should be wholly his, endeavoring to withdraw ourselves from the defilements of this world we may be true sacrifices unto him, calling upon him alone, fleeing to him alone for succor, & yielding him thanks for all his benefits. You see then; the first point of our life, is the honor that we ought to yield to our God.
Another point is this: that forasmuch as it is his will to try our obedientness by living uprightly among men: none of us must be given to his own peculiar profit, but every of us must endeavor to serve other, and maintain mutual honesty among ourselves, so as we not only abstain from deceit, violence, and cruelty: but also lead a sober and modest life, without looseness lewdness, or beastliness.
That is the second point of our life. Now since it is so that the commandment of the Sabbath day is contained in the first table: it follows that it belongs to the spiritual service of God, and that it concerns not the charity which ought to be betwixt neighbor and neighbor. And why then is it treated of in that place? It is all one as if our Lord should say, This Sabbath day shall serve you for an over plus, that your menservants and women servants may have some ease as well as yourselves. Not that that was the drift of Gods purpose: his chief intent was not; there should be a day in; week wherein me should cease from labor, that they might take breath & not be continually overhaled, so as they should be tired: that was not the cause which moved God to appoint the Sabbath day: But his ordaining of it was to do the faithful to understand; they ought to live after such a holy manner, as to rest from all their own lusts and desires, that God might work wholly in them. Also here is a very excellent benefit as men term it. Behold (said our Lord) in as much as you have this warrant among you, that I do sanctify you: see that you also endeavor to give yourselves unto me. For loe, this thing shall do you service, and it is to your profit: that is to wit, your household shall not be always overhaled: for your menservants and your women servants and your cattle must have some rest. Therefore you shall have this as an over plus. Now we see why here is express mention made, that the Jews had been bondservants in Egypt, and therefore that they ought to have regard of such as were held as prisoners under their hand. For whereas Moses speaks of menservants & women servants: he means not that manner of service that is common among us nowadays: for in those days servants were slaves, and they were held down like Oxen & Asses: they were handled so roughly and unkindly, as was pity to see. God therefore tells that Jewish people, that in keeping the Sabbath day, they should even benefit & prosper their own household. So little cause have you (says he) to repine at the time that I have reserved to myself, in taking one of seven: that if you were not over cruel and tyrannous to such as are at your devotion, (you would see that] the same day is to your benefit. If you had no further regard than so civil order, that is to wit that in that day your servants shall have some refreshing: it ought to persuade you thereunto. But you must understand that I have not ordained it alonely for your households sake but to the intent you should bethink you of the thing that I have told you: namely that in as much as you be sholed out from the Infidels, you must be to me a kingly priesthood so as you must seek nothing but to serve me in all soundness and pureness of conscience. Have you once that regard, you shall perceive that the lame day will yield you moreover some earthly commodity, but yet is not that the thing which you must seek thereby. To be short, our Lord shows us here that same thing which is owed by Jesus Christ: which is, that if we seek the kingdom of heaven, all other things shall be cast upon us. For we bear ourselves on hand, that if we seek the heavenly life, we shall starve for hunger, & it will be a mean to turn us out of all our commodities. To be short, the devil comes, & always tempts us to mislike of Gods service, under this pretence & guile, that if we give ourselves to the serving of God, we must starve for hunger so as we shall be in rufull case, & all the world will forsake us. But surely we cannot serve God, unless we be bereft of our own affections, & shake off the worldly cares that press us too fore. Nevertheless we must repose ourselves upon the blessing that is promised us: which is, that if we seek the kingdom of God, we shall be blessed even in these transitory things, so as our Lord will pity us. & give us all things which he knows to be requisite for this present life: only let us but wait upon him for the things which we cannot attain to by our own power & policy. That is that, thing which is showed us in this place.
Now this saying ought to serve us continually for a spur, to make us go forward with the things that God commands us. For the chief thing that stays us from ruling and directing our life in the obedience of God, is that being too much wedded to ourselves, we think that this thing or that thing will be more for our profit, and whatsoever come of it, we will needs lay for our own commodity, & for the things that pertain to the world. We see here that men cannot find in their hearts to follow God: but rather shrink away from him & draw clean back from his law, because that to their seeming, if they should settle
God they should never thrive. But that is such a shameful thanklessness as enhances their rebelliousness a hundred fold more.
What is to be done then? Let us mark well that we can never serve
God with a free & cheerful heart, except we be fully resolved that he will provide for us all our life long, & not forget us as is said in the person of Joshua. For in the Epistle to the Hebrews, the Apostle applies this doctrine to all the faithful, even of purpose to withdraw them from over great carefulness: he says, Your God will not forsake you, neither will he forget you. Now if we could once be thoroughly persuaded that God watches over us, and that he will provide for all our necessities: it is certain that we should not be so overplunged in our earthly affections, we should not be turned away from the serving of him, neither should we be letted to mind the spiritual life: but we should pass through the world & use the creatures as though we used them not, because we would consider that we had yet further to go. Thus you see the effect that we have to gather of this lesson, is that where our Lord shows us his commanding of the Sabbath day to be kept, has a spiritual meaning: yet notwithstanding men shall not fade to find the same profitable to them, and that God will bless them for it, if they look right forth to him, and be not too eager seeking their earthly commodities.
And by the way we be warned, that if any have authority over others, they must not despise their neighbors though they be their inferiors.
And this reaches very far. For we must not interpret it only of menservants and women servants: but also of the poor, of such as are not of authority or estimation, of all underlings & subjects, & of all such as (to our seeming) are not worthy to be compared or matched with us in respect of the world. For we see what the pride of men is. Although there be no cause why we should advance ourselves: yet does every of us covet some prominence. Now then, if we be so high minded, that every of us could find in his heart to overpeer his neighbor, yea even though there be no reason why: what will we do if we be advanced indeed? Look upon such as fit in seat of justice: they bear themselves in hand that the whole world (as you would say) was made for none but them, except God bridle them by his holy spirit, & show them that they ought to walk in all manner of mildness, & not oppress those that are under their charge, but rather behave themselves as fathers, & account of their subjects as of their children, yea & that because God honors them, Therefore they ought to live in the greater humility. As for those that preach Gods word, and have that charge to direct others: if they think they ought to be exempted from the common sort, & despise other men: wot worth them. For it were better for them to break their necks in going up into the Pulpit, than not to strain themselves to be the first that should lead a godly conversation, & live quietly with their neighbors, & show themselves to be sheep of the flock of our Lord Jesus Christ.
But yet for all this, it is true that rich men may well be served by the poor. If a man have menservants & women servants for wages, he will not set his servant about himself at the table, neither will he lay him in his own bed: but yet, (notwithstanding all superiority,) we must come to this point, that we be knit together as one flesh, & that all of us are created after the image of God. If we considered that as many as come of Adams race are our own flesh & bone: ought it not to move us unto kindness, though we were as wild beasts one to another? When the Prophet Esay meant to reprove men for their unnaturalness: he said, you shall not despise your own flesh. There ought I to behold myself as in a looking glass: namely in as many men & women as are in the world. Mark that for one point.
But there is yet more: namely that the image of God is printed in all men. Therefore whensoever I go about to oppress any man, I not only despise mine own flesh, but alto hurt Gods image as much as in me lies. So then let us mark well, that by this text, God meant to show to all such as are in authority & estimation, and to all such as are richer than others, & to all such as are in any degree of honor: that they ought not to abuse those that are wider their hand, nor to vex or torment them out of measure, but evermore to bear in minds how we be all descended of Adams race, & are all of one kind, yea & that all of us have Gods image printed in us. That is the thing which we have to note, specially now that our Lord Jesus Christ is come down to us, and has abased himself to condemn all pride, and to show that there is none other mean to serve God than withy lowliness, & moreover has made us all members of his body, as well servants [& underlings) as masters & superiors, so as there is no distinction in that behalf. When we come to our Lord Jesus Christ, and have an eye to him: we must follow him. And seeing that all of us both great and small are members of his body, and he is our head: it is good reason that every of us should fashion himself like to his neighbors. And besides that, seeing that God has showed himself a father more familiarly to us, than he did to them that lived under the Law: let the same move us to maintains brotherly love among us.
Thus you see further what we had to remember upon this place.
Howbeit there is yet one point more, concerning Gods ordaining of this monument to put the Jews in remembrance, That they had been as wretched bond slavering the land of Egypt: And we know that they were naughtily and cruelly handled there. Now forasmuch as they would fain have been born withal in that case, and God hearkened to them when they sighed and groaned: therefore does he tell them, that they also ought to do the like to others. And this contains a good lesson: which is, that if we consider ourselves, we may continually be induced to discharge our duties. On the contrary part, if we be cruel towards our neighbors: it is because we be (as you would say) besotted in our own ease, & think not upon our wretchedness & misery. He has suffered hunger and thirst, because he has longed to be succored at his need, will think thus with himself when he sees a poor man: Go to, I myself have been in the like necessity, and I would have been glad to have been succored, & me thought that other men ought to have had pity upon me to relieve me. Now (say I) if a man bethink him of such things when he beholds a poor man in need: will it not make his heart to relent? Yes verily: but what for that? When we be at our ease, we think no more upon our human wretchedness: but rather we imagine that we be exempted, and that we be no more of the common sort. And that causes us to forget ourselves, so as we have no more compassion of our neighbors, nor of anything that they endure. Therefore have we so much the more need to mark this matter: namely, that, because our Lord sees us blinded with self love, so as it is enough for us to welter in pleasure, & we never thinks upon such as are in distress & necessity: therefore he shows us [our state, saying:] who be you?
Were you never in any adversity? Yea & though you happen to overshoot yourselves towards them: do you not bethink yourselves again [and say,] Look, there are creatures shaped after the image of God, & if we misuse them, God will have no pity upon us? And so let us practice this doctrine all our life long. Therefore whensoever we see any folk pinched with adversity, let us call ourselves to remembrance in this wise: Have not I been in need as well as they?
And if I were in like taking again, would I not be glad to be succored?
Seeing it is so: why should we exempt ourselves from such condition? We ought at leastwise to do to other folks, as we ourselves would be done unto. Nature teaches us that, and we need not go to school to learn it. Then needs there not any other evidence to condemn us, that our Lords teaching of us beforehand by experience.
If we have that: surely we shall be touched with kindness & compassion to succor such as have need and want, and we shall be moved a pity towards them that are in durance, so that if we have the mean and power to relieve them, every of us will strain himself to do it. That is the thing which we have to mark in this place, where it is said, You wart a stranger in the land of Egypt, & therefore you must now have a care to relieve them that are under your hand: for at that time when you yourself was a servant, you wouldest fain have been born withal.
But let us come now to such as were not of the Jewish nation, but only traffickers among them. God will have them also to keep the Sabbath day & yet were they not sanctified of God, neither could this sign belong to them, as I have said already. It seems then that, God unhallows the Sacrament, when he makes it so common to the Infidels & to such as were not circumcised to bear the mark of the covenant, & to such as had not the law & the promises. But we have to mark, that Gods speaking of strangers in this place, is as having always an eye to the people whom he had chosen and adopted. For we know if things should be permitted which are contrary to Gods service: although it might be said that they be no people of our body: we might be induced to follow them by their evil example. If strangers had been suffered to travel among the Jews: what would have come of it? The Jews would have dealt with them, & so have defiled themselves, and there would have been no difference at that time. For when occasions offer themselves, we be easily enticed to evil. And although there be no great occasion: yet is our nature so much inclined to evil, that we be allured to it by and by. And what will become of us then, when all shall be out of order? So then the liberty that had been given to stranger to labor & travel among the people of Israel [on the Sabbath day,] would have led them to corruption. Every man would have dispensed with himself, and taken leave to break the Sabbath day and not to keep it. Therefore to cut off such occasion of evil, and to have that day, observed with the greater reverence: like as Gods will was that the cattle should rest, so ordained he the like also for strangers. And now must this serve for us too. For it shows us that vices may not be suffered among people that make profession of Christianity, so as they should go unpunished, no not even in such as are but travelers or soiourners.
As how? Whereas blasphemy is condemned among us, if a man here one blasphemy in passing by, so as he scorns God, and yet suffers it and winks at it: is not his bearing with such blasphemy, so as it has full scope unrepressed, is good as a defiling to make all other things stink? Yes: and yet is it to be seen. Surely so far of is it that blasphemy is punished as it deserves, among such as are not of our religion: that even in those which are mingled with us and profesfe
Christianity as we do, men do as it were harden themselves: and that is to our greater shame. But yet for all that, if any man, be he Papist or be he of any other sect, (as nowadays the world is fraught full of despisers of God:) I say if any man be suffered to rail against the doctrine of the Gospel, and to blaspheme Gods name: corruption will ensue of it, so as it shall not be easy to redress it. If Whoremasters and Russians may be suffered to bring in their lewd tricks, and to sow more wickedness among us than we had before. If wanton persons unthrift may be suffered to come and play their lewd pranks here: must it not needs be that we shall play the unthrift with them, & be utterly corrupted? Yes: and therefore let us mark well, that our Lord intends to keep his people occupied in all cleanness, so as the professors of Christianity shall not only abstain from evil themselves, but also not suffer any, so far as in them lies. For we must understand that the earth is as it were unhallowed, when Gods service is defiled, and his holy name dishonored. The land wherein he will have us to dwell, is as it were defiled and accursed, or at leastwise it is not long of us if it be not so. But if GOD have given his children prerogative, so as they be able to rid idolatry out of the Country where they dwell: surely if they do it not, they provoke Gods wrath and vengeance against themselves. Now then if we should grant the abominations of the Popedom, to be mingled here with the pure service of GOD, so as the willful Papists that list to live here, should have Mass granted them by privilege, and they should be suffered to have some corner to work their idolatry and superstition in: it were a drawing of Gods wrath upon us, and a kindling of the fire of his vengeance against us. And why? Because that in as much as God has put the sword of justice into the hands of such as have the rule of things in this life, and given them power to drive away idolatry and all infections of Papistry: surely if they maintain them, it is as if they drove away GOD, that he should no more dwell among them nor reign over them. So then let us mark well, that it is not without cause that our Lord would that the strangers which dwelt among his people, (notwithstanding that they were of another faith and Religion,) should be compelled to keep the seventh day. Not for their own sakes nor for their own instruction, (for they were not capable thereof:) but to the end there should be no stumbling block to disorder his people, or to deface his service, but that the land which he had given to his servant Abraham to inherit, might be wholly dedicated unto him.
And hereby we be warned, not only to sanctify ourselves by Gods word: but also not to suffer any occasion of offence or disorder to be committed among us, but to see that all such things be clean rid away. Moreover seeing our Lords will have us to be so zealous in the maintenance of his service, as to constrain even then that profess not themselves to be of his Church, to yield and frame themselves unto us as long as they be in our company: I pray you how shall we excuse ourselves, if we on our side be not wholly given unto him, nor set forth ourselves as mirrors to draw wretched unbelievers unto us, and to win them to our GOD? For if we rebuke them when they do amiss, & in the meanwhile they perceive the like or greater faults in us: shall they not have occasion to laugh all our sayings to scorn? Now then seeing it was forbidden to suffer strangers to do things contrary to Gods service: let us assure ourselves that we be double commanded to walk warily and in such humility & soberness, as strangers may see by experience, that our desiring that God should be honored, is in good earnest & without counterfeiting, & that we cannot abide that any, man should work reproach to his Majesty and glory. That is the thing which we have to mark upon this place, if we mind to observe the thing nowadays which was commanded the Jews, accordingly also as it belongs to us in truth and substance. For like as our Lord in old time delivered that people out of Egypt: so has he now delivered us from the gulf of hell, and rid us from everlasting death, and from the bottomless pit of hell wherein we were plunged, of purpose to take us up into his heavenly kingdom, purchased for us by the blood of his dear beloved son our Lord by Jesus Christ.
Now let us kneel down in the presence of our good God, with acknowledgment of our sins, praying him to make us feel them better than we have done, to the end that we endeavoring to reform ourselves more and more according to his righteousness, may fight daily against the lusts of our flesh, and shun all that is against the pure service of our God, holding out in the same encounter till he have fully rid us of it, and fashioned us again after his own image, according whereunto we were created at the first. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, &c.
On Wednesday, the 26th of June
1555 The thirty sixth Sermon, which
is the seventh upon the fifth
Chapter
16 Honor your father and your mother, as the Lord your God has commanded you, that your days may be prolonged, and that it may go well with you in the land which the Lord your God gives you. ow we be come to the second table of the Law, where GOD shows us how we ought to have one with another.
For as has been touched heretofore, there are two principal things in our life first that we serve God purely, and afterward that we live honestly and uprightly with other men, yielding every man his due. Now like as the honor of God excels all things that concern man: so was it meete that the rule thereof should be set down in first and chief place, that we might honor him as we ought to do: which thing is dispatched in the first table. Here therefore GOD begins to tell us how to direct our life, if we intend to serve him as in respect of men. Also I have showed you that God requires not any honor at our hands for that he has need of it or is ever the better for it: but he does it for our benefit and welfare. Now then his intent is to try our obedience, and the love that we bears him, by commanding us to behave ourselves uprightly and honestly towards our neighbors, and to live together in such fellowship and concord, as none of us be given to himself, but all of us communicate together, and every man strain and employ himself to do good, according to such power and ability as they have. That (say I) is the proof to know if we worship him with our hearts. For we may well make many fair countenances and Ceremonies: but God will not take them for payment. And even that is the cause why our Lord Jesus
Christ said, that the chief points of the Law are Justice, Judgment, uprightness, and faith, that is to say faithfulness or trustiness, for so does the word Faith betoken there. Then if we live uprightly among men, so as we be neither guileful nor malicious, but desirous to serve every mans turn, maintaining the good and resisting the evil as near as we can: it is the chief point of the Law. Not that the service of God ought to be forgotten in the meanwhile, or that it is of less importance: but because it is impossible for men to discharge their duty towards their neighbors, if they be not led by the fear of God.
Now let us create of the forerehearsed commandment, which is of the honoring of our father and mother. Although mention be made here of father and mother by name: no doubt but he meant to deliver a general doctrine for the honoring of all Superiors. For proof whereof, we know that the Law is a perfect rule wherein nothing is wanting.
But if there were nothing included concerning other superiors, as Princess, Magistrates, and such as have the sword of Justice, and Masters: there were some want. Therefore it is to be concluded, that here GOD has commanded the honoring and obeying of all such as are in degree of superiority. Moreover seeing it is so that all prominence comes of GOD, and that it is an order set by him, without the which the world could not continue: what a thing were it that God should have made none account of it, in giving us the sure form of good and holy life? It is not to be thought strange, that he should comprehend all under one particular: for I have told you already, that that manner of dealing is to be found in the Law, and we shall see more of it again hereafter. Neither was that done because GOD could not have spoken otherwise: but because it was best for our commodity and instruction. For we know that although men covet to seem subtle and sharp-witted: yet they cease not to shroud themselves under the covert of ignorance, when they see that Gods law presses them: for then we would fain have some excuse to exempt us from the subjection thereof. Now if Gods Law were not meet to teach the rude & unlearned: many would allege that they be no clerks, and that they never went to school, and so they would bear themselves in hand, that Gods Law bound them not. But in as much as we see that God has stooped to our rudeness, and spoken grossly according to our understanding: it bereaves us of all excuse, and cuts off all occasion of quarrelling, so as every of us must be fair to submit ourselves, and to acknowledge that there is none other impediment, but that we be stubborn against God, and loth to bear his yoke. Thus you see that Gods comprehending of all under one particular, was to train us on as little children, which are not of full capacity to be taught thoroughly and perfectly. Nevertheless, that is the true and natural sense of the text, as we shall see hereafter. For like as God gave the ten Sentences, as he terms them: so added be an exposition of them, to the end that nothing should be dark, nor men call the things in question and disputation which they had heard. We see then that God has opened himself more fully, and chewed how his will is that not only fathers and mothers, but also all superiors without exception should be obeyed.
Besides this, let us mark that God speaks here of the honoring of fathers and mothers, of purpose to draw us by means most convenient and agreeable to our nature. We know there is such pride in men, as they be lot to stoop one to another, and every man thinks he ought to be a master. And surely it is hard for men to yield and come down so low, as simply to obey those that are in any authority over them: until GOD have reclaimed them. GOD therefore perceiving subjection to be a thing so fore against our nature: has set us down the terms of Father and Mother, to draw us to it by a more loving manner. Now it is an ugly and unnatural thing, that the child should not know those by whom he came into the world, and by whom he was nourished and brought up. Therefore if the child disdain his father or his mother: he is a monster, & every man will abhor him. And why? For without Gods speaking, without having any holy scripture, without much preaching unto us, nature itself shows us, that the duty which the child owes to his father and mother, is such a one as cannot be broken off. We see then that the intent of our God is to win us to himself by setting down the terms of father and mother, to the end we should not be stubborn, but come meekly to receive the subjection that he lays upon us. And because all the authority which men have proceeds from him, he speaks according to the Law of civil order: meaning that we should be diligent in doing him his due honor, and every of us on his own behalf obey those that have superiority over us, and every man have an eye to his own state and calling, so as the children honor their fathers and mothers, the people the Magistrates, and servants likewise their masters: and to be short, that there be a good harmony of concord among us, according to the order that our Lord has set, which ought to be inviolable.
Furthermore whereas here is mention made of honor: it is not meant that children should but only speak fair to their father and mother, or put off their Caps or bow their knees to them: for God stays not upon such things: but Honoring imports much more, that is to wit, that the children should follow their fathers and mothers counsel, that they should suffer themselves to be ruled by them, that they should strain themselves to do their duty to them, and to be short, that they should know that they be not at their own liberty, so long as they have father and mother. That is in effect the thing that God meant by the word, Honor. And that it is so, we cannot have a better or faithfuller interpreter of this law, than the holy Ghost which spake by the mouth of Moses, and of all the Prophets, and also of S. Paul.
For we shall see hereafter, that God expounds the effect of this sentence, that is to wit, that it is not enough for children to show some reverence with the head or with the knee to their parents: but that they must be subject to them, and employ themselves its their service to the uttermost of their power. And Saint Pauls vouching thereof is not to exhort us to observe some ceremony: but his meaning is that children should be subject to their Fathers and mothers. He sets down expressly the word Subjection. So then we see now what this imports, and what the natural meaning of this place is.
Now let us return to the thing that I touched briefly before, that we may profit by it, by gathering some profitable lesson of it. First and foremost let children understand, that seeing GOD has given them fathers and mothers, it is good reason that they should obey them, or else they show themselves to be despisers of God: and the stubbornness which they use to their superiors, concerns not men nor mortal creatures, but is all one as if Gods majesty and glory were trodden under foot. It is said that (to speak properly) we have but one father, which is in heaven: and that is meant, not only in respect of our souls, but also in respect of our bodies. Now then this honor of bearing the name of Father, belongs peculiarly to GOD alone, and cannot agree to men, further forth than it pleases him to make them partakers thereof. Seeing then that the title of father is as a mark which God has set upon men: we see that when children make no account of their fathers and mothers, they do wrong unto God, As much is to be said of all such as disobey their princess & magistrates: and likewise of servants that would have all degrees confounded, and reign without order. And for the same cause also did the Heathen men apply this word Godliness to that honor that we give to fathers and mothers, and to all such as are in authority over us. Godliness (to speak properly) is the reverence that we owe unto God: and yet the heathen,(notwithstanding that they were blind wretches) knew that God will be served, not only in his own majesty, but also by our obeying of such folk as have authority over us: To be short his will is to try our obedientness in that behalf. And therefore in as much as fathers and mothers, magistrates and all such as have superiority, are Gods Lieutenants and represent his person: surely if a man despise them and make light of them, it is all one as if he bewrayed that he would not obey God. He may well protest the contrary: but yet is it so indeed for all that. If the wretched infidels knew this, & that God left them such an affection: what excuse will there be for us, if we knows it not yet better? Since we hear that all fatherhood proceeds of God, (as Saint Paul owes,) and that we be directed thither by the union of Jesus Christ: have we not a most express declaration of it? Must the heathen men be fain to be our teachers still? But if those which call themselves Christians, do play the blind beetles in this behalf, or stop their ears least they might understand the thing that GOD, has told them by silly ignorant souls: woe worth them, for their condemnation will be the more horrible. Wherefore let us well malice this: that we cannot indeed live here below on the earth together, except this order that God has established be holy and religiously kept, that is to say: Except those that be in authority be honored, esteemed, and obeyed: verily without that, there will be nothing but horrible confusion. They then that cannot find in their hearts to be subject to magistrates, they that disobey their fathers and mothers, they that will bear no yoke of masters and mistresses, do well show that it is not long of themselves that the whole order of nature is not perverted, and heaven and earth confounded together as they say. For that is the only mean whereby it is Gods will to preserve mankind. And of a truth we see that (as he himself said) when he sends magistrates and princess, he strikes a fear of them not only into men, but also into beasts. After that manner is it spoken of in Daniel.
And thereupon we may gather, that such as rise against the civil magistrate ordained of god, and labor to set things in a broil and to bring all things to confusion, are worse than brute beasts and worthy to be sent thither to school. For our Lord, to shame men which are reasonable creatures, says that the fear of princess and magistrates ought to extend even to brute beasts. It is not apparent then, that the devil possesses all such as cannot find in their hearts to submit themselves meekly to the subjection which God has ordained, and without the which all must needs perish and go to havoc in this world, as I have declared before? Yes: and therefore if we find ourselves overhighminded, so as it grieves us to be subject let us strive against pride, and let Gods authority suffice to bridle us. For though we were worse than wild: yet ought this to be as a fetter unto us, that we hear how God tells us he is not honored at our hand, except we honor him in the persons of those whom he has set in his place, and in whom he has printed his image. To be short, we see that charity begins at the humbling and meekening of ourselves, so as none of us advance himself through pride and presumption, nor make too great account of himself, but be willing to stoop and to yield to what so ever pleases God. And for the same cause does Saint
Paul bring us back to charity, when he sets forth the commandment of obeying the Magistrate. For he shows us that if we have not the meekness in us to bow down our necks, when our Lord lays the yoke upon us: we have no love towards our neighbors. And if we covet disorder and turmoil, so as the superiors should no more be reverenced: all must needs go to havoc and spoil. It were much better for every man to live alone by himself and without company: than to see such confusion as would grow of it, if we should not keep the dull order which GOD has set. Wherefore let us bear well in mind, that if we will live among neighbors, every of us must pull down this lustiness and overweening, and not harbrough it in our hearts, but learn to be lowly and meek, assuring ourselves that it is our duty to submit ourselves even to the meanest, as S. Paul said. And that we may the better do it, let us consider what may enable us thereto. For behold, the thing that makes us overshoot ourselves, is that every man would have greater prominence than God allows him: for our blindness makes us to forget ourselves. And besides this we know not our own wretchedness and sinfulness. By reason whereof every of us thinks himself a marvelous fellow, whereas indeed he is nothing at all. Again, we be so inclined to make no reckoning of our neighbors, that we despise even the venues which God has put into them. Then is it spitefulness and churlishness that provoke us to pride, by means whereof every man takes more upon him than becomes him. And that is the cause why we cannot submit ourselves As we ought to do.
But instead of doing so, let us learn to do homage to our God, forasmuch as we see he has commanded us to obey our superiors, & again we know that whatsoever they be, it is he that has given us them. If a child have a father or a mother, he must not say, Tush, my father is not altogether such a one as he ought to be, I find defaults in him. But yet is he your father, and that ought to content you: at leastwise if you mind not to bring all to naught, and utterly to deface the order of nature. Either the thing that God has ordained must be disannulled and annihilated: or else you must honor your father whatsoever he be. And why? Because that whatsoever father you has, he is of his giving which has commanded you to honor your father and your mother. As much is to be said of Masters, Princess, and all superiors. For they come not by haphazard: but they be of Gods sending, as S. Paul owes, and as all the scripture witnesses. Yea and we be led expressly even by experience, to know Gods providence and fatherly care towards us, in ordaining of Magistrates. Therefore let us learn to behold Gods goodness, in all such as have superiority over us, to the end to submit ourselves obediently unto them. Thus yet see what we have to remember.
Now seeing that so it is that God has in one word and in a brief sum given us here the rule of obedience to all superiors: let us mark that in so doing he resigns not his own right nor forgoes that which belongs to himself. Therefore God must hold still the highest degree.
And indeed seeing that all fatherhood proceeds of him, (according to S. Pauls text before alleged): let us mark that when we obey father or mother, prince or magistrate, master or mistress: it is done unto them as officers of God. God then must be honored above all, and that in such sort, as the honor which we yield unto mortal men, hinder not the doing of the service and honor which we owe unto him, but that every of us endeavor to discharge our duties chiefly towards him. It were a goodly fight to see a man obey an under officer, & therewithal to spit in the face of the judge or of the Prince.
What a dealing were that? But even in like case is it with us, when we dispossess God of his preeminence, and obey men in such sort, as in the meanwhile we make no reckoning of him that is above all. For it is against nature, that the authority which men have, should in any wise deface the glory of God. Therefore let us mark well that whereas we be commanded to obey our superiors: this exception is implied, that the same be no derogation or impeachment to the right that belongs to God, which has been treated of already in the first table.
For we know that the service wherewith God is honored, ought to be preferred before all things. And for that same cause S. Paul minding to give us an exposition of this text, adds expressly that children must obey their fathers and mothers, howbeit in the Lord. And I told you also, that the foundation whereon we ought to build, that we may be obedient lowly and subject to our superiors: is to know that God is represented in their persons. Now take me away the foundation, and must not all the whole building fall and go down to the ground? But all they that regard not god, do take away the foundation of this doctrine: & so their proceeding is too faulty and forward.
Howbeit, this thing must as well warn them that are in authority, as them that are under subjection. Then if men and women have children: they must understand that there is no subjection due unto them, except they themselves be over ruled by God. Now then what is to be done? Let the father train up his child diligently in the fear of God, and begin himself to show him the way. Let the mother do the like, that God may have his honor both of great & small, old and young. Let magistrate endeavor to have God served and honored, & (as much as in them lies) maintain all things that may make thereto: and seeing he has done them that honor to make them worthy) to sit in the seat that is dedicated to his majesty, & to bear the sword that is consecrated unto him: let them show themselves to be his officers indeed. Seeing then that he has advanced them to such dignity, whereof they were not worthy: let them at the least show that they bear authority in his name, & let them refer the same unto him. After this manner ought princes to discharge their duties. The like ought every man to do in his own house and family. Let those to whom God has granted the prerogative to have menservants & women servants, bear well in mind that they themselves have a Master above that he must be so obeyed, as his whole right be reserved to him unminished, Look what instruction all Superiors (of what degree so ever they be) ought to take of this that they are commanded to obey
God. Furthermore when fathers & mothers and magistrates will need a auance themselves against God with such tyranny, as to take upon the that which belongs only to god, & to turn us away from the obeying of him: it is an exception which I have let down before, for the which they ought not to be obeyed. God then must go foremost, & afterward the creatures must follow, everyone in his order of array.
And in very deed, often times the cause why meekness & humility be foil kept in the world, that children set themselves against their fathers and mothers, and become like mad beasts: that subjects are full of spitefulness and rebellion: that servants are untrusty & stubborn and that none of all these can by any means be reclaimed: is the just punishment of God upon superiors, for abusing of the dignity which God has given them. For often times we see that Princess reign not to magnify Gods name, and to cause him to be honored as he deserved but clean contrariwise they would fain make themselves idols, and as it were pluck God out of his seat to sit in it themselves. This is apparent: at leastwise a man may see that Princess reign loosely & therefore God must needs be revenged of them. What zeal or mind have fathers and mothers to bring up their children in the fear of God? They pass not for that, so they may advance them to the worldward. Nay rather it should seem that their intent is to train them up in all ungodliness, and in the contempt of God and his word. If the fathers be wolves, they would have their children wolvish: if they be old Foxes, they would have them to be foxish: & if they be serpents, they would have their Image and offspring like themselves. This is to be seen. Therefore it is good reason that GOD should be revenged of the creatures, when they forget themselves after that sort, specially when men consider not how God has reached them his his hand to advance them, and to make them partakers of his honor, one under another. This is always to be born in remembrance. But is it not a shameful unthankfulness, when a man that is in authority of justice, considers not with himself: what am I? Behold, I am a wretched worm of the earth, and yet GOD vouchsafes me to bear his name as from himself, and withal to put the authority in practice which he has given me: Is not a man too unthankful when he acknowledges not that? Again, when fathers consider not: Behold, God is the father of all mankind, and yet has he given me the same honorable title: Therefore it is good reason that I should look to yield him an account of it. When mailers and mistresses acknowledge not: We be no better than other folks, and yet has God vouchsafed to in-honor us, not only by creating us after his own image, but also by giving us this moreover, that others are subject unto us: if men (say l) acknowledge not this: is it to be laid that they be become stark beasts?
Then let us mark well, that diverse times the ground of rebellion & disobedience is this, that they which are in authority know not their own duty, namely that above all things they should find the means to have God honored, served, and obeyed. True it is that children, subjects and servants shall not be excused by that: but yet we see it is the just vengeance of God, & therefore so much the more ought we to be provoked to follow that which is told us, as well in this text as in all the holy Scripture, where this commandment is declared unto us.
Then to be short, let us be well advised, that we discharge our duties every of us in his own calling and state. Let those to whom God has done the honor to give them the mace of Justice, & whom he has set in his seat, be well advised that they reign in his name, that they cause all men to serve and honor him, that they be as mirrors to give good example to their people, and that they hold their subjects in such good awe and order, as Gods name be blessed, and the mouths of all evil speakers be stopped. Mark that for one point.
Again let fathers and mothers have a care to bring up their children well, and to make them know God for their only father. And as touching their menservants and women servants, let them so use their service, as God have always the preeminence. Let them not follow the common trade: for men do commonly pile for nothing else, so as they may be served to their own profit and contentation.
As for God, he is forgotten all the while. But let matters understand, that God must reign both over themselves and over those that are under them. Thus much concerning those that are in authority.
Now for our part, let us bear well in mind, that, when we have Magistrates, if we rebel against them, or rise against the State, endeavoring to overthrow the order that God has set: wee resist not mortal creatures, but it is God whom we assail. And what can we win by making war against him? Can we overmaster him? No: but he will revenge himself without handy strokes, so as men shall be utterly abashed, to see how he maintained the thing that he had spoken with his mouth, yea men by wonderful power. Thus much concerning the first point.
Again let children beware that they be not high-minded, nor wild headed, nor willful, but that they submit themselves quietly to their fathers and mothers, assuring themselves that they fight against God, when they cannot find in their hearts to stoop to the yoke which our Lord puts upon them. And let servants know that if they refuse the subjection of the men whom they serve, God is offended at it, and in the end they must be blamed for refusing to be governed by his hand.
But let us mark herewithall, that God must be honored first, and the subjects must so obey their Princess and Magistrates, as the same may be no derogation to the right that God reserves to himself, as he is worthy. And if Princess will needs enforce us to do evil, and overthrow the pure doctrine of God, (as we see too commonly in the world, insomuch that a number are so mad as they would fain wrest religion after their own fancy, to make as it were an image of wax of it, that they might writh it which way they lifted, as all men may see): God will not like of it that they should be obeyed in that behalf. For who be they? When they once revolt and climb above him that has all sovereign Dominion: forthwith they forgo all their authority. The very devils must bow their knees before God and our Lord Jesus
Christ: and behold, moral men usurp such superiority, as the honor of God is defaced and all religion thrust down. So then let us learn to obey both princess and fathers and mothers in such wise, as God may holds still his right unimpaired, and we not belated to yield him his due honor. Nevertheless we must obey them quietly, so far forth as we may without hurt of conscience. And although that such as have authority over us discharge not their duty: yet must not children misbehave themselves when their parents are too sharp and rigorous to them. True it is that the parents are forbidden to use any cruelty towards their children, & specially to discourage them: but yet for all that though the parents be not so well advised as to govern their children with mildness: the children must bear it patiently.
Finally wee must suffer at the hands of all such as have authority over us. And so you see what God meant to set out in this commandment.
Now he adds a promise. That your days (said he) may be prolonged, and that you must prosper in the Land which the Lord your God gives you. But there is yet one thing more: which is, that forasmuch as we be loth to yield ourselves to humility: God gives us here a stroke with the spur, saying: thy God commands you. And it serves to confirm the doctrine that I have touched already: that is to wit, that it is but a fond & trifling shift, to dispute whether such as are in state of honor above us do deserve to have that room: Or whether they do discharge their duty, as well as they are advanced thereto. All such geere must be laid aside. And why? For we must hold us contented with Gods ordinance, and rest altogether upon his good pleasure.
And that is the cause why Moses adds here expressly, according as the Everlasting your God has commanded you. As if he should say, true it is that men do always kick against it as much as they can. If one would bring them under awe, they will not abide it by their good will: Again they have such lustiness in them, as provokes them continually to be desirous to exalt themselves too much. By means whereof there will never be any willing subjection until God have wrought it. But you be always rebellious against God (said he) when you once enter into such debatings as this: Should such a one reign over me, and I obey him, seeing he is no better than I? If you bear such spite towards men: God himself steps forth, and desires to know whether you will serve him or no: And if you will not receive his lieutenants when he sends them unto you: it is a certain sign that you refuse his yoke likewise, by means whereof his justice is impeached, and he feels himself to be injured by you. Since it is so then, know you (said Moses) that the children which are disobedient to their fathers and mothers, may well allege this and chat: and the folk that rebel against their superiors, may well make excuses: but none of those things shall stand them in any steed. The reason is, that God, who has ordained superiority in the world, will also have it maintained: he has spoken the word, and it cannot be called back.
When God has once given his definitive sentence, it is not for us to call the matter in question anymore: but we must stand to it and hold our mouths shut. Yet notwithstanding, our Lord uses still his goodness in this commandment: and he does it to win us and to draw us the better to him, that we might willingly obey our superiors, seeing he adds a promise. For (as says S. Paul) it is the first commandment of the law, that has any special promise. Indeed we have seen heretofore, how God shows mercy in a thousand generations, to such as love him. And that was added to the commandment wherein God showed us, that he would have his service maintained in all pureness, without swerving aside to idolatry or superstition. But that promise extended to the whole Law, as we saw there: whereas this is annexed only to the commandment of obeying our fathers and mothers. For as much then as we see it is an acceptable sacrifice to God: let such as are in subjection hold themselves to it, and not play the rebels and mad bedlams, but bows down their necks and submit themselves, so as it may appear indeed that they be willing to obey GOD, because they refuse not to obey the mortal men whom he has sent, and appointed in his name.
Thus you see to what purpose this promise was given: namely, that God perceiving us to be dull upon the spur, meant to soften our hearts; and to win us to him by mildness and gentleness, to the intent it should not grieve us not be irksome to us to obey our superiors. But forasmuch as all cannot be dispatched at this present: Let us bear in mind at a word, that to serve God well, we must lay down all pride and presumptuousness Although we have naturally in us the cursed room of desirousness to climb, so as ambition reigns both in great and small: yet must the same be laid down, if we mean to prepare ourselves to Gods service. And why? For lowliness is the thing whereas the true obedience must begin. And as concerning men, let us mark well that we shall never be able to live in peace and concord, except that those whom God has set in place of authority and preeminence, be obeyed and received for his sake, so as men submit themselves to them. For rise all must needs go to wreck, and we shall be worse than the wild beasts that are abroad in the woods.
Therefore all they that are disobedient to lawful superiority, are as enemies to God and nature, and to all mankind: yea they be as monsters whom all men ought to abhor.
But when we have showed our obedientness by being subject to those whom God has set over us: let us learn also, that it is good reason we should be humbled under him, and that in such wise, as he be served by us: not in way of ceremony, but in truth and pureness of mind, so as we do him his due homage, and make account of his honor above all things. Yea and all the civil orders of the world must lead us thereunto: namely that God may have his throne exalted above the heavens. And whereas children obey their fathers and mothers, and subjects their Magistrates, and the like order is to be seen in every house according to Gods ordinance, who has appointed that there should be some difference of degrees everywhere: Let the same draw us up higher, to consider that God who holds the chief sovereignty of the world, ought to overrule all creatures, and robe Master of our whole life in effect. And so we see that all the obedience which is yielded to mortal creatures must tend to the pure worshipping of God. Whereby we perceive the more plainly how much we ought to abhor the cursed Popedom. For it is an over stateliness crept up in the world, to none other end than to drive God out of his seat & to bereave him of the honor that belongs to him: For the Pope will grant well enough that he ought to be subject to his Superiors: But what shoe? Keeps he any order either of God or of nature? No: but contrariwise his meaning is to despise all that is contained in the holy Scripture overthrowing all the order and policy that God has commanded us. He terms himself Christs Vicar: and yet notwithstanding the world sees, that he has thrust Jesus Christ out of his seat, so as he is no more the head of his Church. Therefore let us learn to abhor the thing, which the devil has so set up on the contrary part, quite and clean against that which God has ordained in the world. And therewithal though we see that sometimes things go not as they ought to do, but that superiors abide their power: let us assure ourselves they cannot overthrow Gods ordinance as in respect of kingdoms and Empires, and as in respect of the ground of Justice: but that all those things must be maintained still. For they have their foundation of God: and it is not with them as with this hellish, Popedom which has no foundation at all: but contrariwise we know that God will have kings and princess and magistrates of justice to continue still: and therefore those must needs be maintained. And if the fathers do not their duty, but use tyranny towards their children: let us be sorry for it, and assure ourselves that the same springs of our sins. Also when God suffered his ordinance to be unobserved, so as all is out of order: let us understand that we ought to run unto him the more carefully, and to beseech him to set those things in order again, so as it may be known that our whole desire is to be governed by him, as the only mean whereby he works our welfare.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us feel them better, that we may with true repentance learn to make of ourselves for them, and so return to him as we may profit more
&more, even until we be rid of all our sins & thoroughly fashioned again like to him in righteousness. And so let us all say, Almighty
God heavenly father, &c.
On Monday, the first of July
1555 The thirty seventh Sermon which is the eight upon the fifth
Chapter
17 You shall not be a murderer.
E have seen already, how that to live well with men, we must obey our superiors. For it is the first thing that God commands us in the second table of his law: because the mean in descending from him to men, is to honor those whom he has set over us. Indeed when we speak of men, there is some equal fellowship: for we come all of Adams race: we be all of one kind: and all this imports an equality among men. Nevertheless forasmuch as it has pleased God to set certain degrees: we must hold us thereunto, and keep that order, so as the party which has any preeminence and dignity, may be acknowledged for such a one as is to be honored. And in this case we must not allege, why is he more esteemed than I? For that comes not of any worthiness that is in one more than in another: but of Gods will, who will have them so honored to whom he has given any preeminence. And it is not enough for children to honor their parents by yielding them some reverence: but they must also succor them, and spend themselves to the uttermost for them, accordingly as our Lord Jesus Christ shows how it is but hypocrisy, when children do but make some countenance of honoring their fathers and mothers, and in the meanwhile let them alone in their necessity, without regard of discharging their duty towards them at their need. It is a defrauding of the parents of that which is due to them, and a scorning of Gods
Law, when men observe it so by way of Ceremony. In like case is it with all manner of subjection. For it is not meant that men should but only yield some sign of honor: but that they should yield the party his full right, which has any preeminence, yea and that the same should be done willingly. True it is (as I have declared heretofore) that men would fain be exempted from all bondage.
Howbeit forasmuch as God has set a contrary order: we must submit ourselves to it with a good will, and not by force. For to what purpose is it to obey God spite of our teeth, when our heart goes clean against? Then must our will go with it, and whatsoever our Lord commands us we must think it good and amiable. Thus the entrance into good conversation among men, is to consider that our fathers and mothers and all our superiors are advanced to that preeminence above others, to the intent they should be honored: Otherwise, God is misused in their persons, and it is all one 50 as if we refused to honor him and to be subject to him.
Now after that Moses has set down this fifth commandment: he adds, That we must not be murderers. Indeed it may seem at the first blush, that God led not his people to great perfection in forbidding them to commit murder. But we must mark, that God intended to comprise (as it were in a short abridgment) all that is requisite for the well ruling of this our life: and therefore it was not for him to forget any thing, or to leave anything behind. Now we must understand that the way for men to rule their lives well & orderly, is to abstain from all evil doing, injury, & violence, and therewithal to line chastely and honestly with out hurting or hindering of any man, and on the other side, to keep their tongues from harming any man by any manner of falsehood and lying. All there good properties must be in us, if we will frame ourselves to Gods will and righteousness. So then, it is not to be marveled at, that God should speak here of murders. For it is done to hold us in awe, that we should not go about to do any outrage or harm to our neighbors. But yet for all this, we must come back again to that which I have touched already: that is to wit, that God speaks after a rude and gross fashion, to apply himself both to great and final, and even to the very idiots. For we see how every man excuses himself by ignorance: and if a thing be somewhat dark and hard, we think we have wherewith to wash our hands of the matter. When we have done amiss, we think all is safe, if we can say, Oh, it was too high and too profound for me, I understood never a whit of it. To the end therefore that men should have no such starting holes: Gods will was to speak after such a fashion, as even little babes might understand what he said. That is the cause why he said in short words, You shall not be a murderer.
Let us mark moreover, that God, to the intent to lead us by little and little to live well, sets us down the things that are most hateful that we might learn to keep ourselves from evil doing. As for example, he could have said, you shall do no wrong nor violence to your neighbors: he could well have said so: but he listed to set down the word Murder. And why? Because it is a thing against nature, when men go about to wipe out Gods image after that fashion. Needs then must we abhor murder, if we be not stark beasts. How be it, this teaches us that there is not a more heinous thing, nor a thing that we ought to abhor more, than murder. GOD therefore to tie us the shorter and to withhold us from all annoying, and from all wrong dealing, tells us that we must not defile our hands with the blood of our neighbors. Well then: If a man abstain from murder, is that all?
No not by a great deal, as shall be showed anon, and as the matter affords already at the first entrance into it. For Gods intent is to hold both our hearts and our thoughts in subjection, and he will be served so purely at our hands, as we nourish not any ill will towards our neighbors. Why then speaks he of murder? [It is all one] as if he should say, although you had no law written, but were as heathen men: yet ought you to have this printed in your hearts, that murder is a shameful and ugly thing. Now I tell you, that as many as do any outrage to their neighbors, as many as devise any mischief against them, and as many as nourish any hatred and rancor in their hearts: I account and condemn them all for murderers. Thus you see the cause why GOD uses that term.
And now let us mark well, that it is not for naught that God forbids murder. Why so? For we can have no fellowship with men, unless we abstain from all wrong and violence, And under one particular kind, God forbids all. Why so? for had he used long speech: a man might have said, I cannot well bear my lesson in minds, and it is too hard for me. Therefore has God spoken here in one word, to the intent that his doctrine might be soon learned, and his law bee easily born in remembrance. There needs no great turning over of leaves: we need not to have many great volumes and registers: God has comprehended the rule of good life in ten words, and that is enough for us. Who is he now that can allege, I have forgotten such an article, I have not born it away? How so? Are we not able to remember so much as half a score words? Now then we see it was Gods will to hold men convicted of shamelessness, if they understand not what they ought to do. And so you see the cause why he spake so briefly. Moreover he has (as you would say) thawed the things to us, that we might learn to submit ourselves quietly to him, and that even the veriest idiots might known, that they need not to be great clerks to understand his Law, forasmuch as he has stooped so low, that there is not so ignorant a poor soul, but he understands what is contained in the Law. That is the effect of the matter which we have to remember here.
Furthermore seeing God has forbidden murder as an ugly and outrageous thing: let us assure ourselves that he which rises up against his neighbor to murder him, is not worthy to live upon the earth: for he is worse than a wood beast. We see how Bears, Lions, and other wild beasts do play together. And why is that? Because that although they have no reason nor discretion, although they have no Law nor equity: yet notwithstanding the common knowledge [or instinct] of nature holds them in order. You see then that the very beasts have skill to live well together with the beasts of their own kind, without hurting one another. And should not men be restrained by some consideration, seeing that God has imprinted it in their hearts that murder is a wicked thing? They see they be all of one nature, and every man beholds the image of God in his neighbor.
And should not this serve them for a bridle, to withhold them from all violence? What a dealing were it else? So then, let us bear well in minds, that although God had never spoken to us, yet have we sufficient proof in ourselves already, that if any man set himself against his neighbor, he defies nature, and is unworthy to be reckoned in that array of men. But now seeing that the authority of God is matched with the knowledge which we ought to have had before hand, and that he shows us that there shall no blood of man be shed, but the same shall come to account before him: let the hearing thereof teach us to live without doing any man wrong, or else let us assure ourselves he will become our mortal enemy: for he let us that men are in his protection.
Indeed the threat is not expressed here: but yet is it all one, for as much as it is spoken of in other places. Seeing it is said that man is created after the image of God: it is not lawful to make any assault upon him. For it were all one as if our Lord should say, you bid me battle when you go about to hurt one another after that fashion: for I have printed mine image in you. If a man should but deface the arms of a Prince, it were so great an injury as should be punished as a murder. And why? Because it tends to the confusion of the state.
Behold, Gods image is printed in men, and it is despised: and should not such an outrage be punished double? Yes. Now then let us mark, that God in telling us that we assault him when we do any man wrong, intends to show us that that ought to restrain us, or else we be too witless and mad. Yea and to the intent we should the better bethink us thereof: our Lord tells us that a murder cannot be committed, but the land is defiled with it, as is declared in another text, where it is said that the shedding of mans blood brings such a staining and defiling with it, as can scarcely bee wiped out. When there is any speaking of manslaughter, yea though it be done lawfully, as in war, which is allowed: yet is it said to be a defiling.
And why? To the intent that we should learn to abhor the shedding of blood the more. If an enemy be slain in open war, although GOD pardon it because the slayer has just and lawful cause, and does it of necessity: yet notwithstanding it is said to be a stain, and the door thereof is said to bee defiled. And why is that? To the intent we should know that God has created us to live quietly together, and that we cannot give a phillup (as they say), but that it is straight ways a spot upon us, and we be by and by defiled before God. Seeing then that the holy scripture uses all these forms of speech, ought we not to be held the better in awe, to live without doing of any wrong to our neighbors? Yes.
Howbeit forasmuch as God does so chawe things to us here, according to our rawness and infirmity: let us mark further, that it is not enough for us to abstain from bloodshed: but that we must also abstain from all outrage and violence. To be short, mens persons must be dear and precious unto us. For till we be come to that point: God will take us still for murderers. If a man do but strike his neighbor, although he kill him not: yet is he a murderer already in Gods sight. And why? I have told you already how GOD used that word of set purpose to show us that although we take a quarrelling or the giving of a blow overthwartly, to be small and light faults yet they be not so before God. And why? Because there is always a murderous intent in it. And that is the cause why God calls it murder. And besides that, if we be forbidden to commit murder, let us understand that we be likewise forbidden to do any wrong, or to make any assault upon our neighbors. If we do but lift up our fist against one, or touch him in anger: by and by there is murder committed before God. If we thought well on this: would we not be milder than we be?
We see some men so resty, that if a word do but mislike them, by and by their fist is up, to smite and beat the party. For they think is a final matter, so they shed no blood. But we must not make God to eat his word, in that he tells us that all quarrelers are murderers. So then let us learn to forbear our own fancies when we intend to judge of our faults, and let us quietly embrace the sentence that god has given, assuring ourselves that all such as offer any violence to their neighbors, are already guilty of murder before God. That is the thing in effect which we have to remember here.
But have we abstained from all annoyance? Have we done no outrage to the persons of our neighbors? Then must we go even to the heart.
For God has not given a civil Law, only to make us live honestly: but he has given a Law agreeable to his own nature. We know he is a spirit, and he will have us to serve him in spirit and truth. Seeing it is so, we must understand that he has given us a rule, not only for our hands and feet, but also for our affections & thoughts. True it is, that inasmuch as men are fleshly, when gods law is first uttered unto them, they think they have well discharged themselves, if they cannot be blamed before the world: and so on the other side they do easily grant & take leave to do evil. And for the same cause, even the Jews themselves, who ought to have been grounded in law of God from their childhood, took this saying too grossly, You shall not kill. For they understood it, that they offended not god, so they made no open assault upon their neighbor to wound him. And therefore if the fault were not apparent to the eye: they bare themselves in hand that they ought not to be charged with it before God. Which thing our Lord
Jesus Christ rebukes, showing that the law was too fondly expounded. Because it is said You shall not kill: you bear yourselves in hand (said he) that you shall be quiet before God, if men cannot bring you to the bar for it. But whosoever calls his neighbor fool, that is to say, whosoever does but show some token of displeasure against him, is forth with worthy of hell fire. Whosoever do another man wrong: is in danger of judgment from heaven, that God and all his Angels shall set themselves against him. And whosoever do but murmur against his neighbor, so as he do but mumble somewhat betwixt the teeth though he utter nothing at all: he is already in danger of judgment. We see whereto our Lord Jesus sends us: namely that when we may protest that we have not done any outrage, nor given any blow, and that we have so little meant to wound our neighbor, that we have nor so much as once drawn our sword at him yet is not all this enough, but we must consider that God will over rule both our tongues, our thoughts and all our affections, as good reason is he should. Since it is so: whosoever misuses his neighbor
[in speech,] shows himself already to be a murderer: for the tongue cuts as a sword. Although then that you have not your sword in your fist to strike: yet if your tongue be armed to speak will of your, neighbor, so as you have railed upon him: it is a kind of murder, as in respect of God. And although you have not so misused him as all the world may be priuy to it: yet think not that you shall therefore go clear. For if you do but mumble betwixt the teeth: it is enough to make you guilty in the sight of GOD, and you shall be condemned before the heavenly throne, though you be quiet before men, and though worldly justice take no hold of you. When we hear this: we may well perceive, that he which speaks it is the same person whom God the father has given to be the judge of the world. Therefore we must not give ourselves too large scope in this behalf. For we shall win nothing by our caviling and shifting. But let us learn to look at God, if we will have the right and natural exposition of the Law. Who is he that speaks? Even he that reigns over our hearts and thoughts: even he that cannot abide to be served with eye service, nor that we should abstain from evil only to the worldward, but which will be served in spirit and truth. He will have our consciences to be pure & clean, so as we be cleansed from all naughtiness. Seeing it is so: if we consider the nature of GOD, we must no more restrain his Law to the outward deeds: but we must conclude that when God speaks of murder, he speaks likewise of all enmity, displeasure, anger, and rancor that we have against our neighbors. And indeed that is the very cause why S. John says, that he which hates his neighbor in his heart is a murderer. As if he should say, you may well set a fair countenance upon the matter: but be the hatred never so secretly hidden in your heart, and although you dissemble never so much, so as you enter no sign of any malice: yet think not that Gods eyes are shut for all that. Men may well be ignorant of the thing that you have not bewrayed but have you once hated your neighbors in your hearts, that is to say so secretly as no man may perceive it: by and by you be murderers before God. And truly the reason hereof is too apparent.
Indeed when Princess and Magistrates make laws, it is not after the manner of God. It is but only to the end that men should behave themselves well as touching outward civil order, so as no man be misused, but every man have his right, & peace and concord be maintained among men. That is the intent of Magistrates in making of their !aws. And why? For they be mortal men, and cannot reform the inward & hidden affections. That belongs to God. Again they cannot search mens hearts, for that is Gods peculiar office, and so does the holy scripture attribute it unto him. Nevertheless, when a civil law is once made: although there be not one drop of blood shed: yet is the offender worthy to be carried to the gallows, if he be known to have done what he could to have murdered one. If one draw his sword upon a man, who notwithstanding do so ward his blows as they never touch any bare of him: the Laws even of the heathen do nevertheless condemn such a one to the gibbet as he is worthy. For why? The Law respects not the success, but the purpose and intent.
Now seeing it is so that earthly Princess and Magistrates do punish such as have endeavored themselves to do amiss, though they have been disappointed of their purpose, and not brought their attempt to pass: what shall God do? Shall he have less authority than a mortal creature? To that point (say I) must we come, to know that GOD does justly condemn all such for murderers, as hate their neighbors. Why so? As I said before, let us consider what his nature is. Will we then keep his commandment? We must in effect begin at murdering: And why? For God meant to strike a fear into us beforehand, to the intent that whensoever we went about to hurt our neighbors, or to do any extortion or wrong: we might understand that it is a detestable and horrible thing unto them, and such a one as he cannot abide. Why so? Because it is a kind of murdering. You see then how God meant to daunt us at the first blow: and that is the end that we must begin at.
Moreover if we think it strange that God should condemn a blow to be murder, yea or a wrong offered but in words, yea and even a frown though the tongue have bewrayed nothing at all, yea and even the secret and unespied heartburning that is deeply over covered within: I say if we think it strange that these things should be condemned for murder before God: let us consider what his nature is, and how he is worthy that we should allow more to him than to mortal men. For if earthly judges have power to punish a wicked intent when it bewrays it: what shall GOD have, from whom nothing is hidden? Again we must consider how the Apostle in the Epistle to the Hebrews says, that the word of God resembles him that is the author thereof, so as it must needs be as a two edged sword, piercing in such wise to the very marie of the bones, that there is not a thought within us, which it espies not out. And why is that? Because nothing is hid in the presence of GOD. Now seeing that nothing is hidden before God: his word must needs search and flute mens hearts to the hard bottom.
So then, the things that are unknown to men, must needs come all to account before God: whereby we must take warning to live in such sort, as we bear no enmity not ill will to our neighbors.
But yet notwithstanding we must go yet further. For it is not enough for men to abstain from evil doing: but forasmuch as they be created to help one another, they must seek one anothers maintenance. God then in forbidding us to murder, shows us on the contrary party that we must set store by our neighbors lives, & endeavor to maintain & preserve them to the uttermost of our power. But it was his will to begin at that end, to show us what he commanded. And why? For we see how sinful we be. Look how many thoughts we have, and so many briers and thorns we have. Look how many affections we have: and so many bushes, brambles, and such other things we have. Not without cause therefore intended God to weed out the naughtiness and vice out of our hearts, yea and to amend all the pastes in us that are sinful and corrupted. For without that, it were impossible to set so much as one finger to the doing of any good, that we should but so much as think one good thought. That is the cause why the Prophet said that men break up their lays & sow not among bushes. As if he should say, 1 see how the world goes with you: if a man tell you that you have offended God, you will make some fair countenance, & pretend as though you were reformed, & yet in the meanwhile continue still the same you were before. But it is not enough to sow corn in a field: but you must also stub up the bushes & cleanse the ground. So long as you do but endevor to make some fair show: thorns, briers, thistles, and other evil weeds grow still within.
Therefore there can be no good sowing, & much less can you bring forth good fruit before God. And for the same cause do our Lord say here, You shall not kill, instead of saying, Look that you preserve your neighbors life. Now we see by experience how men would fain discharge themselves to Godward with fair countenances, and yet retain still their vices and corruption, according to that which I have alleged out of the Prophet. For if a man speak to us of doing good to our neighbors: indeed we dare not altogether gainsay him. So then we would discharge ourselves after a sort. But in the mean season our sores do rankle within, & we do but plaster them above, like unto those that are loth to open their purses when their houses decay: but what do they? They parget them over, & stop the holes and rifts, but yet in the meanwhile their house is in decay. Even so is it with us: we do but parget or plaster ourselves over, of purpose to discharge ourselves as lightly as might be. But yet does nature teach us the clean contrary. For if a man be minded to sow a field, will he cast his corn among the briers and thorns? No: but when he sees his field fair and clean, then breaks he it up & tills it: and so must we do, Let us learn then that it is not without cause that God does first of all condemn the vices. For he sees they be rooted so deeply in our nature: that it is hard to weed them out, yea and that he can never hold us at such a stay, as to cause us to live in his righteousness, unless he pluck up the cursed roots of this naughtiness which he knows to be in us. That is the cause why he lays, you shall not kill. As if he should say, will you live in good love one with another? Every man must enter into himself, and examine well whether he have there any hatred, enmity, or ill will towards his neighbors. You must look whether you have not some heart risings & eagerness in you, which provokes you to threaten your neighbors or to attempt somewhat against them. You must consider all these things. For when you be clear from all anger, hatred, and enmity: then must you come to this point, that it is not enough for you to abstain from annoyance, wrongfulness, & violence, so as you have not practiced anything against the persons of your neighbors, nor nourished any rancor or malice against them in your hearts, nor been infected with evil will: but you must also a live in charity, and you must be as brethren one to another, worshipping God as your father. Look to what point we must come.
So then let us mark, that if we intend to profit well in Gods Law, we must have an eye to the vices and imperfections that are in us, and be sorry for them: and moreover strain ourselves to weed them out.
Have we done so? that is not all that we have to do. For God will not have us idle in this world. His creating of us, is not only to abstain from evil (for stones and trees and other senseless things do as much as that comes to:) but wee must give and apply ourselves to the doing of good. Then let us understand, that whereas our Lord will have the life of our neighbors to be dear and precious to us: he shows therewithal that he which helps not his neighbor at his need, does what he can to murder him: insomuch that we become murderers, not only when we bear any ill will, or keep any hatred priuily towards our neighbors: but also even when we succor them not in their necessity. If we vouchsafe not to bestow our navel for them when they have need of our help, we shall be blamed before God. Since it is so, it is not for us to flatter ourselves any more in this case: for we see how straight the Law is: and yet not straighter than it ought to be.
For can we refuse to be knit together in charity at Gods commandment, seeing he has created us after his own image? Or to yield him such reverence being our father, as to maintain brotherhood among ourselves, seeing he has vouchsafed to unite us in such bond? Shall we say that God is too straight to us, and lays too heavy a burden upon us, because he leads us to such indifference & uprightness? No: but howsoever come of it, let us beware we flatter not ourselves, seeing we understand that our Lord will have us to do our endeavor in helping one another, and that we should set as much store by the life of our neighbor, as he himself does.
Now have we the effect of this commandment, Of not killing. What remains then, but that we pray God so to guide us, as we may frame ourselves to his will? For it is to no purpose to allege that his speech is dark: Or to allege that there be so many commandments, as we cannot bear them in remembrance: (for God speaks in a word or twain, and uses briefness to take away all excuse.) Or to a allege that we wote not whereat to begin: for he shows us it: namely that instead of taking leave to do evil as we have been wont to do, bearing ourselves in hand that the thing which we do is no great nor no deadly crime: we must contrariwise think always thus, if I do my neighbor the least harm that is possible to be named, I am a murderer before God. When we bee willing to do evil, se how the devil blinds us, to be desirous at the first dash to kill one and to cut his throat. This (as I said) is an ugly thing. For even nature restrains us, that we cannot be so mad as to say, I will kill. But if a man displease us, and we be no more but angry with him: all is well, it passes away as a smoke, and to our own seeming, it is nothing.
Again, have we once conceived any grudge, we think it is to be pardoned if we require like for like, so we do it not with over great violence. Moreover if a man do but bend his fist to strike or to beat: tush, it is still but a blow, it is no deadly offence. Look how men dispense with themselves. And why? Because all their imagining is how to lessen their faults. But we must keep a contrary way to this, as GOD tells us: namely that when we go about to strike and to beat, or when we go about to do wrong, or when we go about to conceive any hatred or heart burning: we must set murder before our faces, and think thus without selves: Wretched creature, whither goes you? whither throwest yourself? Will you make your self-guilty of murder before God? So then let us no more allege that we wote not whereat to begin: for God shows it us, and we cannot be ignorant of anything but through our own willfulness: & therefore in the end it must needs be known, if we listed not to lift up our eyes, to see the things which we ought to have seen most manifestly. Those are the things which we have to gather upon this place.
Again, there is this further, that God has not without cause forbidden murder before he come to command charity, & to show us how we be bound to succor one another, according as need requires. And why?
For we be full of evil affections which had need to be rooted out.
Therefore like as a piece of ground that is full of thorns & briers, had need to be cleansed before it be sowed: so have we need to be cleansed from the vices that are naturally in us, or else we shall never be disposed to live in good love one towards another. But yet must every man have an eye to his own ability. If I have wherewith to help my neighbors: I must be fully resolved myself, that the things which God has given me are not mine own, that is to say, that I must: not love myself so much, as to have no regard of others: but if I be of ability to succor other folks that have want of my relief, I must bestow it upon them. For there is a common fellowship among all men. It was not Gods will to make so many several worlds, every one by itself as there be several men & women: but he has knit us all together. Seeing then that, God has brought us one near another: we must keep & maintain that fellowship that God has set among us, & we must always come to this point, that it is against kind to hate our own flesh. But yet there is a far other respect than this among that faithful. For they must not only consider themselves to be created after the image of God: but also remember that they be members of our Lord Jesus Christ, so as there is a much straighter & holier bond, than the bond of nature which is common to all mankind. And therefore so much the more ought we to mislike of those, which do so forget the union that God has set among his people, seeking nothing else but to put the things asunder which God has joined together, by dissevering the body of his Church, as we see these underlings of Satan do, who practice nothing but all manner of mischief, as though they were willfully bent to defy God because he binds them to men, & therefore do separate themselves from such as are not for their profit (as it seems to them,) nor yet for their fancy. Now when so brutish a disposition & so far out of square is entered into a mans mind, is it not a token that the devil dwells in him, and that spirit of God reigns not there, no nor any drop of him is there? Yes: and therefore let us learn to frame ourselves in such wise to that which is spoken here, that being rid of all rancor and malice, we determine to employ ourselves in the service of our neighbors, & to discharge our duty according to the ability that God gives us. Again, if wicked affections, (not withstanding that they be hidden) be taken for murder before GOD: what shall violence & outrage be, when men overshoot themselves so far, as to strike & flea one another as much as they can? Must it not needs be that they be worse than all the Paynims in the world? Yes: but whatsoever come of it, let us assure ourselves that we have ill profited in Gods school, if we only keep our hands from doing evil, and in the meanwhile leave our hearts unreformed.
Now then, to show which is the true perfection of Christians, they must not only refrain from bearing any priuy evil will in their hearts: but they must also be as true brothers, to spend themselves in their neighbors behalf to the uttermost of their power. And if it be not lawful to nourish any secret ill will: much less is it lawful for a man to overshoot himself so far, as to smite, to kill, and to do outrage: and they that do so, are worse than wild beasts. Yea and if that that disposition was condemned even among the heathen, & by the laws of men: much more shall it be condemned by the Law of God. And therefore let us learn to submit ourselves to him, not after our own imagination, but according to his own nature. But forasmuch as he is a spirit, he will have us to serve him with such soundness, that besides the restraining of our feet and hands, our hearts also must be submitted unto him, and that with such subjection and obedience, as our whole endeavor be to show by our deeds, that we be his true children, in as much as we maintain brotherliness with all those whom he has called to the same alliance with us.
Now let us kneel down in that pretence of our good God, with acknowledgment of our faults, praying him to make us feel them better, and that we considering how he has bound us to our neighbors, and will have us to show the reverence that that we bear towards him by abstaining from all evil and wrongful dealing: may live in such brotherly love one with another, as the chief mark that we shoot at, may be to honor him as our father, and to suffer ourselves to be governed by him and by his holy spirit according to his word, so as we may be strengthened more and more in it, knowing that his reaching of his hand to us, is to the end to guide us and to hold us under his protection. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, &c.
On Tuesday, the 2nd of July
1555 The thirty eighth Sermon, which
is the ninth upon the fifth
Chapter
18 You shall not be an Adulterer. aint Paul speaking of the life of Christians, and having exhorted them to the fear of God, adds that they must walk uprightly and soberly. Now it is not to be doubted, but that the same is to be referred to the second table of the law. Will we then observe the things that our Lord has commanded us in the second table? It is not enough for us to hurt no man either in his person or in his goods: but besides this rightfulness, it is required that we should live staidly and honestly, as is declared in another place. And in the former text of the Epistle to Titus which I have touched, he said that we were redeemed by the grace of our Lord
Jesus Christ, to the intent we should live in the fear of God in this world, and also in soberness and uprightness. In another place to Timothy he says, that if there be good government, so as the Magistrates do their duty, we shall live uprightly and honestly in godliness. And as touching the fear of God, it is the same spiritual service that we have spoken of before, which casts of our pure worshipping of him, by endeavoring to trust in him, by calling upon him, and by yielding him his deserved reverence: and in respect of our neighbors, [it consists] of knowing how we ought to behave ourselves one towards another. These are the two pointer that he sets down here. The first, which is uprightness, is that we offer no man any violence, extortion or deceit as in respect of his goods: and the other, which he sets down by the name of honesty, sobriety, or staidness, is that there be no looseness, wantonness, lewdness, or unruliness in our life. We have seen that in expounding the commandment where GOD forbade to kill, I told you how he meant that we should abstain from all outrage and injury: and not only that: but also that we should endeavor to live quietly with our neighbors, and not suffer any man to be troubled. And is it so? When we come to treating of goods, it shall be declared that we must not play the thieves, nor bear false witness against our neighbors: which things pertain to justice or uprightness. Now if we will yield every man his right: we shall do no hurt nor wrong to anybody: and as touching goods also, we shall not attempt to rob any of their substance.
But here God interlaces a law that forbids to commit adultery: & that is comprehended under the term of sobriety or staidness. For although we steal away no mans goods, nor be murderers and barraters: yet if we be unchaste, wanton, or of beastly conversation: we must not think that God is contented with us. Uprightness &
Soberness are things inseparable: for God has joined them together in his law, and we see that he confirms it by his Apostle, who largely expounds the thing that is here touched in few words. And therefore if we will have the true meaning of this text: we must understand that God commands us here to lead an honest and chaste life, so as there be no dishonesty nor looseness in us. That is the effect of this commandment. True it is that here we be expressly forbidden to commit Adultery, that is to say, to break the faith of marriage by enticing other mens wives to naughtiness. But let us also weigh that thing that I have touched here: namely how that under one particular, God comprehends the whole, and sets us down the thing that ought to dislike us even of nature, to the end we should abhor all manner of whoredom the more. I told you yesterday, that when men are tempted to do evil, they beguile themselves, weaning that the fault is but small, and so from the lesser they proceeds to the greater.
Contrariwise, to hold us in awe, God sets before us the sins that are heinousest, to that end we should be stricken with fear beforehand, and not be led so easily to commit any fault. As if he should say, beware you fall not: for it will make you to break your neck: bear not yourself in hand that you shall but slide, for the fall will be deadly: and therefore take heeds of it. Thus you see in effect why God proceeded in such order in his law: & why he speaks not now generally of all whoredom, but of Adultery, which is the breaking of Marriage. Now we know that if anything ought to be taken for holy in the whole life of man it is the faith which the husband plights to his wife, and the wife to her husband. Indeed all the covenants and promises we make, ought to be kept faithfully.
But if we compare them together: it is not without cause that marriage is called the covenant of God. For in so saying, Salomon shows that God is the Lord of marriage, and therefore that if the husband break the promise which he has made to his wife, he is forsworn, not only towards her, but also towards God. In like case is it on the womans behalf. She does wrong, not only to her husband, but also to the lining God. For it is he to whom she binds herself: & like as he has ordained wedlock and is the author thereof, so will he hate a care for the maintaining thereof. Therefore when we hear the word dumetrie: we ought to lothe it, as an express defying of God, by willful breaking of the holy bond which he has set in marriage, like mad beasts. And hereby we see in what estimation he has honesty.
Why so? When he will have us sober, chaste, and modest: he says, If you be not honest and well stayed, you be no better than Advowterers. That is to say, whatsoever excuse you pretend before men, and make you your faults never so small and light: I hate you, for you stink, & your whole life is infected in my sight. We see the as I said before, that here is a straight commandment to keep ourselves honest & chaste. And hereby it appears how fond their excuse is, which say they do no man wrong, when they be full of disorder and unruliness. For our Lord knows well enough to what end he used such speech. It was not for that he was tongue-tied & wist not how to utter things in order: but because he intended to show, that if men made but a small matter of wantonness and unchastity: there is another balance [for them to be tried by] namely that he condemns & accurses all those for advouterers which behave themselves unhonestly or unchastely. Therefore we have so much the more need to way well the words that are set down here, where he says You shall not be an Aduolveerer. But yet here withal we must follow the degrees that are contained under this commandment.
First (as I said before) let us understand that God will have wedlock to be kept holy. For as our persons & lives are dear unto him: so will he have the faith and troth that is plighted between man &wife, to be maintained in their price and estimation, that so holy a thing as marriage, be not given up to shame & reproach. This ought to bring to pass, that no man should look upon his neighbors wife with unchaste eye. And why? For God has matched her to a husband already, & he will have her husband to shadow her. And when we think any evil, or feels any unhonest lust: he will have us to shun it for fear of that which is told us, namely that God himself takes vengeance of them that break the holy fellowship which was knit in his name. In like case is it with women in respect of their husbands: so as a wife may not yield to wicked lusts when she beholds a married man. Why so? For God has assigned her, her make. If we will not make war against our maker, we must live every one in his own house, with such match as he has: & order must be maintained without breach, because god is that author of it. That is one principal point.
But besides this, we must always come back to the nature of God: & remember that he is not an earthly lawmaker, which forbids but only the outward deed, and in the meanwhile lets the lewd affections alone: for God will admit no eye service, neither is he like to us. Men are contented if they perceive no fault: but God who searches teens hearts, respects the truth as it is said in Jeremy. Therefore he in his law meant not to restrain our bodies only: but also had a special regard to our souls. So then let us mark, that God not only forbids the act, so as wedlock be not broken by any actual deed: but also he forbids all wicked lusts and likings. And therefore does our Lord
Jesus Christ say, that he which looks upon another mans wife with a wicked eye, is an Aduowter already before God. Though he cannot be blamed by the laws of men, nor punished as an aduowterer: yet is he condemned already before God, as having transgressed this commandment. Therefore when we hear this word Aduowtry, which is so greatly condemned: let us learn, not only to abstaine from all whoredom as touching the actual deed, but also to keep our thoughts and conceits chaste, so as we be undefiled both of eye and heart. For after that manner does S. Paul define true chastity, when he said that such as are unmarried ought to have a care how to please GOD, by keeping themselves pure and clean both in body and mind. He said not that those continue chaste which have not defiled their bodies with whoredom: but which have endeavored to keep themselves undefiled both in body and mind.
And when we have thus considered how God curses and abhors all aduowtrys: we must proceed further, and reach out and apply the same to all manner of whoredom. True it is that he which breaks the faith of wedlock commits a double offence, and it is much more heinous as I have said already. But yet must we always come back to this point, that Gods meaning is that men shall not only not commit anything against marriage, but also that they shall not lead a beastly life, so as whoredom may have full scope, and unmarried folk run loose to give over themselves to lewdeness with every one whom they meet with, like brute beasts: but that we should be pure and clean both in body and mind. For it is said, that not only our souls, but also our bodies are the temples of the holy Ghost, as was declared even now. And they be Saint Pauls own words, where he tells the Corinthians that it was too too much to their reproach and shame, to suffer fornication and whoredom among them as they did. Know you not (says he) that your bodies are the temples of the holy Ghost?
Behold, God has done us the honor to choose there wretched bodies of ours which not only are frail vessels hut also rotten carcasses and earth. GOD (I say) notwithstanding this, has so in honored them, as to vouchsafe to make them the temples of his holy spirit, that he may dwell there: & shall we go welter them in all filthiness, and make hoggerscots or swines styes of them? What a treachery is that? Again, that is not all. Let us have an eye whereunto S. Paul leads us. Our bodies are members of Jesus Christ: therefore if a man gives over his body to whoredom, it is all one as if he tore Christs body asunder.
For it is certain that we cannot mingle Gods son the fountain of all cleanness, with our filth and loathsomeness. Now then if a man cast himself into whoredom: it is as much as a rending of the body of our Lord Jesus Christ in pieces, as much as in us lies. Not what we can do it indeed: for the son of God is not subject to us to be so dishonored at our hands: but yet are we guilty of such traitorousness, forasmuch as we would have committed such injury against him. Now then let us learn that God will have every of us not only to keep our faith and troth in marriage for his own part: but also generally to be chaste, to walk in pureness of life, and not to give ourselves the bridle to any uncleanness or dishonesty. And why? The reasons that I have alleged, ought much to move us thereunto. And therefore look what has been said already concerning avows: let us apply it likewise to this present case: Namely that we hold all our senses in awe with such staidness , as the devil may always be driven back when he temps us to any unchasteness, and not get any entrance into us.
There was a certain heathen man that could well skill to say, that it was not enough or a man to have stay of his hands, (that is to say, that he could refrain from ravine, outrage, and doing of wrong:) but also that he ought to have stay of his eyes, that is to say, that he ought not to cast any unchaste look. If the blind and ignorant wretches were able to teach us thus much: what shall become of us when it is told us (as I said before,) that God has done us to much honor, as to repair for himself, not only our souls but also our bodies, notwithstanding that they be corruptible, and that (as we see) there is nothing but rottenness in them? Seeing then that God takes them for his own, and vouchsafes to dwell in them: ought we not to learn to live warily, that no uncleanness or filthiness be committed that may drive God away from us, when as he would have us to be his dwelling place and holy temple? Yes and we must call to mind how S.
Paul says, that all other sins are committed outwardly of mans body: but whoredom is committed in the body itself. For it is right certain that we defile our hands by robbery and stealth (as is avowed in the holy scripture:) insomuch that when we do any man wrong, we have bloody hands, as says the prophet Esau. But Saint Paul very well perceiving whoredom to be yet more shameful, and that men have so much the more need to beware of it: tells them that there remains some scar thereof still printed in the body of the whoremonger, so that his body is put to reproach by it. Surely we would be very chare of the preserving of our honesty, and it would greatly grieve us that it should be stained or blemished by any man: and why that do we make so light account o it, as to stain and imbrue it within fame, before God, before his Angels, and before men? So then let us bear this in mind, and we shall be bridled. Although we find such frailty in ourselves, and the devil do continually tempt us: yet must this serve us as a bridle to pull us back to the foresaid clearness, not only we of body, but also of mind.
Furthermore we must mark likewise how it is said, that no man must deceive himself through vain words: for by reason of such things
Gods wrath comes upon the unbelievers. It is not now of late that men begin to flatter themselves, and to bear themselves in hand that it is not so great and deadly a sin, to commit whoredom. Nor we see how these scoffers do scorn God, terming whoredom a natural sin, and a matter of small importance. There are some such filthy swine which speak after that fashion. Now for that cause S. Paul says, let no man deceive you. Such scoffs flew abroad in the mouths of the despisers of God even at that time, and many were blinded with them, after the manner of the world, which is to be given to self soothing. Let no man beguile you with such lies, says S. Paul. Why so? For whoredom is a detestable thing before God, as he shows by the punishments which he has sent for it, as S. Paul notes in that tenth chapter of the first Epistle to the Corinthians. There he alleges this example, that a great number of men were slain for whoredom: whereby it appears that God cannot abide it. For the life of man is precious in Gods sight, as was showed yesterday: they be creatures fashioned after his own image. Seeing then that a two or three and twenty thousand men were so dispatched, and God destroyed such a number of his own images, that is to say of that creatures that he had made: is it not to be said that there was a terrible fire of his vengeance kindled? Yes: and wherefore? Even for whoredom. Then let us conclude that it is not for us to deceive ourselves, as though it were a light fault and easy to be pardoned, seeing that our Lord, who is not over rigorous, did punish it so for: but rather let us assure ourselves, that we must come to account for it before the heavenly
Judge. When men have pardoned us never so much, and we be opinion that such manner of uncleanness and filthiness is but a sport: then must God set to his hand. Therefore let us have an eye to him and to the example that he gives us, that we may continue under his fear, and endeavor the earnestly to keep ourselves from all spots.
And so you see in effect how this seventh commandment of the law is to be understood: namely that we must not defile ourselves with any unchastely or un-staidness.
Now if it behoove us to keep both our bodies and our souls undefiled: ought we not also to eschew the occasions that may entice us to whoredom? Yes surely. Let us mark then, that whomsoever do give themselves to any looseness, do seek nothing else than to cast themselves into Satans snares. And although they be not reproved for it to the world ward: yet they are whore masters already before God. Were this well considered: we should see no more of the wantons in the apparel, gesture and words, that is commonly in the world, which takes too much liberty in that behalf. And when men and women attire themselves of purpose to entice one another and as it were to lay baits of lewdness: are not such doings very tricks of bawdry? Indeed their excuse shall be, as for me, I have committed no whoredom: but yet they set themselves forth as a pray to Satan, and are willing to draw others with them, as much as they can. Then are they kinds of whoredom before God: and all the looseness and superfluity that is used in apparel and attire, is nothing else but a laying of snares for men. Likewise again there are gestures and words. When a man and a woman haunt one anothers company, to open a gap to Satan by acquainting themselves together, so as they may be caught in his net, and give themselves over to him in bondage: it is whoredom before God. And although there be no deed done, no nor anything fully agreed upon yet will not God leave such doings punished for it is to manifest that they are attempted. And hereby it appeared how fond and childish a shift it is to excuse oneself by saying that it is not evil to do this or that for there be on intent to do evil. As for example such as delight in the dancing and dissoluteness is that so evil a thing{say they}, so long as there be no wholesome committed? Yet truly. It is all one as if they would mock
God of set purpose, and blindfold his eyes to buffet him and in the meanwhile bid him guess whether it be evil or no. It is well known that dancing can be no better but a prelude to whoredom, to open an entry purposely to Satan: and a crying out aloud to him, that he should be bold to come in. That is always the very effect and substance of dancing. If you say, I meant no evil: you makes God a liar. Behold, S. Paul avows that lewd words corrupt good manners.
Yes and he alleges that saying of an heathen man, of purpose to make us the more ashamed. If we admit not the doctrine give by S. Paul: let us go to school to the wretched infidels and idolaters: for you could good skill to allege, that dishonest speech corrupts good manners.
Now when mens tongues are infected with naughty and unchaste talk, and there is nothing in their behavior and words, but sings and marks of utter dishonesty: if they say hereupon, that they had none evil meaning: is it not a manifest belying of the holy Ghost? Yes: and therefore let us mark, that whereas all whoredom is forbidden: it is mean that we should behave ourselves modestly both in our words and in our gestures, and that there should be no inkling of looseness in us that may tend to whoredom or whorishness. It is true that all things are clean to them that have a clean conscience: but yet for all that, we must beware that Satan overtake us not, least he make some breach upon us. Thus you see that this precept ought to be considered in such wise, as we must have an eye, not only to the very deed of whoredom but also to all that matches with it, to all appurtenances of it, to all that comes near it, and to all that may entice or endure us to it. To be short, we must come back to that which I touched even now out of S. Paul: namely that as we must not do any man wrong either in his person or in his goods: so must we also live honestly, and put away all looseness and disorderness from us.
And like as all lewd talk, and dancing, and other unchaste dealings are condemned before God for kinds of whoredom: so let us mark that all other loose misbehaviors shall be condemned likewise. You shall see a sort of drunkards that cram themselves like brute beasts.
And when they be so full that they be ready to burst: that fling they themselves into all manner of filthiness till they even stink again, not perceiving their own shame. Therefore when men behave themselves so beastly, that they play the drunkards and gluttons, and moreover abandon their bodies to all villain: think we that they shall scope
Gods hand, and not be cursed as whoremongers, though they commit not whoredom in actual deed? Yes, You see then that the soberness which Paul speaks of, does tell us that if we will be chaste and stayed before God: we must not only abstain from whoredom itself: but also use our eating and drinking soberly for our nourishment, and not to provoke us to lechery, so as we should have no more stay nor hold off ourselves. That is a thing which we have to mark further.
But now it will be alleged: and how then can we abstain from al uncleanness, considering the frailty that is in our flesh? For we see how little slay men have of themselves: whereby it appears (doe what they can) how sin full our nature is. True it is that men be not able to be chaste: for our Lord will have us to feel the cursedness of Adams sin in that behalf, that is to say in the unruliness of flesh, if he himself preserve us not by special gift, accordingly as it is said that it is not given to all, men, but every man mull consider what GOD has given to himself and he must use us: the gift, that he has, assuring himself that he is so much the more bound unto God. But yet how so ever he fare: manage is provided for a remedy to all such as have no stay of themselves. Although then that God list to leave this mark of infirm km in us: yet does he appoint a convenient remedy for it. Is a man frail his flesh, or a woman likewise? Indeed it is a vice: and although it bee as it were a natural inclination, (yes proceeding of the corrupt nature that we take from Adam:) yet is it to be condemned of itself. For all such un-staidness is far off from the excellent dignity which God did put in mankind, of purpose that we should have born his mark, & has been as Angels. Therefore all unruliness of the flesh is sin. Notwithstanding, forasmuch as our Lord bears with us, he has ordained a mean; whereby that said vice shall not be imputed to us for sin. Now then whereas the unruliness of the flesh is of itself sinful and damnable: it shall not be imputed to us before God, if it be covered with manage. And when a man sees that he cannot forbear, and thereupon prays to God, and having committed himself to him, takes a wife to the intent he may not lead a lewd life, by running at random like a dog, or a bull, or a brute beast: his entering into wedlock after such manner as God has ordained, cloth cover and hide his vice, so as it comes not to account. And herein we see the inestimable goodness of our God, that whereas he leaves this vice in us, yes in such wise as ought to make us ashamed: yet notwithstanding he ordained a good mean whereby to bury it. And although men be unchaste. yet are they not blamed for it before God and before his judgment seat, so they hold themselves within the bounds of manage. For all un-chastise is lawful. As for example, if a man take too much liberty with his wife, or the wife with her husband: it is no reason that they should make their bed a brothel house. But if a man hue honestly with his wife in the fear of God: although the companying in bed be shameful, yet hath it no reproach or shame before God and his Angels. And why? Because the covert of manage serves to sanctify the thing that is unclean and unholy of itself, and to make clean the thing that is fouls and filthy of itself.
Seeing then that our Lord is so gracious, as to ordain such a remedy: are not wee the more lewd and unthankful if we use it not, and put not away all the excuses that men allege, as who should say that God had not provided for their need and, nor played the good physician with us in healing our diseases, yea and men prevented us as we see?
Now then, seeing that our Lord vouchsafed to succor us in this behalf; and ordained holy manage to keep men from abandoning themselves to al naughtiness, which hue not, gift of chastise us put away all shifts of frailty. That is the thing which we have to mark.
And hereupon let us mark well how the Apostle says, that when men and women hold themselves within the sear of God and soberly, the bed of manage is honorable: And whereas it should justly be shameful: our Lord converts all to honor. It is no small matter, that the Apostle calls the thing honorable before God, which would be shameful even before men, if God pardoned it not: and yet pronounced curie & vengeance against all adulterers. Since we hear such a sentence: let us learn to shrewd ourselves under this honorable shadow, (if we have need of it,) to the end that our shameful dealings be not accursed and contented before God and his Angels: and wherewithal let us stand in awe of the dreadful sentence that is given against all avowers and whore hunters. Yes and if any be able to forbears manage, let them take good heeds that they forbears it not but for the present time, so as they reject not the remedy that God has appointed them, if they find not that God gives, them a stay of themselves. And so let their living out of marriage be but from tomorrow, being always ready to submit themselves to God, when so ever he shall call them to that state.
But here we see how Satan has displaced all order, yes and that under pretence of holy flare. The world sees what abominations have come of it. Insomuch that in peppery it seems to be the almost Angel like venue that can be, to have unmarried. The Rate of perfection (say the Monks) is to be unmarried. The priests say that they be vowed to God. Seeing wee bee the Clergy (say they) and as it were the flower of the Church: it behooves us to be separated from the common defilements of the world. So then, in peppery it is counted an approaching to the Angels of heaven, when men forsake manage.
But in the meanwhile, we see how God is mocked with) such devilish pride: for worse than beastly abominations have happened through the despising of marriage after that sort. See how the Priests, Monks, and Nuns defy God, by resisting the benefit which he offers the: which is, that if they find infirmity in themselves, they should many.
But this doe they despise and disdain, esteeming it as an unclean thing: and that is a fighting even against nature. And therefore, was it not meet that God should be revenged of such presumption, when men trod the remedy under their feet, which he had given them? Is not that sick man out of his wine, which instead of taking a medicine for his health, does fling it against the ground in despite of his physician? As much is done by these hellhounds of the pope dome, even all this vermin of Priests, Monks, and Nuns which have refilled holy manage: wherein they have made open war against God. And they be a not contented with that: but we see they have overshot themselves so far, as to be bolds to litter blasphemies that ought to make all men hakes stand up upon their heads. If there were no more but that: the world may see that the devil has altogether overmastered them, and that the Apostle or backsliding Church of Rome is the very seat of Antichrist, inasmuch as it has given sentence, that such as are in the flesh cannot please God, but we must be separated from all uncleanness: And therefore marriage ought to be forbidden to priests. Those are the very words of a Pope: and yet notwithstanding, they have been registered as an Oracle coming from heaven. Now if the devil had his full scope, yes and were incarnate in this world: could he speak more detestably in despite of God and holy wedlock, than to apply this laying, they that are in the flesh, cannot please God, to married folk. It is as much as if he condemned all mankind: For in so doing he condemned not only those that are alive at this day: but also all the holy fathers that lived under the Law, and all the holy Patriarchs, Apostles, and martyrs.
You see then that the devil of Rome intends to banish both the Apostles, and martyrs and all the holy fathers out of heaven. And therefore whosoever lifts to be in the Popes paradise must be a fellow with the devils in hell. For although it bee a monstrous thing, that the ungracious Pope Syricius should utter such blasphemy, as to go about to shut the most part of the holiest folk that ever have been, out of the kingdom of heaven yet would God never have suffered so horrible blasphemy to be spoken, but that it was his will to make the Sea of Rome abominable, by letting those devils have their own swinge so far, as to my marriage under pretence of holiness, by means whereof (even through just vengeance) they took liberty to commit all wicked filthiness, and so infected the world with their detestable Sodomy, that even the very Paynims themselves did abhor it. And hereby wee be warned (as I said before) not to despise Gods gifts: but to use them with all modesty. And as for such as have not stay of themselves: let them learn to bow down their necks, to receive the yoke of marriage, and to submit themselves thereunto, Minting themselves that if the husbands bear with their wives and the wives endeavor to live quietly with their husbands: it-is an acceptable sacrifice to God. And if they have charge of children: let them look to the bringing up of them, and to the finding of them, whether they be poor or riche: alluring themselves that God accepts that service. Also when the women take pains and are troubled about their household business: let them understand that their doings are acceptable sacrifices to God. And although marriage be despised by those fends, who in despite of GOD, do surmise an Angelical perfection in abstaining from it: yet notwithstanding let such as be in that state understand, that God accepts and receives them, yes and that he governs their household. For setting he avows himself to be the author of marriage: he will bless it, if folk proceed to it according to his will. Let such as are unmarried be well advised to walk nevertheless in the fear of God, and to have manage in estimation, and to honor it accordingly. And let both sorts be careful to maintain themselves in all cleanness both of body and mind, as S. Paul declares in the seventh of the first Epistle to the Corinthians. In that place he condemns not widows and such others as abstain from marriage: but exhorts them to do their duties. For widows and maids and such as are unmarried, ought to stick the faster to God, and to live as folk that are Idle hindered to glue themselves wholly to him.
Why so? For they have not so many worldly things to draws them away. Married folks have; no encumbrances: but yet must they beware that they give not themselves the bridle, so as they should not walk continually in fear and carefulness. Thus you see how that in all states we must have sobriety and honesty in such estimation, as we may not only show tokens of chastity and honesty in our persons: but also make offerings & sacrifices both of our bodies and of our souls to God, seeing he has bought them so dearly by the blood of our Lord
Jesus Christ, and will have them dedicated to himself, to dwell in them as in his temples.
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to vouchsafe to make us feel them better than we have done, yes even in such sort, that being rightly sorry for them, we may learn to repair to him, with acknowledgement of the faults whereof we bee guilty, seeking to give ourselves to his obedience, and to please him in all things, even until we have finished our course and pilgrimage upon earth, and become to the salutation that is prepared for us, as it is already in the kingdom of heaven. That it may please him to grant this grace, not only to us but alto to all people and nations of the earth, et cetera.
On Wednesday the 2nd of July.
1555 The 31st Sermon, which is the
tenth upon the fifth Chapter
19 You shall not be a thief.
F we understood Gods will in one word, as he declares it familiarly enough to us: we should not need any long study, to know how to behave ourselves well, and to lead a holy and righteous life. But there is not so lewd and ignorant a person, as he that will not understand: nor so deaf a man as he that will not hear, as they say in the proverb. And that is the cause why we play the blind buzzards, though our Lord showed us his light to our faces. And wee fee it as well in this commandment of the law, as in the rest that have been touched. For if every man would enter into his own conscience to make true search: should he not find is easy to judge, that howsoever things be cloaked, we be guilty of theft before God if we deceive our neighbor, or do him any wrong in his goods? Yes. But what for that? So we may hide our shame to the world ward: it is enough for us. And in the meanwhile
Gods Justice is thrust under foot, and we think not on it.
Yet notwithstanding, all theft fig leaves shall stand us nstead, we must be fine at length to come to account before the heavenly Judge.
And that shall we feel how it was not for naughty he said by his prophet Zachary that his curse shall light upon the forsworn person, and upon the thief: that is to say, where so ever we offend, what point of that law so ever it be: he will find means well enough how to punish us for it. Men then may well either justify or flatter themselves: but yet for all that, God will in the end utter his wrath, both against forswearers and against thieves.
Albeit, to the intent we may know Gods will the better, let us mark that he uses the word Theft, to make us hate all deceit and robbery, and all manner of wrong that we can devise to do to our neighbor, as has been showed heretofore in the expounding of murder and avows.
If a man call one thief, he will take displeasure at it, (for it is a word of injury) insomuch that he will not abide to be so dishonest before the world. Now God to bring us to the hating of all fraud, coin, deceit, guile, harm, hurt, and extortion which we may do to another man in his goods: sets them all down by the one name of theft. He could well enough have spoken after another manner: he could have said, keep ourselves from catching or plucking of other mens goods to you: keep yourselves from working any harm or loss to your neighbors: keep yourselves from doing any manner of violence: but he says in one word, Steal not. And why? To the intent we should the more abhor all deceit, all pilling and polling, all scratching and catching, and all manner of annoyance: and to the intent we should be ashamed, once to make mention of doing any man wrong, yes and even abhor it from our hearts, seeing we shall be guilty of theft of it before God.
Moreover let us mark that there are divers kinds of theft. For some use privy packing and deceit in drawing other mens goods to themselves by subtle means and practices. Some use open force, and that is properly termed either robbery, or extortion, or spoiling. And other some deal yet more covertly, so as they seem not to touch a man, neither can they be accused to the world ward: nevertheless forasmuch as they deal not plainly and uprightly, they be thieves before God. After the manner must we come to the particular kinds of theft, if we intend to know what is forbidden us in this text.
But by the way we have to note, that God judges not of theft after the manner of men. For they that are in authority and estimation, shall not fail for all that to be condemned before GOD, yes even though no man accuse them but only the crying out of the poor for vengeance, whom they have devoured. And all though they say never a word, yet the affliction which they suffer shall cry out loud and shrill enough before God, and make an enticement substantial enough without uttering any word. So then we must not bring our own imaginations hither to judge of thefts, nor think ourselves escaped from Gods hand, when we be not punished by men nor by worldly justice: for GOD looked far deeper. And therefore let us bear in mind at a word, that all manner of harm and all manner of coveting to rake to ourselves that which is none of our own, is called theft in respect of God throughout the whole Holy Scripture. And indeed when as GOD threatens by his prophet Esau, that he which has spoiled and robbed, shall have his turn [to be spoiled and robbed likewise:] he speaks not of the petty thieves that are carried to the gallows: but of the great princes and monarchs that bare sway in the world. Also in the first chapter when he speaks to the holy people that were the Church of GOD: Your princess and governors (says he) are companions of Thieves. Yet notwithstanding it is certain that they were not arranged: Nor, they themselves arranged other men: and yet nevertheless they failed not to be condemned before GOD. So then the thieves that are honorable here beneath, fade not to be accursed by the Law, and God has given sentence of them in this text.
Therefore we must be far to cast down our eyes knowing that it shall not boot us though our thievery be excusable before the world, nor though it be concealed or faced out. For yet for all that, Gods Law have his course, and the execution of it is ready at hand. God has not forbidden anything, which he calls not to account. Thus you see what we have to remember upon this text.
But now must the things which I have touched briefly, be laid forth by parcel meal and specified by examples that they may be expressed the better. As I said before, if we were diligent in harkening to the things that God declares: there should need no long exposition in this behalf. But what? All our seeking is to entangle ourselves, and to take occasion of doubting though the matter be known to us. And therefore does it stand us in hand to be pressed the more. I have told you already that there are more kinds of stealth or theft than one.
For some play the thieves by stealing away other mens goods: as if a man say, such a one has stolen money, he has stolen money, he has stolen bedding, pots, platters or such other like things. Well the world can judge well enough of these kinds of theft.
But when a merchant takes more for his ware than it is worth, or if he sell unlawful wares, and the simple man that knows nothing of it is beguiled, and knows not how to wind himself out of the snare: men deem not this to be theft. Yet notwithstanding such a merchant is a thief though no man condemns him, because he has dealt so unconscionably. Surely he that has been bitten will be a good and rightful judge in that case: if he spy the collusion, he will by and by say, he loath me wrong. We need not to go to any doctor, [Sergeant, Counselor,] or great clerk to show us that we have wrong done us: every of us knows it well enough: but yet for all this, we discern not the same kind of theft in ourselves, neither do we sufficiently consider it.
Yet notwithstanding, God will fail to judge him for a thief, which shall have so abused a simple man, by delivering him unlawful wares, seeing he has beguiled him for want of judgment and skill.
Likewise he that oversells his wares to an unskillful person therein, is a thief as well as the other. Again, if a handicrafts man make slight or false stuff, and the fault be not perceived, but he makes what he can of it, not regarding to sell it according to the value of it, but how to enrich himself, alleging these excuses for himself: he with whom I have to deal is a rich man, it is all one to me, he has a good purse. A man does indeed use these speeches: but yet true it is, that albeit his shifts may well serve him to the world ward, yet shall Gods Justice still have his course and take hold of him. When every man has been asked his opinion, and all agree that it is no theft at all: yet will not God unsay his word for our pleasure. You see then that the thefts which men let slip, shall nevertheless come to account before God, notwithstanding that the takers of such liberty, would never so fine have the lewdness pardoned them. For behold, Gods Law is unchangeable, as I have told you already: and it shall be showed hereafter that it carries execution with it.
Again since it is so that we must not go to work with craft and subtitle: we must come back to natural uprightness, which is to do nothing to another which we would not have done to ourselves.
Seeing we have such a rule, we need no huge volumes to teach us that we should not steal: for every man may know in one word, how to behave himself towards his neighbors: that is to know, that he deal not lewdly, that he go not about to enrich himself by other mens losses, and that eh rake not other mens goods to him as his own.
Thus needs there not anymore words than this: and then the fairest coverings and countenances that we have, would vanish away. For when we have once beguiled men: we bear ourselves in hand that we have likewise bleared the eyes of God. Let us take an example whereby this point maybe plainer perceived. He that has gotten away another mans goods by suit at the law, thinks himself to have as just title as can be to possess them. Why so? Because he has them by order of law. I will forbear to say, that perchance the law was corrupted. Of a truth there are that make law a flat the every by their bribing and other wicked practices, so as they overthrow all right and equity, and the court of Justice becomes oftentimes as a market to sell other mens right in, and to pervert all equity. And although it be not so: yet if a man find the means to get another mans goods by craft and subtitle: allege he never so much that Law has so judged it, and therefore that there is not a better nor a right fuller title in the world: yet is it double theft, and he had been much better to have robbed and spoiled his neighbors house, than to have gotten his goods so unjustly by order of law. Why so? For in so doing there is theft, yes and the theft is committed under color of Justice, which is a most holy thing: and that is a treachery that God cannot abide. If a house be robbed, it shall be grievously punished: and is it not far worse than robbery, when the seat of Justice which God has dedicated to his own majesty, is so disordered that all things are turned upside down and confounded? So then let us mark well, that what pretence forever we can make before men: Gods law shall still keep on his course: insomuch that if we use any craftiness or kinking, or any extortion or violence: we shall be condemned for thieves. If a man misuse his poor neighbor under color that he is in authority, and by that means oppress him: he is a thief, and half a murderer, and it is not single theft or robbery, but (as you would say) qualified with murder: and yet for all that, is scopes and is pardoned. It is true that men will now and then mutter at it: but that is but with half mouth: and in the meanwhile he that has misbehaved himself, sooths himself, and (which worse is) the greater thief that he is, the more is he honored. For the more a man has gotten to himself, and the richer that he is become: the more do men stoop to him, and the higher is he advanced. You see then that oftentimes men come to great honor in the world by thievery. And therefore let us not take any of those scarves to cover our eyes: but rather let us consider what the holy scripture says: namely that we be thieves, if we do not to others as we ourselves would be done to, nor yield to every man his right. For we must define a vice by the contrary virtue. If we will know well what theft is: let us consider what it is to do right to our neighbors. Now we do not right to our neighbors, when we spoil that of their goods, and by any means rake the things to us which are theirs. To be short, if we use any coin, violence, or extortion, it is proof good enough of our thievery.
Hereby we see that theft is committed, not only by taking away of money and other things with our hands: but also by withholding a mass own from him, and by neglecting to preserve the things that God has put into our hands, according as his will is that every man should keep that which he has. As for example, If a servant waste or devour his masters goods, he is a thief. If a laboring man look to have his wages, and in the meanwhile love to loiter and to have his hand in the platter: surely he is a thief, and we can well skill to deem him so.
But it were expedient for us to come to the other kinds also, and to make this comparison, that if we render not every man the right that belongs to him, such indifferent dealing shall always be taken for theft before God, and we shall be condemned for it.
But now remains to see how we may live in such sort, as God may not curse us as if we were thieves. The first point thereof is to learn to love our neighbors, as Saint Paul shows in the thirteenth to the Romans. And it is a wonder than men should make so light of the taking away of other mens goods, seeing that if a man asks us whether it be so hard a matter to love our neighbors: we will answer, no. For nature has vouchsafed to link men together in unity, and God has created them all after his own image: and therefore it ought to be no hard nor cumbersome matter to us, to love one another. Now it is so, that if a man have love he will never be a thief, as says Saint Paul: yes and if we did willingly consider, what we owe to other men of right, and how we be bound to them: we should not need all these warnings, You shall not play the thief, You shall not play the advocator, You shall not play the murdered. All this were needless, as Saint Paul shows in the same place. But what? There are very few that think upon that. Not contrariwise, (as I have told you already,) when we have stolen other mens goods, we fall by and by so seeking of vain excuses: and when we have done any deceit, shrewd turn, or extortion, straight wise we shift it off with an excuse ready at hand: But yet in so doing it appears that we have no love in us, and that we be as wild beasts, so as we be not worthy to be taken for men, because we break the bond of unity which GOD had set among all the children of Adam. Thus much for that one point, namely that it behooves us to mind this lesson of charity, if we will not be counted thieves.
Again there is another point, which is that we must not covet to be rich. For as soon as the desire of gaining is settled in us: it is certain that we shall become thieves, and it cannot be otherwise. This will seem strange at the first blush: but when every of us shall have gathered home his wits to himself, [we shall find] (as the heathen themselves could well skill to say) that even nature teaches us, it is impossible for us to covet to be rich, but we shall be inflamed to rake to ourselves by hook or by crook. Will we then shun theft? We must lay aside covetousness, that is to say the desirousness of enriching ourselves. To the intent this word be not caviled at: how shall we do it? Let us learn to be contented with our state. For as for him that has no certain stay, but is always tossed and turmoil with coveting: his affections harry him to and fro, so as he can never have any rest, to say, Here must I hold myself within my bounds, I say that the state which GOD has given to every man, must be as a bound to hedge him in, as though it were said to him: Behold, you God will have you to stay upon that which he gives you, content yourself therewith: if you do not, you not only troubles the whole order of the world, but also defies your GOD, as though you means to bid him battle.
You see then that the thing which we have to mark, is that inasmuch as we have the rule of charity to lead us, we must learn to be contented with our state. And why? Because we know it is Gods will, and that he will have a trial of our obedience. And that cannot be done without keeping of Saint Pauls rule: which is, that we have learned to be rich and to be poor, to be hungry and thirsty, and likewise to have abundance. Saint Pauls saying is, not only that we must be patient in poverty, whereof he protests himself to have felt his part, and therefore has give us an example thereof, and showed us the way: but also that we must learn to be rich and to have abundance. And how is that? They seem to be but words to no purpose: for every man knows we have need to be exhorted to patience when we be in poverty. Why so? For we shall be tempted: and it is a hard and grievous thing, when a man has not bread to eat.
And although he had but brown bread, yet would he fine have east and quietness with it.
So then as touching poverty, every man will grant that we have need to be comforted, and to be told that we must not grudge against
GOD, nor be enticed to do evil. But when he says that we must know how to be rich: men will laugh that speech to scorn, as if it were not grounded upon any reason, and yet is that lesson needful than the former. And why? Let us consider a little what rich men are: They be gulfs that can never be filled, yes and much more uneasy to be contented that poor men. If a man compare the rich and the poor together: like as he shall find poor men which martyr themselves, and repine, and are induced to filching and to do many lewd turns: so shall he find the most part of them contented with that which God gives them, and so keeping on their course. But if a man go to the rich sort, specially to kings and princes: he shall find them so inflamed, and so far in love with the riches of this world: as they cannot be satisfied. Nor, it even grieves them at the heart, that the sun shines upon the poor. To be short, it is seen that if God should give the whole earth in possession to the rich: yet the most part of them would never think it enough. For (as I said) it grieves them that the light o the sun should be common to the poor, or that they should have water to drink. Yes and although the poor take pains, and do the best they can: yet does the rich man malice him. Although he shed swear and blood for him: yet the rich man thinks that he plucks the guts and bowels out of his belly, when he eats of his cost. This niggard ship, or rather beastly cruelty of their rich sort, is apparent: and it is too common a thing. Not without cause therefore does Saint
Paul say that we have greatly profited, when we have learned to be rich: that is to know, when we be not desirous to gather still more and more, so as if GOD have given us any abundance, we follow our trade still without coveting in this wise: O, such a piece of ground were good for me: I must needs perchance that, and the next to it.
Again, not to be desirous to be still increasing, is not all that a rich man has to do. We must also be poor in our hearts: that is to say, we must not be proud to trust in our riches, nor take occasion by them to oppress the weaker sort, and such as have no estimation nor friends in the world to maintain them. And finally we must be ready to become poor when so ever it shall please God. Let him that is now very rich, which has his garners, storehouses, and Cellars full, which has his purse well stuffed, which has Lands and possessions, and which has a good trade of merchandise: let him (say I) not think it strange if GOD lift to bereave him of all, neither let it grieve him and vex him overmuch, but let him be patient as Job was and say, seeing it is Gods will to take again the things that he had give me, his name be blessed for it. It is a very hard thing (say I) to have skill how to be rich: yes verily, if we submit not ourselves to Gods will, to accept quietly whatsoever he gives us, that is to say to bear poverty patiently when he sends it, and to hold ourselves contented with the goods that he has put into our hands, without setting of our hearts upon them. Otherwise we must always needs be thieves. For the poor shall be tempted to do evil, and they bear themselves in hand that God dispenses with them for it: insomuch that now and then they use this shift, Oh, I see how such a man goes about to eat the flesh from my back, and he would destroy me if he could: and why then should it not be lawful for me to be revenged of him? See how every man would be his own carver: but it is not for us to do so. Verily when a man is become rich even by pilling and polling, by subtly and deceit: yet is it not for us to spoil him of that which he has, because he must make account of it to God. Now then if we be poor, we shall by and by be provoked to theft, if we have not this bridle to say, What though? It is our Lords will to exercise us, and therefore are we needy of worldly goods: we have not as we would wish, and that is because God minds to humble us by that means. Mark that for one point. And therewithal, let us labor to overcome this temptation. For we see how that even Salomon desires that he may not be poor, for fear least he should be provoked to steal. Seeing that such a person was afraid, yes and made suit to GOD in the name of the faithful: ought not we to stand upon our guard? Yes: and therefore let all such as have lack and scarcity of bread and drink, and know not which way to turn them, but lead a very slender life, so as some time they can scarcely get half their fill of bread: and let others also which have not their commodities as they would desire: let them (say I) put themselves into Gods hand, and pray him to grant them the grace to live in such sort, as they may not be carried to do any man wrong or harm, under presence that need drives them to it. And as for them that have the world at will, and money in their purse: let them take good heed that they oppress not the poor, as they commonly do, by laying their snares for them. Lo how the rich men deal. If they see a poor man going to decay: they play the Hunters, they fall by and by upon him, and they never leave tossing and turning of him about, till the poor soul be at length entrapped. Therefore let such as wealthy beware that they be not over greedy, but rather let them hold themselves back, so as they abuse not their abundance. Let not such as have abundance step up to oppress such as have it not. After that manner must we proceed in this case. Yes and instead of being subtle to seek things a far off, let us when occasion serves to do it, let us advisedly repulse all such naughtiness. And instead of imagining all to be well won when we can enrich ourselves by other mens losses: let us assure ourselves that such rich folk do cut the poor folks throats, and that they make many widows and fatherless children, though they think it not. Albeit for as much as or flesh is sharp witted and subtle in seeking such occasion: let us think upon our God, who intends to try us. We may well have a sword in our hand: but let us beware we do no harm with it, and let us consider that if we were in like case as poor folks are, we would gladly be succored. To be short, if we will abstain from theft, let us be neither wolves nor foxes. For as many as deal by deceit and craftiness, they be like foxes: and what need so ever the poor have, if they follow the provocation to do evil, they show themselves to be no more men, by their unjust raking of other mens goods to them. And as for them that rob with violence: they be like wild beasts, which seek nothing else but to devour all. So then, to the intent we be not thieves, let us not be cruel.
Therewithal, whatsoever worldly thing we want, let us wait for it to have it by the blessing of God. If we held this rule: surely all covetousness, all fleecing, all fraud, and all other like things would soon be amended. We should need none other medicine to heal all our diseases than this, namely that we could lift up our eyes to heaven to say, God is our Father, he will proud all that we want, it is he to whom we must trust for all things that belong to the maintenance of this present life, and at a word, his blessing is the well spring of all riches. If we were well persuaded of this: we should not need any more, either precepts of the Law to forbid us theft, or any other warnings and advertisements. This only one word would suffice us. But what? We ask GOD our daily bread, protesting that it is his peculiar office to seed us: and yet in the meanwhile we fall to filching, deceiving, and malice: and is not that an utter scorning of God? I say with my mouth, give me not daily bread: and in the man season I go and seek it at the devils hand. For if we use unlawful means, so as we beguile one and fleece another: at whose hand fetch we our welfare? Is it at Gods hand? Are we not companions with thieves and robbers? So then, it is certain that our whole seeking is to be enriched by the Devil, when we give ourselves so to craft and extortion. And moreover the same is a sure token of our unbelief, and that we look not for anything by Gods blessing, nor think him rich enough to find us. Lo at what point we be. Nevertheless these things ought to profit us. When we hear that our Lord curses theft and robbery, and that he abhors is: let us likewise hate and abhor it, assuring ourselves that he judges not after the fancy of man, but will have us to live in such uprightness, as every man may have his right, and no man be hindered or impeached in his goods and substance, and therefore we must still have the more stay of ourselves. Again, for as much we be so inclined to evil: let us seek means to hold us in awe of our God, and to restrain us from stealing as I have showed you before. And since we know that he has knit us together: let us keep that Law and rule of equity. Furthermore let us not covet to be rich: but to be short, let us put this lesson in use, of bearing poverty patiently, and let us not be eager of getting, and of promoting ourselves out of measure. And finally let us abhor all cruelty and deceit: and specially let us learn not to be beastly, as to think that our catching and snatching by hook and by crook, is able to enrich us. Let us not beguile ourselves in that point. Why so? For the true richness (as I said before,) is the blessing of GOD. Then must we drink of that fountain, and be filled with it, if we will abstain from all theft.
But now here withal let us come also to Gods threatening. When he has showed us sufficiently that his commandment is exceeding rightful, and has also given us means to live uprightly without hurting or wronging of any man: perceiving us to be hard hearted still, and that our wicked lusts do turn us the contrary way: he adds threats to make us afraid. And is it a small matter when he says, that thieves and robbers shall not enter into the kingdom of God? Now then, shall we set so much store by this present lie, that to gather a little good for the maintaining of it in this world, we shall willfully provoke God to displeasure? He tells us that we shall be banished out of his kingdom. If we had any spark of faith at all, would not this threatening pierce us to the heart? Yes: but our Lord proceeds yet further. For in as much as he sees us to be so fleshly, and so greatly given to the earth: he tells us that even in this world he will make us to go backward: in so much that he which thinks to further himself by his kinking, pulling, and deceiving, shall be consumed, and a secret curse shall waste him away. According whereto it is said in the for-alleged text of Zachary, that Gods curse shall light upon the house of the thief, and there abide until he be consumed. Also we see how he speaks of it by the rest of the Prophets: Insomuch that our Lord tells us, that when men wean they have enriched themselves and done much: he will blow upon them, yes and he will blow after such a sort, as all shall vanish away, and that so suddenly, as a man would never have looked for. But God passes yet further. Indeed it is enough and too much already, when we see how our Lord mocks at those which martyr themselves so much in heaping up of riches, when all goes to decay and slips away like water: but a man shall see moreover, that the same goods are a cause of the overthrow of such as have been in some reputation. Look me upon a father that has pilled and polled and provoked Gods wrath against himself all the time of his life: When he dies, he bears himself in hand that his children shall become little princes. Now had left them but a little, that they might have fallen in trade of occupying, and had he taught them to have travelled honestly, then they might have had competent wherewith to find themselves. But behold, the father spins a halter for every of his children, by making them to trust after that fashion in their evil gotten goods, so as they must needs either go to the gallows, or come to some other unhappy end. And what is the cause of it? The wrath of God which is present with them to consume all the goods that were gotten by stealth and polling. The house of them must needs be accursed: and God must needs show himself a just judge, both against the thieves, and against all such as daily with his divine Majesty. If a man tell them of it, they make but a jest of it, as thief scoffers do, who will say, well, well sir, the time is worth the money they think, all is one. And if a poor man be neither of ability nor of credit to make his part good against them: Oh, how they welter themselves in the meanwhile in their wickedness! But know you what? When God sees men so sot, and that he cannot bring them back to the heavenly life, in so much that they make no reckoning of being banished from the kingdom of heaven: well then go to (says he:) I summon you beforehand, for I will begin to put my sentence in execution. I will show how my curse lies upon evil gotten goods, and that they which have possessed them for a time, must be dispossessed of them, and that themselves and their goods with all their whole offspring must be consumed together. Now when we see all these things: must we not needs be moved at them, if the devil have not utterly bewitches us? Yes. What remains then? We must hold fast the good conscience which God requires of those that are his, so as every of us travel quietly for our living, and go not about to grieve other men, but seek by all means to pass our life without offending of God, that if we have no great revenue nor much to spend: sobriety may serve us for a double portion. After that manner must we deal.
But now if theft [to man ward] be so condemned of God: what shall be done if we rob him of his honor? For we must compare theft towards man, and theft towards God together. Behold, it is God that has forbidden us to be thieves. And why? Because he will have us to keep equity and uprightness one towards another. Yes and look what goods so ever he appoints to our use, he will have them so used, as we possess them not by wicked shifts. He that has much, must spend them as one that has but only the laying out of them, and not the ownership of them: and he that has but little, must be contented with it, as I have said already. Now if God will have us to keep such an even hand towards our neighbors, for the preserving of their goods which they have in their hands: if he make such account of the goods that he has created, as he will not have them defiled by guilefulness, by violence, or by such other like dealings: what will he do in the thing which he sets much more store by? So then, when we have lived soundly and uprightly in all respects among our neighbors, so as we have endeavored to give every man his due: let us also yield our God his right: that is to say, let us glorify him, and beware that he remain un-impeached in his Majesty, so as we take not more upon us than is lawful for as we see men commonly do, who are so bold, that when they have been so mad as to oppress their neighbors, by and by they set up their horns against God. When they have spoiled other men of their goods, they would make God their underling too, and they will not obey him further than they list themselves. Therefore we must beware of all these things. And to conclude, let us also beware, not only that we abstain from all injury and annoyance: but also that as near as we can we suffer not any man to be vexed or undamaged. For these are the two things that God commands: namely Justice and judgment: Justice consists in yielding every man his right: and Judgment consents not to any evils, nor suffers the poor to be misused, which have no mean to maintain themselves. For if I see a man oppressed before my face, and endeavor not to help him: I am consenting to the thief, so as the saying of the fiftieth
Psalm may be verified of me, you saw a thief and ran with him. Now is it not a running with thieves, when we labor not to restrain them, but either wink at them, or give that the bridle [to do what they lift?]
Yes: and [in so doing] we be consenting to the robbery that is committed, and we must answer for it, as thieves before God, although no reckoning be made of it among men. Therefore let no man think that he is bound but only to keep his own goods: but let us also beware that we endeavor to maintain and procure the welfare of our neighbors as we would our own, and as the rule of charity wills us to do. Thus you see how we shall not be found to be thieves both before God and man, and how the goods that he has put into our hands maybe blessed, so as he shall make them to prosper, and we have such contentment, as we shall ever mount up to the heavenly heritage, being sure that there we shall have the perfect fullness of all good things.
Now let us kneel down in the presence of our good God, with acknowledgment of our sins, praying him to make us feel them better than we have done, and that we may profit more and more in the keeping of his holy Law. And because we be so corrupt and forward, that all our thoughts and affections go the contrary way: it may please him to reform us by his holy spirit, and to draw us in such wise to him, as we renouncing the world and despising these mortal and transitory things, may mount up to the heavenly kingdom, where we shall have all contentation and rest. And so let us say, Almighty
God, heavenly father, et cetera...
On Thursday, the 4th of July
1555 The fortieth Sermon which is
the eleventh upon the fifth
Chapter
20 You shall not bear false witness against your neighbor. e have seen heretofore, that it is not lawful for us in any wise to vex our neighbors in their persons, or to do them any damage in their goods. Notwithstanding for as much as harm may be done by the tongue: God has vouchsafed to make mention of that also in his Law, as we see in this text. Now then like as heretofore to forbad the doing of any outrage to our neighbors, (which thing he comprehended under that word Murder:) and likewise all grieving of them and all annoying of them by any means in their goods: so he shows here that we must not speak evil of them, nor use any such words as may cast any blemish or stain upon them. It is true that he speaks expressly of False witness: albeit that is according to the rule that I have set down, namely that he sets forth the things foremost which we ought most to dislike, to the intent we should dislike the sins that come near them. Then if we speak evil of our neighbors, so as we slander them: although it be not taken for a grievous sin before men: yet does God take it for a false witnessing. But here a man might demand a question, why GOD speaks here of false witnessing and privy: seeing he had already said, You shall not take the name of the Lord you God in vain. For it seems to be a needless repetition. For in so short a sum of the law, where there be not above then sentences, it seems inconvenient to repeat one thing twice.
But we must mark that the things which have been set down heretofore, concerning the not taking of Gods name in vain: were in the first table, where GOD respected only the Majesty of his name, to the intent it should be had in reverence. Therefore when so ever we speak of God, we must think upon the infinite glory that is in him, that we may never open our mouth but with reverence and humility.
And whether we intend to swear, or to speak of him in any other wise: we must ever think that his name is to be reverenced, and that we must not fling it forth at adventure. Thus much concerning the things that we have seen already upon this matter. Now God speaks of another thing: namely of the not hurting or harming of our neighbors in any wise by our wicked tongue. So then, in as much as there is a double intent: we see now that these two sentences differ, and also that there is no superfluity at all. Heretofore let us mark well, that for as much as it is showed here how men ought to live together charitably and uprightly: although Gods name be dishonored by lewd witnessing: yet the law is not superstitious which says, That we must not bear false witness against our neighbors.
I told you before, that Gods meaning here, is to condemn generally all slanders, all false reports, all defamations, and all other such like things. And for proof thereof it is expressly said in another place, You shall not bring up any evil report, nor speak evil on your neighbor, to cast any blot upon him. If the Law of God contain all perfection of good life: it ensues that this also is comprehended therein. And where shall we put it, but under this sentence? Therefore we must conclude, that although GOD have peculiarly set down here the name of False witness: yet notwithstanding he meant to extend the doctrine thereof to all slanders, misreports, and crooked speeches that tend to the defaming or defacing of our neighbors, or to the hurting of their good name. We see then that Gods meaning here, is to keep us in good friendship one towards another, and that so far, as he suffers not any man to be impeached any more in his name, than in his person or his goods. Therefore whomsoever defames his neighbor, or in any wise backbites him: does (to the uttermost of his power) break the bond of charity among men, and proclaim open war. And if we consider all things well: it is certain that sometimes misreports, slanders, and backbiting, do much more harm than robberies. Wherefore let us understand that if we mind to obey our God, we must maintain he honesty and honor of our neighbors, to the uttermost of our power. For seeing he has forbidden us to hurt any mans goo name: it is his will on the contrary part, that we should endeavor to preserve all mens honesties. For it is not enough to abstain from doing of evil: unless a man do good therewithal.
Now must we proceed by the degrees which God meant to set out to us in this place, speaking of False witness. The first then is to beware that we utter not any false report, Lye, or privy in place of Justice, whereby to hurt them whose honesty, honor and welfare we be bound to procure. For he that bears false witness against his neighbor, does kill him and rob him as much as him lies, and does all the evil that may grow of his privy. Indeed most commonly men think it not to be so: but yet is it so in truth. And for the same cause did God expressly command in his Law that the witness should be the first in executing the party that was to be punished for any misdeed: to the intent a man might know, that their words and their tongues put him to death: and that the witnesses themselves might stand the more in awe, and consider that they should yield account to God, of their witness bearing against any man. Therefore when any evidence is to be given, it stands every man in hand to look nearly to himself, that he enlarge not his conscience, but speak the thing simply and plainly which he knows to be true before God.
But the case concerns not only the giving of false evidence in matters of life and death: but also in all matters that touch mens honor, honesty, good name, or goods. Therefore let us have a care to preserve the honor and welfare of our neighbor in all respects, when we be to bear witness. Yet notwithstanding we must not under this color, cloak the offence of him that has done amiss, or lye against
God to maintain his good state. For is the honor of men be precious to us: how much more precious ought Gods honor to be? Gods forbidding of me to bear false witness against my neighbor, is because he will have friendliness maintained among men, and that no man should be impaired in his name or goods. Now if God have such regard of us which are but wretched Earthworms: think we that he forgets himself in the meanwhile? No. But if I by my false record, do go about to support or bolster an offender, so as I cover or conceal his crime: it is certain that I dishonor God as much as in me is. Why so? For I protest to say the truth, and yet notwithstanding I make a lie. And is not that a defacing of Gods honor? Is it not an imposing of his glory? Yes: And therefore let us understand, that when God said, You shall not bear false witness against your neighbor: he meant not to gratify or pleasure evil doers, or to cover mens faults: but to show in few words, that we ought {as much as in us lies} to maintain our neighbors honesty, so it may be done with truth.
And let us mark further, that here God had an eye to the wicked affections that proceed of malice and rancor, rather than to the deed itself, as we shall perceive better in the things that remain as yet to be discussed. For I have told you already that in this place, God speaks not only of the giving of false evidence in place of justice and in cases where solemn oath is to be taken but also of all slanders and defamations, because that after what sort so ever a man backbite his neighbor, he shall sure be counted a false witness before God.
If I whisper any man in the ear to defame my neighbor with all: surely it is a false witnessing. It was true that I was not called before a judge: I laid not my hand upon the Book: I performed not the rest of the ceremonies in taking of an oath: but yet we see how God speaks of it: and therefore am I guilty in that behalf. But now must this be considered: if I spy a fault in a man without bearing him any will, whether am I to be counted a false witness before God or men for so doing? No. For god has a special respect to the evil will and enmity. Then if I hate a man and thereupon misreport him, carried thereto by the ill disposed mind that I bear towards him: in so doing
I am to be condemned for a false witness. If I have desire to backbite, and that vice does so reign in me, as I must needs be snatching at every man: surely I am a false witness. And that is the cause why it is said that love covers the multitude of sins, but hatred betrays them to shame a man. Lo how Salomon has in few words, in this sentence touched the root of the false witnessing which GOD has forbidden and condemned by his Law: namely, that we be led by hatred. And why? For if we love one another, surely we will endeavor to maintain one another. We know it is as a kindling of a fire, when we backbite any man, so as he must needs be angry with us in defense of his own honesty: by means whereof all friendship is broken. So then, if we had any care to maintain charity: we would hid other mens faults as much as we could. But if there by any enmity, then will our tongues run riot. If the heart be venomous, it must needs have a vent, and we must needs utter the malice that lay lurking within. Let us mark well then, that in this text God condemned all backbiting that proceed of malice, and ill will, when we hate any man, and would with him undone, so as if we cannot annoy his person, nor hurt him in his goods, be bereaving him of his substance: we fall to touching of him with some privy nip, and we will go about to defame him. If we do so: it is a wicked root, which cannot but bring forth like fruits. That is the point that we must resort to, to have the right understanding of this commandment of God.
Albeit let us mark by the way, that whereas it is said that love covers the multitude of sins: it is not meant that we should flatter one another, and foster our voices by lying: but that we should not blow them abroad upon desire to defame the parties, who possibly might take such a stomach thereat, that they might give themselves over to all naughtiness through shamelessness, as desperate persons do.
Wherefore let us mark well, that the holy Ghost intends nor to make us flatterers and fosterers of our neighbors voices, nor yet liars: but that we should labor to reform their voices as much as we can, and yet notwithstanding bear with them, that we make them not desperate when they have done amiss. For when a man sees himself defaced, and that it is done upon revenge: it spites him, and he gives himself to the doing of evil, and so he hardens in it. therefore when men are in an evil plight already, if we reprove them boystowsly without any charitable affection: we cause them to disorder themselves the more. And therefore if we rebuke mens voices: let it be done with mildness, that the parties which are so rebuked may perceive that our meaning is to draw them back from the way of destruction. And for the same cause does Saint James apply this text so such as labor to draw their neighbors to God, by good, gentle, and friendly corrections. Therefore if I see a man deal lewdly, and I tell him his fault, so as by my warning I win him, that he returns into the right way: behold (says he) then is this saying fulfilled, that love covers the multitude of sins. True it is that Salomon speaks it to another end: but yet has not S. James misapplied this lesson of Salmons by a similitude, for he does us to understand, that our covering of mens sins, must not be by winking at them, nor by holding of our peace when God is offended: (if a man destroy himself, we must no t then dissemble to conceal his voices through love: that is an ill practicing of this lesson:) but we must rather use good and brotherly correction, and therewithal find the means that his faults may be buried before God, and also not come in remembrance before men. Therefore it must content us to have brought our neighbors home again: and we must always keep this measure, that when the faults are amended, we must not defame the parties if it be possible, least they have shame of their repentance, and fall into despair of the world ward. But this is ill put in use: and we see how men do amiss in going too far both the ways. For the mean way, (that is to know of correcting mens faults with gentleness, and so seeking to cover them to the end that every man should be reclaimed, and in the meanwhile not be defamed:) will in manner never be kept. Why so? For our desire to have friendship with men, is by flattering them. When we see them offend God diverse ways, we let is slip: and as we would that our friends should spare us, so do we bear with the naughtiness that is in them. You see then that this is a wicked clocking, because Satan blinds the wretched sinners by it: and we be the cause of it, for as much as we wink at the faults which we ought to rebuke. And yet that inconvenience suffices us not. For the world is come to that point nowadays, that we cannot seem to be good friends, nor to be faithful and trusty to those whom we match withal, unless we agree to all naughtiness for their sakes. If they have offended, and it come to the point that they must receive rebuke or shame for it: we must rather fall to flat periphery. And how?
Even thus men speak, Shall I willingly hurt my neighbor? I am beholden to him: and shall I depose against him? What a thing were that? Lo how we esteem Gods truth. Lo how we turn it into a lie. Lo how we abuse the commandment that forbids us to defame our neighbors. Wherefore let us learn that this overcockering is wicked when we support the evil, and feed mens voices. And specially when we be called and required to give record, if we betray not the evil truly which is to be corrected: we shall be guilty of it as accessories to our power. I conceal a murder, a robbery, a lewd, prank, a bribery, a false packing: surely in so doing I entangle myself in all those crimes both before God and man. So then the foresaid covering of our neighbors sins through love, does no whit hinder the betraying o them, when it is needful and meet to be done, and when we be required thereto.
But there is yet another foul extremity, worthy of blame: which is that we be too hasty in blazing abroad the misdeeds which ought to be reformed quietly, and without making too great brute of them.
And this grows sometimes of enmity, and sometimes of a fond desire to vaunt ourselves. Sometimes it is of enmity. For under color that we be desirous to chastise vice, and that we be loath to have God offended: we fall to lying in wait for those whom we hate, and to whom we bear any privy grudge: and if we find anything to be blamed or caught hold off against them: by and by their tale shall be told, and we abuse Gods name falsely in playing the zealous persons after that fashion, when we seek nothing else but to undermine our enemies. And our malice appears the better in this, that having rebuked a voice in one whom we hate, we bear with it and cloak it as much as we can in our friends, and keep not an indifferent hand. And does not that betray that we do it not of any goodwill, and that we make not war against the sins and voices, but against the persons rather? It may be discerned too easily. And therefore when so ever we go about to betray mens voices and sins, let us understand that our hearts must be clear and free from all ill will, so as we may protest before GOD that we be desirous both of the welfare and of the profit of him whom we find fault with. Let that serve for one point.
Again we must keep ourselves from all fond ambition or vainglory, (as I touched before:) which is, that we must not be desirous to want ourselves before men as a number do, who would fine make themselves as holy as saints, by crying out against other men, and by finding fault with them. As soon as they spy a thing amiss: by and by men must be charged with it, and all the world must know it. Oh, this is a good zealous man: and yet in the meanwhile all is but a foolish desirousness to vaunt himself. For this cause God does oftentimes punish such pride, because they bear themselves in hand, that so they rebuke other men sharply, they themselves are saints and half
Angels: whereas notwithstanding, they dispense with many misdemeanors in themselves, and though they offend more grossly than those whom they find fault with, yet will they needs have men to bear with them. And why? Because they have well hidden others. Yes and you shall see some that are not ashamed to say, What? Have I not done well in rebuking evil? Seeing I have behaved myself so stoutly, is it not enough for me? Yes, and if you could not bear with other men, how would you have other men to bear with you? If you had but one drop of good disposition in you, would you not hate the vice in yourself, as well as in another man? So then, when we cry out against our neighbors in rebuking them: let us beware that we be clear from all ambition. If we will discover the evil that we perceive in another body: let us deal so orderly, as to begin at ourselves. If we intend to condemn other mens faults: let us search and examine well what is in ourselves, and reprove ourselves first: and then let us step to our neighbors. That is the order which we must keep if we intend to proceed according to Godliness. But let us mark that here God condemns generally all injuries and all backbiting, so as if we do but open our mouth to speak any manner of evil of our neighbors, we be condemned for false witnesses before God. Nevertheless it is not meant hereby, that men should conceal the evil that is known. For as I have showed heretofore, that we must not foster mens sins through flattery and lying, under pretence of charitable hiding of them, so must we not say that black is white, under color that we be forbidden to do men wrong. And that is to be marked well. For there are some which would fine that nothing at all should be condemned, but that men should alter their speech, so as if there be a robbery committed, it should be termed by some other title, and voices should not be condemned by their proper names. This is to be seen: insomuch that if wicked men be to be reproved, which have not only offended God, but also caused others to play the naughty packs as well as themselves, and ate as an infection to poison all the rest: if a man fall to rebuking of them justly as he ought to do: by and by there are a sort of these nice lings which take grease at it. Yes (say they)? And ought men to proceed so far as to go up even into the pulpit, when they will cry out against voices? A man shall see blasphemy reigning, and a man shall see open wickedness against God and his word, a man shall see as shameful disobedience as may be, a man shall see so outrageous occasion of offence as he cannot possibly bear with them, except he will be a traitor to God: and yet if he cry out against them, by and by he shall be answered, what now? The Gospel teaches you to win all men by gentleness. Did not Jesus Christ call sinners lovingly to him, by forgiving them their faults?
Now then should the preachers of the Gospel use such rigor? Verily as who should say that Jesus Christs will were that men should abuse his grace, to establish the kingdom of Satan, that sin might have full scope, and men wink at it and let it pass un-condemned. Nor, contrariwise, he says that by the Gospel he exercises a jurisdiction, to condemn the whole world. Behold, the ting that he aims at, is that when we be told of our naughtiness, we should be so ashamed of it, as we should not know whither to flee for refuge, but only to his grace, and that we should be utterly confounded in ourselves.
Therefore let us mark well how we be forbidden to defame our neighbors, upon any hatred or evil will: but yet we be commanded on the contrary part, to blame the evil, and to rebuke them justly that do amiss, to the end we may assay to bring them to good again, and also make other men take heed, that they be not corrupted by evil examples. This will be the better understood, if on the one side we take the meaning of our Lord Jesus Christ, where he says that whomsoever calls his brother fool, shall be in danger of hell fire: and whomsoever does but grunt at him, is already damnable. And on the other side, whereas it is said that we must rebuke the fruitless works of darkness: let us abhor the evil as saint Paul himself says, avouching to the Corinthians that if the Gospel be preached as it ought to be, that they hear it shall be constrained to glorify GOD, by casting themselves upon the earth, that is to say, be being ashamed of their sins. And why? Because they be brought to light, whereas they were hidden before. Whereas their sins were not known: they see themselves as it were defamed before GOD, and that it is not for them to hide themselves anymore. Then if I do but grunt of ill will against my neighbor, yes though it cannot be said that I have called him naught pack, unthrift or fool, but that I have but only nodded my head at him, or made but a flirt at him with my finger: behold, it is a false witnessing before God. And why? For I despite my neighbor, and am desirous to shame him. And what moved me thereto? The disliking of him which I have conceived against him.
But on the contrary part, if I be desirous to give my neighbor good counsel, and to seek his well doing, so as I am not led by any evil affection, but I would procure his welfare as much as in me is: I may well say unhappy man, look to yourself, it seems that you intends to sell yourself to the devil, with you be a slave under that cursed bondage? You showed indeed that your art witless and stark made, seeing you with receive no warning, Wilt you needs perish so unhappily? Go like a wretch as you art, every man ought to spit in your face. I may allege all this to a man, and yet do him no wrong.
For why? I could not otherwise reclaim him. When I see that Satan has so hardened him, that he had need to be quickened up with main strokes of the hammer: I may deal thus vehemently with him, and it is the next way to cover his faults. For to what intent do I so, but that they should be pardoned at Gods hand, and that he should no more be defamed to the word ward? It grieves me to see him pointed at with the finger, it grieves me to see him set as it were upon a scaffold for all men to gaze at: I say this gear grieves me: and therefore I labor to bring him into the right way again. In so dealing there is no wrong at all. But yet for all this we must not take leave to over bitter. For although we be very well minded, and be not carried with any evil intent, yet may we soon do amiss, if we be too sharp in rebuking. And therefore does the Saint Paul want us expressly to deal mildly in rebuking such as how offended. And why? Consider {faith he} that though they felt also must fall. Therefore let us be mild and gentle to our neighbors, as we would they should be to us in like case. But how forever the world go, let us speak of voices without coloring of them, and let us endure lustily to correct offenders, according as they be able to bear and after we see them disposed, and let charity and brotherly love move us thereunto for if we pray God to guide and govern us in the is case by his holy spirit. The things that are spoken roundly and charitably lie counted as injury. You see then that the way for us to keep this commandment is to beware that we do not so much as once open our mouths to speak one word of railing or floundering, support enmity or evil will, and yet notwithstanding to rebuke offenders plainly and mildly as we would that others should do to correct us in like case if need required. If we see this righteousness then shall we not be false wittiness against neighbors.
Furthermore let us mark, that where as falsehood or false offense is spoken of, we be not only forbidden to invent or forge any lie. So as the thing that we speak should be contrived without any color of truth: but if a man do maliciously mar deface or disgrace the thing that is not evil of itself: behold, it is already a false witnessing.
According whereto it is said that the parties which gave evidence against our Lord Jesus Christ, that he had said, Destroy you this Temple, and in three days I will build it up again, were false witnesses: and yet notwithstanding it is very certain that Jesus Christ had said so, and that he had spoken the self same words with his own mouth. Why then are the reporters of them called false witnesses?
The reason is, because they wretched the words of the son of GOD, to another sense than he had spoken then, and thereupon went about to ground their own fury, and to charge him with wicked slanders, as though he had spoken of the material temple of Jerusalem, whereas he meant his own body, which is the very temple wherein dwells the fullness of the whole Godhead: for he is God manifested in the flesh.
So then, we see in few words, that the falseness which God condemns here, is not the contriving of some lie, nor the forging of something that was never done nor said, so as we should report some fable, and men should not know what it is: but also a malicious wresting or defacing of words that might have been well taken, and a turning of them to evil: if we do so we are false witnesses. As for example some are so forward, that as soon as they spy a thing that dislikes them, although it be not altogether wicked and ungodly: yet they fall to picking of some quarrel to it. Oh, say they, see, such a man has done such a thing. If they spy never so little a spot or speck, there needs no more with them to make virtue become vice. If we do but miss consider some one word that is well spoken, behold, we mischarge the party, and his good reputation is wounded. You see then that we be false witnesses, not only when we invent things that were never done nor said: but also when either by subtle caviling, or by any lewd and indirect slight, we wrest the thing amiss which might have been well taken. Now (as I said) this comes to pass now and then by reason that men are over captious. And if they be forward: needs must they turn all things to your worst. But it is said that love is not mistrustful, as Saint Paul speaks of it: and therefore we must be sure that a thing is evil, before we condemns it. It is true that we may sometimes be deceived in discerning of good and evil: But when there are apparent signs and tokens, and the matter is manifest as we may be able to say, This is ill done: if we be still too much wedded to it, it cannot be but sinful. And specially if our nature be so malicious as to bite men and to slander them where there is no cause: surely we be condemned for false witnesses before God.
Now if they that are stout in rebuking voices be to be condemned, when their stoutness proceeds of too rigorous a mind: what shall they be whose doings spring of manifest hatred and which will needs misconstrue such sayings and doings, as might nevertheless be well taken, and have no apparent fault in them? If they mar such things by their lewd constructions: are they not false witnesses before GOD?
So then, let us learn in few words to maintain the honesty and welfare of our neighbors in such sort, that whether we rebuke them, or whether we speak of their voices to the intent they should be punished, and that such as might be seduced and miscarried by their evil example may be reclaimed: let us always have this regard in our speaking, namely that we seek their welfare and benefit as much as in us lies, and that we keep such an even hand continually, as we defame not men after such a sort as they should be out of heart with it. For we should rather bury their faults to the uttermost of our power both before GOD and man, to the intent they may call themselves home again, and not forgo all shame fastness, and so rush out into all naughtiness. That is a thing which we must needs take heed of.
Now if we will observe the things that are contained here: we must resort to a higher ground: which is, to consider for what purpose God has made our tongues, and to what end he has given us speech: namely to the intent we might impart our minds one to another by communication. And whereto should the communication of men tend, but to the maintaining of themselves in charity and love?
Therefore at a word, we must learn so to bridle our tongues, as the union which GOD has commanded, may always be maintained as much as is possible. And that is the cause why Saint James uses such earnestness in speaking of evil words. The tongue (says he) is a small thing, and but a little piece of flesh: and yet it kindles such a fire, as is able to burn up the greatest woods in the world. Now let us come back to the said ground: which is, to understand that God wrought us a singular benefit, in giving us ability to common together. Behold, the thoughts of men are secret: and yet the tongue serves us to utter our minds. Therefore let us be circumspect in using such a benefit, that it be not stained by our vice and naughtiness. And seeing that God has given it us to maintain love and brotherly goodwill one towards another: let us not abuse it in babbling, or in gadding up and down with it to sow rancor and malice among ourselves, by wresting our words amiss. Thus you see whereto we must come back.
And when we know generally, how to avoid the crime to false witnessing: forasmuch as it is a hard thing to bridle our tongues: let us take the more pain and heed to do it. We see that many evil words do easily leap us. And when we have talked to and fro unadvisedly: because we be accustomed to it, we think it is no fault before God.
But let us mark that forasmuch as we be naturally too much inclined to speak indiscreetly, and to cast forth words of blame and reproach against our neighbors: we have the more need to endeavor to imprison our tongues and to hold them down. For though we be given to someone sin more than to others: that will not serve us for excuse before God. But when we perceive any fault in ourselves, we must not flatter ourselves in it, but rather be sorry for it and say, Alas
I see this disease reigns too much in me, and therefore I must fight the more stoutly against it, and I must by Gods grace enforce myself to attain to the repressing thereof, seeing I perceive that God condemns it. And therewithal let us bethink us of the threats that are given out neither whoremongers, nor drunkards, nor thieves, nor murderers shall inherit the kingdom of heaven: he adds also Cursed speakers, and he banished them likewise from all hope of life and salvation.
Now when we hear these things, is it for us to cover ourselves any more with leaves, or to bear ourselves on hand that there is no harm in speaking evil of our neighbors? Think we that the threat which God has uttered by the mouth of S. Paul, serves but to fear little children, and shall not be executed upon such as will needs exempt themselves from it, as it were in despite of him? Yes.
So then let us take pain in this behalf: and to conclude, let us specially make this comparison, that if God will have us to maintain the good names of our neighbors, forbidding us so straightly to lay blame or misreport upon it, whereby their honesty may be defaced: he will much more have us to regard his honor. For are we not a hundredfold more bound to maintain Gods honor, than to pressure the good estimation of men: seeing we cannot by any means benefit him? Yes: And therefore let us beware that we bear not false witness against God, according to S. Pauls saying, who vows that such as corrupt the pureness of the Gospel, are false witnesses against God and not against men. What is to be done then? We must maintain
Gods truth and deal so roundly in it, that forasmuch as we see the doctrine is good, we bear it abroad and maintain it, knowing that God has ordained us to be as his deputies. Then if I see the truth oppressed, I must not suffer it, to my power. Why so? God has appointed me to see that lying and untruth be suppressed in his name.
And this to be observed most specially, when the doctrine of salvation comes in question. As for example, when we see the doctrine in danger to be falsified, and that men would mingle Leven with it to imbrue men with falsehood and leasing: in that case we must be zealous indeed, not suffer false witnesses to have their full swing against God, unless we mind to consent to them, and to be partakers with them, as I have declared already. Finally let us learn, that when we have lived in such plainness among men, as it cannot be laid to our charge that we have gone about to deface any man by slandering, railing, or back biting: we must also have such zeal to Godward as his truth may continue found, and be maintained to reign among us. Thus you see in effect what we have to consider upon this commandment.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done, and to lead us more and more to such repentance, as we may learn to bethink us of our sins, to be sorry for them, and to dislike of them, that having obtained forgiveness of them, we may learn to direct our life according to his holy commandments, so as he may be honored of us with true obedience and not only with consession of the mouth. That it may please him to grant his grance, not only to us, but also to all people and nations of the earth &c.
On Friday, the 5th of July 1555 The forty first Sermon, which is the twelfth upon the fifth
Chapter
21 Thou shall not lust after thy neighbors wife; neither shall thou covet thy neighbors house, nor his field, nor his manservant, nor his woman servant, nor his Ox, nor his Ass, nor anything that is thy neighbors.
T might seem at the first sight that this commandment was more than needed, because that in condemning of theft and whoredom, God meant thereby to repress all wicked affections. For I told you that we must expound these commandments according to Gods nature, and we know that it is Gods peculiar office to seareh mens hearts, so as he know even the deepest, secretest, and hiddenest thoughts. It follows then that in forbidding men to be thieves and whoremasters, he meant also to bridle their affections and lusts. And indeed, if it were not so: God had no more power in making of laws, the mortal men. For if an earthly making man condemns whoredom, he will also condemn the intent of it. If there appears a wicked intent, it shall be punished. If Gods Law were no more but so: it were a matter of no great importance: for it were but a civil order to govern us honestly to the worldward. But there is much more in it: for we see how S. Paul faith, that the law cannot be kept without a pure conscience and an unfeigned faith. If it be requisite for us to have such a soundness in us, for the well keeping of Gods Law: it follows that all wicked lusts were forbidden under the name of whoredom. As much is to be said of the word Theft. Also we might allege the authority of our Lord
Jesus Christ, who is a faithful expounder of the Law. For it is by his spirit, that Moses and all the Prophets spoke. Why then is it added here, that we must not covet? If all wicked lusts were spoken of before; why should they be repeated again? We must mark, that in this place God mean not to repress the affections that are fully intended and determined upon: but the other affections or motions that stir us up and provoke us although we neither stick to them nor consent to them. This requires a longer and plainer exposition.
Sometimes Covetousness or Lust betokens the will in man. As for example, when I see my neighbors goods and am tempted to covet them and to lust after them: Now if I seed this temptation in myself, and give myself the bridle: then does the sin so overmaster me, that my will is fully resolved upon it, and I would fain that those goods were mine. This is a kind of covetousness or lust that caries the will wit it: for the party consents to the sin, and he would put his wicked intent in execution, if he were able. Now such kind of wicked coveting and lusting were forbidden heretofore where it is said, Thou shall not steal, Thou shall not commit aduontry. For there God has forbidden us, not only the actual deeds of theft and whoredom; but also the very lusting and longing after another mans wife, goods or possessions.
But there is another kind of covetousness or lust, whereunto we doe not altogether cleave, as to consent thereto and yet notwithstanding it tickles and moves us in such sort as we feel some evil provocation in ourselves, which is against God, and strives against the righteousness that is contained, in the Law. Those are the lusts that are forbidden in this place.
And so we see that God having already condemned all wicked intents and purposes: does justly add, that that is not yet such a perfection as he requires at our hands: but that we must understand that all manner of affections which stir us up to evil, [are sinful:] insomuch that although we determine not upon anything in ourselves, nor purpose it at all, but only that some lusting or liking doe glance through our heart: A sin is forthwith committed, and we be guilty before God. We see then what manner of soundness is required in this text: namely how that our Lord having already forbidden wicked intents, adds that all our senses and wits must be so imprisoned under the fear of him, and so inflamed with love and desire to live in all holiness: as we may not bee moved or stirred one way nor other, by any wicked passion, to lust after another mans goods or wife.
Seeing we have Gods meaning: now let us see whereto he binds us: for the Law should be as a looking glass unto us, to behold our own wretchedness in. And when we once know our duty, let us assure ourselves we be worthy to be condemned, if we draw not to the perfection which God calls us unto. Thus you see whereupon we must stand, that we may make our profit by this last commandment, may of the Law. And to the end we may take the better heed to it, and consider that it is such a doctrine as deserves well to have our whole minds applied unto it: let us bear in mind how Saint Paul says, that whereas he had been counted a. great doctor, and a wise man, and had been trained up in Gods law from his childhood: yet notwithstanding he had been so blind that he wist not what Gods
Law meant, until he had been converted, and that our Lord Jesus
Christ had enlightened him by his Gospel, and so made him to know where unto the Law ought to leade us. You see then how S. Paul had been brought up in such sort, that he was of great reputation among men, howbeit not among the heathen, as who should say he has been some Philosopher, but as one that had been trained up in the Law of God. And as in respect of his life, he protests that he had been unblamable before men. Yee see then that S. Paul was a holy and a wise man in common account: and yet for all that, he is but a silly beast as in respect of Gods Law. Why so? He faith that he thought himself to be alive, and to have been righteous before God, not knowing that he needed the mercy which God offers to all sinners.
For he abstained from whoredom, and robbery and such other things: and again he had no evil intents that any man could perceive or know, by reason whereof he thought himself to be a righteous man. But at the length when God had pitied him, he opened his eyes and made him to understand by this last word, Thou shall not lust. Loe how S. Paul began to learn the law new again, whereof he had been a teacher before. S. Paul making profession of the Law wherein he had been brought up from his tender age, faith that until such time as he had thoroughly bethought him of the meaning of this text: he posted over it as it had been upon burning coals as they say, so as he tasted not the strength and power of the law, nor knew what sin was that he might condemn himself and flee to Gods mercy for refuge, wherein the hope of our salvation lies, and ought to be grounded. Seeing that S. Paul could not conceive the meaning of the law, nor attain to the right understanding thereof, but by this clause let us determine ourselves to travel that earnestlier in it. And since he was so blind all the time of his life until his conversion, that he understood not that saying: we ought to take the better heed of it, as I told you before. For we be not of better ability than he: but God must be fain to show us by his holy spirit, what is meant by this coveting or lusting, which is condemned in this place.
But now besides this, we have here another warning which is right necessary for us. For the devil has labored to cover this commandment, after such a sort, as Gods intent and meaning might not be known, but that men might lightly pass over all wicked lusts, which were seen to be sin, and whereof every man might have proof in himself. Insomuch that men restraind this word lust, to none other affections than such as import a resolute purpose or full intent: but that is contrary to the plain meaning of Moses. And let us consider what is come to pass in the Popedome. For although the Papists cannot deny, but that to be provoked and stirred up to, evil desires, is a damnable fault, and springs of original sin, and of the corruption which we receive from our father Adam: yet notwithstanding they imagine that after baptism it is no longer sin, though there come a thought into a mans mind to doubt of Gods promises, and to grudge and repine against him. If a man be afflicted, and his heart rise against it, so as he blames God of unrighteousness and cruelty; that is no sin say the Papists. And they be not the small fools that say so: but it is a general resolution in all their devilish Synagogues or Schools. There is not any synagogue in the Popedome, wherein this point is not received as an article of the faith, namely that though a man be moved and provoked by any wicked lust, yet it is no sin: insomuch that if he be tempered to murder, to poison, to commit whoredom, and to do all the crimes and outrages of the world: yet if he do not consent thereto, nor assent, (for those are the two terms that they use) that is to say so they determine not fully upon the matter to say I will go through with my wicked intent, nor stand upon it to delight in that wicked affection: it is no sin at all, it is but an exercising of ourselves in batell, where by we show ourselves to be valiant champions, and that sin overmaster us not. Indeed it is true that the faithful do well show that Gods spirit reigns in them, by their beating back of such temptations. And when they hold themselves in awe, and as it were imprison themselves, and resist those things because they know they be contrary to Gods will, and that he condemns them: it is certain that thing shows that God has given them the upper hand of sin, and that his power is resident in them, and that they be stout champions to fight against Satan: but yet doeth it not follow, that they be clear from all fault, and that they can pluck up sin, and fully deliver themselves from it, as though there were not any spot or blemish more in them. Alas, we come far short of that. For surely on the one side we have cause to praise God, for giving us the grace by his holy spirit to overcome all wicked affections. But yet must we sigh with all humility, acknowledging ourselves to be weak on our part, and that if he pitied us not, we have such a wicked mind already in us, as provokes his vengeance against us, so as we should well deserve to be utterly destroyed at his hand. Moreover it was requisite that God should discover the shame of the popedome, and show that the greatest clarks there, are duller witted than the silly Insidels that never hard one word of holy scripture. Why so? For we must take that which is written in the Law. It is said that the whole sum of the law is that we should love God with all our heart, with all our soul, with all our mind, and with all our powers. If it had been said, Thou shall love GOD with all thy heart: very well, a man might have concluded, that it is no sin unless the will doe fully resolve upon it and purpose it. For although the word Heart, do sometime signify the understanding: yet does the holy scripture take it also for the will. Now then a man might allege this shift: it is said that we must love God with all our heart: therefore so we have not our will bent contrary to goodness it is enough, we be quite discharged before GOD.
For men would take the will for the wicked affection, and so it would seem that the wicked lusts which stir us up and provoke us, are not comprised under the name of sin, so long as they hold us not captive.
But When as he adds, they with all thy heart, with all thy thoughts, and with all thy powers: let us see whether a piece of my soul or mind be not already corrupted, when I conceive anything against God or when I conceive any wicked lust of whoredome or robbery, although
I stick not to it. Is it to be said that I love God with all my heart, when a piece of my mind is bent against him? The case concerns not the very heart or will, as I have declared before: but the conceit that is in the soul of man. Now then l show that there is vanity in me, and that the fear and reverence of God restrain me not as they should do: and therefore it follows that I am condemned as blamable, because I have not discharged myself in loving my God as I am commanded. Again, is there no power of my soul which is not applied to the thinking of some one thing or other that is contrary to God and his righteousness? Yes. We see then that naughty and wicked thoughts are to bee condemned, and we must no more qualify them that they should not be punished at Gods hand: and also that the men which never consented to evil so far as to purpose and fully intend it, should not fail to be cursed before God, if he lifted to use rigor against them. Now therefore we have the true and plain meaning of this text, whereby we see that it behooves us to look nearer to it, that we be not beguiled nor mislead. And S. Pauls example ought to prick us the more forward, seeing he confesses himself to have been ignorant of Gods law, until our Lord Jesus Christ had enlightened him by his holy spirit, to the intent he should know what was meant by the word: Lust or Concupiscence.
Now must we apply the fore-touched things to our benefit, and use?
First therefore let us learn, that to serve God well, we must not only be desirous to do well, and go forward therein to effect: but also rid our hearts from all evil affections and corrupt thoughts, so as all our senses may tend to the giving of ourselves all wholly unto God. Let us not show ourselves to have been drawn aside to reel one way or other: but let us be thoroughly stayed, to run forward without slopping or stunting, yea even to run forward in the way that GOD showth us, so as there may be nothing but perfect pureness in us.
And when we once know that well: then must we take warning to stand upon our garde. For we see how men run after and dispense with themselves. And what is the cause there of? It is for that they make their reckoning without their host, as we say. For they conster
Gods law after their own fancy, bearing themselves in hand that it is enough for them, so they had none evil intent with them, nor rested upon the thing with determinate purpose. Tush say they, God imputes none of all this. And thereupon they walk for ward in leawde lusts with a towel of their own tying before their eyes, that they may not discern their own secret deceiving of the selves. But yet when men have spoken so, they cannot scape the hand of the heavenly judge. And therefore let us look to the restraining of our lusts. For God has condemned not only the wicked intents and purposes: but also all the lusts that provoke us and thrust us forward unto evil. Wherefore let us live in the greater awe, and let every man hold himself short, even because there is no part in us which is not infected with sin. Let us make a trial of all the powers of our soul, and we shall find that sin is shed throughout, like as when a poison is soaked into a mans body, it infects him throughout, and so is there as it were an universal leprosy which has overgrown the whole man, both bones and marrow, and thoughts, and affections, and all that ever is of him. Seeing then that our nature is so corrupted, ought we not to be the more vigilant to hold ourselves in awe, considering that God by his law condemns all wicked thoughts, that tend to the provoking of us unto evil, inasmuch as there is a certain inward moving that tickles us, and we feel our will pricked forward, although it be not led quite and clean away as a prisoner? Since we see this, have we not good cause to gather our wits to us, and to walk the more warely and carefully under the hand of God? So then whereas we be drowsy and slothful, and would fain discharge ourselves to Godward with ease: yee see how this commandment ought to waken us. But we must understand that it is not for us to scape by such shifts. And why? After that God has condemned wicked intents: he proceeds still to the condemning of evil lusts too. And that ought to stand us to a double use. The one is, that we must pray to God the earnestlier, to govern us with his holy spirit, and to cleanse us from all vices and corruptions, and that having prayed unto him, every of us should enforce himself, and as it were doe violence to our nature, and to all our senses and powers of mind, forasmuch as there is nothing in us but rebelliousness against the Law of God, even as Saint Paul speaks not only of mens wills, when he says: that men in their own forward nature are enemies to God, but also of their affections and thoughts. He uses a word there, which extends even to the thoughts that we conceive. All of them (says he) are enemies unto
God.
Seeing this so: let us assure ourselves, that when we have take never so much pain to hold ourselves imprisoned under the awe of God: yet there will scape manic evil lusts from us, the which it behooves us to bewail before God. And so the first point is, that we must be earnest in calling upon God, to govern us by his holy spirit, and do our endeavor and diligence to bridle ourselves in such wise as Satan may not have any hole to enter at, nor bee able to make any breach upo us, to win the possession of our harts: but that we drive them a great way of, so as if we perceive any thought tending unto evil, we straightway prevent it and set a bar in the way saying: No not so, Thy
God must have the whole dominion of thee so as he possess, not only thy heart, but also all thy senses. And for the second point we must learn to condemn ourselves, that we may glorify God in confessing ourselves, to be all guilty, and that if he call us to a reckoning. we be all undone and cast away, if he use rigor against us. To that point must we come, or else we shall never profit in Gods Law as we should do. But here it might bee demanded, seeing that God knows mens frailty, why he does not either strengthen them better, or else make a Law that were less strait and severe? For it should seem that God meant to oppress us, when he forbids wicked lusts and thinks it not enough for us to yield him obedience in our wills, without adding of the other word. And that is the cause why scoffers say that God meant to mock men in his law, and intended (as yee would say) to forbid men to scratch, when he made them to itch. But we must come to the cursedness that is in ourselves: namely that we have neither thought nor affection in us, (as I said before) but the same is disobedient to Gods righteousness. Therefore let us not wonder though there be such a battle between Gods law and mens lusts. For why? when we have thoroughly searched what is in us: we shall find nothing there but utter corruption and damnable vice: for we cannot conceive so much as one thought which tends not to evil. Forasmuch as it is so: behold God gives us here a perfect rule of all goodness. and righteousness. Needs therefore must there rise up as it were a thundering, and the fire and water must needs show their contrary workings, Now there is less agreement between mans nature and Gods righteousness, than is betwixt fire and water. Therefore let us not think it strange, that God does so repress all our lusts. And when we hear the blasphemies which the scoffers that I spoke of, do spew out: let us abhor them as monsters. For instead of glorifying God for his righteousness, they come dashing against him like wild and mad beasts. Thus much concerning this point of the frailty of men.
Now although it be such: yet is it not to be marveled at, that God has condemned it in his law. Why so? For in ordering of our life and in showing us how we should walk, God respects not what we be able to do, nor that measure of our strength: but what duty we owe to him, and what righteousness is, although it be not to be found in us. We be Gods creatures: and ought we not then to give ourselves wholly to his service? Yes certainly. That is a peremptory reason. And men may well grunt at it, but yet shall they always find proof in themselves, that forasmuch as they belong to GOD, they ought to dedicate all their senses, all their affections, and all that ever is in them both in body and soul unto him. Howbeit let us mark well herewithall, that we cannot discharge ourselves thereof: and what is the cause thereof but our own naughtiness? And we take that from Adam. That follows not. For although we be held in bondage under sin, and this bondage hinders us from well doing, and drives us to all evil: yet howsoever we fare, the root of it is in ourselves, and every man shall feel himself blame worthy, so as we shall not need to say that we be driven by any other force: but every man is carried and driven to it by his own lust.
And so is there no more excuse for us. Whereby it appears, that it is not for us to measure Gods Law by our own power and abilities. Why so? As I said before, GOD respects not what we can do, nor what our ability can brouk: but he respects wherein we be bound unto him, and he has an eye to the perfection that is without us. That is the thing which we have to mark. And it is the thing that beguiles the Papists. For they have this principle among them. That Gods Law is not impossible to men. lt is a wonder that they should be so draught, and that the devil should bewitch them after, that fashion. For it is most evident and apparent doctrine throughout the whole Scripture, that men shall always be condemned by the Law, and that they must be fain to flee for refugee to Gods only mercy. When Saint Paul goes about to prove that all men are cursed for as much as all men are sinners, and that there is not so much as one righteous man: what argument uses he? He alleges this text of Moses, Cursed are all they that perform not the whole contents of the Law. Now at the first blush, it should seem that Saint Paul reasons amiss, and that the said allegation is impertinent. Well then, it is said that all such as transgress Gods Law are cursed: but yet it follows not therefore that all mankind is accursed. For if a man keeps the law and discharges his duty: in so doing he is exempted from the sentence of condemnation. Some then there are to be found that have performed the law: and therefore all are not accursed. Yes. But Saint Paul presupposes that the law is impossible. And if he should not, presuppose that: he had spoken as a witless and unreasonable man.
Therefore we see that the Papists have taken a ground that is clean contrary to Gods spirit: and surely he besots them in such wise, as they know not the very Apse of the Christian faith and Religion. So then let us mark well, that when we treat of Gods law, we must not measure it by our ability, nor look what we can do. but we must look what we owe unto God. Yea but say they, not so: how shall we do then? For to their seeming all the world should be damned. It is true, and so is it meet that it should be: that is to wit, that we should all be damned, if we will not have salvation in Jesus Christ. For how shall we seek Gods grace, unless we think we have need of it? Men will not beg by their good wills. So long as we think ourselves to have any righteousness of our own, we will not pass to seek any else where than in ourselves. Therefore it behooves us to bee utterly rid of it, and to feel Gods wrath and death lying heavy upon us: for without that, we will lying never vouchsafe to submit ourselves to God to obtain mercy. But this deserves to be laid forth more at large.
Therefore let us bear well in mind first of all that when we feel any sinful thought in us, and our lusts do tickle us unto evil: we be guilty before God. But here it might bee demanded, how then? If a man do but conceive a thought, so as he not only has no will to abide by it, but also dislikes of it even before he have felt any sting or prick of it: is this sin? Now there are thoughts which touch not our hear at all, neither are we moved with them, neither do we conceive any evil desire. A thought comes upon a man as it were sleeping, and it slitters afore him. What? So as his heart is moved with it, or his desire inclined to it? No. When it happens but even so to us, surely it behooves us to bewail it before GOD, and to consider that if we were not held back by his grace: there were a gap open for Satan, and he would by and by win the advantages of us. Therefore we must still sigh in this case. But yet does not God impute this for sin.
The second point is, when we not only conceive some evil thought in our mind, and some thing presents itself before us: but also we be somewhat moved wit it, so as we feel some sting of Satan pricking us, and then is the sin conceived: that is to say, although there be no consent as they term it, nor any resolute purpose: yet is the sin full shaped before God, and it is damnable. It is expedient to allege examples hereof. It may be that a man beholding another mans house or ground, conceives some light imagination, and yet is no whit moved therewithal in his heart, nor has any desire to say, I would this were mine, but passes it over and sees it but vanity. He can not let the coming of it into his mind, yet (as I said before) although it be not matched with any evil affection, GOD does thereby warn us of the infirmity that is in us, and it behooves us to humble ourselves, and to be sorry, and to consider that it is such a fault already, as we are well worthy to be condemned for. For let us see if this bee to be found in the Angels of heaven. No undoubtedly. And yet the righteousness of the Angels is hardly and scantly answerable to the Law of God. Indeed there is a righteousness of God (as we have seen in the Book of Job) which surmounts the righteousness of the Law. But though the Angels of heaven give themselves never so much to the keeping of Gods law: surely the uttermost that they can do, is but to frame themselves to the rule that is given us here. Now then we see how it is fault already, for the which men ought to condemn themselves, though they have not had any wicked thing presented before them, but even a little heart rising, so as a man should say, I would, and yet for all that he does very sodainly beat it back, and yields not thereto, though I say, he so cut it off, yet is he guilty of that coveting or lusting whereof mention is made here, And seeing it is so, let us learn to condemn ourselves in all respects.
Again let us look that we condemn ourselves dubble, when we have not only had some heart rising to provoke us to evil; but also some settled affection by nourishing the said heart rising, as when a woman breeds child and nourishes the conception till it come to the birth. Now then, when we have given head after that fashion to our evil lusts, so far forth that our will is overcome, and we rest upon the evil to consent unto it: behold (say I) there lies a dubble condemnation upon us. And then must we bewail our wretchedness yet more because we see a dubble condemnation hanging over our heads, unless GOD of his infinite goodness do spare us. Thus you see what we have to mark.
But now here withal we must resort to the remedy. For we should fall into utter despair and confusion, if we had not Gods grace to succor us withal. Therefore if we acknowledge ourselves blameworthy in all respects: then does GOD call us to him, and show us that although the wicked lusts which are in us, be sin of their own nature: yet he will not impute them to us for sin. Then if it be demanded whether evil lust, be imputed for sin to the faithful: I say no: but they be two divers things. For if you have an eye to the nature of the vice: you shall ever find it to be sin: but yet GOD pardons it. After that manner shall no evil lusts be laid to the charge of the faithful, for as much as they be forgiven through Gods free goodness: and we know also that all our spots are wiped out by the blood of our Lord Jesus Christ: and thereof is Baptism a good warrant unto us. For there have we our spiritual washing, to cleans us from all the filth and uncleanness that is in us, that we may appear pure and clean before GOD. So then our wicked lusts shall not come to account. Nay (which more is) even the deadly sins, notwithstanding that they proceed even into the act or deeds doing, shall not be imputed unto us: verily even because (as I said before) God respects not that: and yet notwithstanding he will that we have an eye to it. Howbeit, if any man beguile himself by bearing himself in hand that he has not conceived any wicked lull: it causes GOD to call him to account. And why? For in as much as men soothe themselves, it is meet that they should be condemned. And for the same cause has the Devil brought to pare to blare mens eyes by making them believe that none of all those things is sin: in so much that we see how the Papists imagine, that even the grossest faults that be, are blotted out by the sign of the Crosse, or taken away with the sprinkling of holy water. To their seeming they be matters of no weight, and they dally with God as with a little baby. But on the contrary part let us always bear this in mind. And for as much as we be not only too negligent, but also inclined to sooth ourselves in our own vices: let us take this looking glass to behold ourselves in. Let us not deceive ourselves. A man may be smeared or grimed, and every man shall laugh at him, and yet he himself shall not perceive it a whit. But if he go to a glass, and there spy his face all besotted, he will shrink away and go wash it of. Even so must we do. Surely the whole
Law of God is as a glass to show us our foulness, to the intent we should be sorry and ashamed of our lewd doings. And if we will have a true looking glass, we must come to this present commandment as I have said already. For as long as we read no more but Thou shall not steel, Thou shall not murder, Thou shall not commit adultery: all is well, every man will bear himself in hand that he is not guilty.
But when we come once to this point, Thou shall not lust: it is a sharp lancing knife wherewith God launches deeper, to fear not only the bottom of our hearts, but also of also our thoughts, imaginations and concepts. There is not that thing in us which comes not then to trial and knowledge. In so much that the things which we took to be no faults at all, must be condemned before God, and he must have the judging of them, unless we play the judges with ourselves beforehand. And here withal we have to magnify the mercy of our God, in that although we be faulty so greatly and so many ways, yet not withstanding he accepts us for righteous. Let us make comparison here between the righteousness which we obtain by faith, and the curse that is upon us. Whereunto be we plunged? Are we faulty but in some one offence, or in some two or three, or in same certain number? Nay we be plunged in such a gulf, that if we begin once to fall to reckoning, we must need be confounded. A hundred Millions of faults is not the hundred part of the offences that we have committed before God. Then are we so guilty, as there is none end nor measure of our sins. Yet notwithstanding God receives us to mercy, so as we be counted as righteous before him, as though there were such full soundness and perfection in us, that nothing were amiss, but that we had performed the whole Law. Seeing then that God forgives us such an infinite number of offences, and clothes us with his own righteousness, through the operation of the death and passion of our Lord Jesus Christ, in as much as we lay hold by faith upon the grace that is purchased for us, and do him the honor to say, Lord, it is in thy mere and free bestowed goodness that our salvation consists: does it not appear therein, how much we be bound unto him? Yes. So then, when Gods Law has brought us to our wits end, not only because of the infinite number of our lusts, but also because we should lie buried under them as under huge mountains, if God should deal rigorously with us: let us call to mind that Gods intent is not to leave us in despair, but to lift us up again as soon as we be sunk down. When he sees our feebleness, he reachs us his hand, and calls us to him, and will have us to be comforted, for as much as he of his mercy lays not any of all our sins to our charge.
Thus you see how the faithful cease not to be of good cheer, though they be so condemned in themselves. But yet must we begin at this end of being utterly dismayed in ourselves, that our Lord may deliver us from the dungeon of death, and we acknowledge if our salvation consists in his only grace. Howbeit let us notwithstanding live warely and keep good watch, assuring ourselves that when we have travailed never so much, and taken never so much pain to serve God, so as we have on the one side esshowed all occasions of evil, and on the other side subdued our affections, and also endeavored to repress all wicked thoughts: yet we must not cease to condemn ourselves still, and to stand still in awe. Although we have had victory through the grace of God, and sin has not overmastered us: yet does it dwell continually in us, and there is still some uncleanness and spot in us.
Therefore let us sigh, and let us sigh in such sort, as it may sharpen us to do our duty. We see how S. Paul speak of it. After he had profited as much as might be, and was come to an Angelical holiness: yet notwithstanding he faith will, wretch that I am, who shall deliver nice from this body of death? And what is the cause that he considers death in himself, but for that he saw sin there? Nevertheless let us understand that we must not be out of heart. Although we perceive a Million of sins day by day in us: yet must we still pass on further.
And therefore when Saint Paul exhorts the faithful to eschew sin: He says not, Let not sin dwell in you: but he says, Let not sin reign in you. Indeed it were to be wished that sin dwelled not in us: but seeing it is in us, yet must we not be too much discomforted. For whereas it is said that sin dwells in us: first it warmth us of our wretched state: and secondly it wills us to consider that we must be occupied continual warfare, and therefore flee the earnestlier to our God for succor, praying him to strengthen us with his power, by the grace of his holy spirit which he has given us for our Lord Jesus
Christs sake.
Now let us fall down in that presence of our good God, with acknowledgment of our faults, praying him to make us feel them better, and that we may learn to frame our lives to the obeying of him which beholds not only our outward works, intents and affections: but also even all our thoughts and concepts. And for as much as we can nor attain to such perfection out of hand: let [us beseech God] that the same may be an occasion to humble us: and therewithal to stir us up continual to fight lushlier, so as every of us may enforce himself to correct the vices that are in his nature, until our Lord having rid us from this corrupt flesh, do clothe us again with his own righteousness, and fashion us all wholly like to his glorious image.
That it may please him to grant this grace, not only to us but also to all people and all.
On Tuesday, the 16th of July
1555 The forty second Sermon, which
is the thirteenth upon the fifth
Chapter
22 These are the words which the Lord spoke to your multitude, upon the Mount from the middes of the fire, out of the Cloud and darkness, with a great voice. And he added no more thereunto; but wrote them in two tables of stone, and gave them unto me.
Or as much as we find not a better excuse of our lewdness and disobedience towards God, than to plead ignorance: we could find in our hearts to have always that shrouding sheet, so as we might say we understand not what GOD says, or that he speaks not unto us, or else that his voice is too far off for us to hear. But GOD foreseeing such lewdness, meant to prevent all that men could allege, to the end they might have nothing to defend themselves withal. And therefore in setting forth his Law, it was his will that the doctrine which is contained therein, should be uttered with a loud and shirle voice. Yea and he spoke it not only to three or four, but to all the people; both great and small without exception. Besides this, it was his will that the law should be put in writing, that it might continue, and not serve for one age only, but stand in force and authority to the worlds end. And that is the cause why it is said in this place, That God spoke with a loud voice. Hereby
Moses shows that the Law is no hidden doctrine, and that men can not allege that they be not of sufficient learning: for not with out they cause did God so lift up his voice, when he intended to give a rule for men to live by. It is added expressly That It was done to the whole multitude. As if he should say, It is true that God has chosen men from among you to govern you, and that he has given them his spirit: but yet for all that, he will have his law known even of the rudest and most ignorant, so as it may be a wisdom common to all men. That is one of the points which we have to mark here.
The second is, That God added not anything more, after those ten sentences. Wherein Moses make the people understand, that this briefness which God uses, ought to encourage us to receive the things that he speaks. For if he should lay great volumes before us: we might reply, that all our life would not suffice to study them. God therefore was not overlong in giving us his word. There are but only ten verses of them. Let us count them upon our fingers, and we shall have instruction enough in all things that are requisite for our life.
Yea and herewithall Moses meant to do us to wit also, that seeing
God has given us such a sure rule, as he intended not to add any whit at all to that which he had spoken already: it behooves us to hold us to it, and it is not lawful for any creature to add aught unto it. Thus much concerning is the second point.
For the third point he rehearses that again which he had said heretofore: that is to wit, That God in letting forth his law, spoke from out of the cloud, and that the mountains smoked, and that there were flames of fire, and flashes of lightening flew to and fro.
Whereto tends all this? That the doctrine might carry the greater
Majesty, and that men might be moved to humble themselves reverently before GOD, and to submit themselves wholly to his word, and to obey the same. These are the three notable points which Moses rehearses here, before he proceeds to the rest.
Now as touching that first, let us remember what has been said before, that is to say, That God spoke loud and shirle: and not to a few folk, but generally so all the people: which thing was done to make us understand, that Gods word shall be clear and certain to us, so we play not the deaf folks willfully. True it is that our wits are so weak, as we shall never understand one word of the things that God spoke to us, except he enlighten us by his holy spirit: for the sensual man understands not the heavenly things. Those then are too high for us. But whereof comes that fault and vice but of our own blindness? Yet notwithstanding, Gods true, as in respect of itself and in it own nature, is easy and open enough: and therefore let us not charge it with darksomeness. Again, what is to be done, if we would have God to make us profit in his word? Let us be lovely and of small reputation: for is not in vain, that he has promised to teach the lovely. Then let us not trust to our own wit, let us not come with overweening and loftiness, as though we thought ourselves of sufficient capacity to judge of the things that shall be said unto us: but let us rather beseech God to open our eyes and to reach us his hand, and let us confess that we have not the aptness to profit in his school, further forth than he gives it us. If we be at that point: let us not doubt but that Gods word will be easy to us, and we shall understand what he intends to say. Hereby we see what wretchedness has been in that world, whereby the common people, and welneere all other men have been plucked backs from reading the Holy Scriptures. For it has been an opinion, that it belonged to none but Monks and Priests: yea and in the end there was such beastliness, as it seemed that divinity ought to be locked up in chests or caskets. But yet for all that, this record has endured, and must endure to the worlds end, namely that God has spoken with a loud voice, and not hidden or shrunk himself aside into some little odd nook. Therefore it was too shameful a thanklessness, that men have so left Gods word as it were in a wilderness. And we ought to marks this text so much the more, where it is said, that God spoke not to some Doctor only, but to all the people in common, yea even to the very simplest sort of them. In respect whereof we have cause to magnify the goodness of our God, in restoring the benefit unto us, whereof we see the molt part of the world bereft, for their churlishness and ruthlessness sake, so that now a days Gods word founds among us, and we may read it, and be partakers of it both openly and secretly, and the treasures thereof are set forth to us, so as we may enjoy them: and that is an inestimable benefit, which we ought to magnify. Again let us be diligent in giving ear to our God, and let no man allege excuses to shift himself from him. For seeing that God spoke to all that company of the faithful, even to as many as are baptized in the name of our Lord Jesus Christ: let every man on his own behalf and in his degree, endeavor to profit thereby, and let all of us in common take God for our schoolmaster, and be ready to hearken to him whensoever it pleases him to speak unto us, which thing he does daily. Thus much concerning the first point, where it is said that-God spoke to the whole multitude.
Now let us come to the second point, that is to wit, That he added not anything: and that is to the end that we should be the willinger to hear what is contained in the Law. It is true that all that ever is set down in writing by Moses, belongs to the Law. Likewise the things that the Prophets have left unto us, and finally that which is added in the Gospel, contain all one substance. And though the Bible be very great: yet notwithstanding GOD has made it all to ame at one certain mark, to the intent we should not go wandering at rovers, nor be driven to make too much seeking whither we should go. For why? All is referred to ten verses, as I have said already. Let us reckon upon our fingers, and we shall have Gods commandments, we shall have a sum of the things which we ought to bear in minds, that we may be good scholars to Godward. Seeing there is such briefness, must it not needs be that men are re too forward, if they refuse such teaching, and can find no leisure to profit in Gods word? Now then, let us for bear all such trifling replies as this, Oh sir, the holy scripture is a deep sea, it is a bottomless pit. If a man would enter into it, how should he get out again? Let us allege no such things. It is true that in the scripture God shows such secrets, as even that Angels do reverence. It is true that we can have but a small taste of the so long as we be in this world. It is enough that we know in part (as says
Saint Paul) and darkly and that we see these things now as it were through a glass, which we cannot see as yet face to face. All this is very true. But yet for all that, God hats so abased and applied himself to our slenderness: that the things are become easy unto us, or at leastwise we conceive so much of them, as is available to our salvation. lf we meet with things that are doubtful: let us have this modesty with us, that we rush not too far forward, till we have first asked counsel at Gods mouth, knowing that we be yet far of from our perfection. Yet notwithstanding, we may always glory, that according to the ability that is given us, our Lord will not leave us in doubt and ignorance, without giving of us such certainty, as we may walk safely out our way, so as we shall know that his calling of us to him is not in vain, and that we be not let loose to run at rovers: but that we have a certain mark set up for us to run at, whereunto if we hold on our way, we ought not to mistrust that we shall miss, forasmuch as we have so good direction. Therefore let us bear in minds that our Lord speaks not here according to his own nature.
For if he should speak in his own language; should it be understood of mortal creatures? Alas no. But how is it that he has spoken to us in the Holy Scripture? As nurses do to their little babes. Saint Paul says that he did as a nurse does with her little children, when he preached the Gospel. And in speaking of himself, no doubt but he shows the goodness of God, who ruled him after that sort by his holy spirit. And Took what was in Paul: the same do we find likewise in Moses, and in all the prophets. Then let us mark, that God made himself nurse like, who talks not to her little babe as she would do to a man, but has a respect of the childes capacity. So then, GOD did as it were stoop, because we should not have understood what he said, unless he had lowlyed himself unto us. That is the cause why that in the Holy
Scripture, he shows himself the rather like a nurse, to the intent to conceals his high and infinite majesty, whereunto we could not attain, no nor once come near it. Seeing that GOD has yielded himself so courteously unto us: there hangs the greevouser condemnation over our heads, if we endeavor not to profit in the doctrine, which is (as you would say) thawed to us beforehand, to the intent that we should do no more but swallow it down and digest it.
Furthermore let us mark well, that where as Mores says, that God added not anything to these ten sentences it is to the end that this briefness should stir us up, and encourage us, knowing that Gods intent is not to make us to wander as in a thing that has neither brim, nor bottom: but to set us down these only ten sentences. True it is that he expounds there ten sentences by Moses, and consequently by all the prophets: and in the end we have had a final exposition of them, made by our Lord Jesus Christ, as it is given us nowadays in the Gospel. But what for that? Yet have we this one mark to aim at, that there are but ten sentences. Since it is so; must it not needs be that men are too forward, when they despise such grace of GOD, and cannot find in their hearts to come to him when he entreats them so gently? Yes. So then this is the effect of that which we have to remember here concerning the easiness which Moses shows to be in Gods word.
And by the way let us mark also, that he intended to cut off all occasion of quarrelling, to the end we should learnt to be contented with the simplicity of the Law: that is to say, that we should not fall to controlling of GOD, by adding of collups and morsels of our own to his word. For when he spoke: he spoke once for all. And he will have us to hold ourselves to that which he has spoken, as we shall see hereafter, where he forbids us straightly to swerve to the right hand or to the lest, or to add anything at all to the doctrine thereof, And indeed, seeing that GOD himself has not added aught unto it: what are we, that we should presume to take upon us above him? Think we that when GOD gave his Law, he had lost his remembrance, and wist not what was for our profit? Can a man bethink himself of anything that is unknown to God?
Again moreover, when as our Lord has applied himself so familiarly unto us: think we he meant to teach us by halves, and to leave us in the midst of our way? No. Then let us remember that seeing God added not anything after he had once spoken those ten words: it becomes us to yield ourselves wholly to the simple doctrine that is contained in his Law, without interlacing of anything of our own, assuring ourselves that our perfect wisdom is to obey our God. Had this been well observed: we should not be so greatly cumbered nowadays in correcting these corruptions that reign in the world. For whereof came the corruption of Gods religion and service, that is to be seen in the Popedome? The Papists vaunt they serve God, when they use their kyrieleysons, their holy, holy, holy, their ceremonies and other petty trash. And why? Because they took upon them to add to Gods word, so as they thought it not enough to serve God asfer his own devising unless men also did forge what they lifted in their own brain. Therefore all that ever is termed by the name of Gods service in popery, is but toys of mens invention. And not only so: but also the saying of the prophet is fulfilled in them, namely that they have despised Gods commandments, and in the meanwhile given themselves to their own inventions. The world sees what mischief has insued through this devilish malapeartness, that men durst disguise Gods word with their own dreams and dotages. So much the more therefore does it stand us in hand to mark this text where it is said, that after GOD had once spoken, he added not anything to that which he had said And indeed, (as I said before) it is an horrible blasphemy, when men take upon them to find some better thing than is contained in Gods law. It is all one as if they would reprove him as a liar, or say he was misadvised, or that he had forgotten what he should have commanded. But can men find any better way? No.
Then let us learn to submit ourselves in such wise unto God, as we may always bear in mind, that when God had once spoken, he made a final end and conclusion, as if he should have said, Hold you there, these are my bounds and lifts: whosoever goes any further, he shall break his neck: so as there will be nothing but falling, if we keep not the right way which God has made and hedged in after that fashion.
And although God speak not presently after a visible manner as he did then: yet ought; we to bethink us oftentimes of this lesson which is contained in his Law. Indeed God spoke not twice: but he spoke once for all, as they say. We on our part ought to hear it often, according to this saying of the threescore and second psalm: the Lord has spoken once, and I have heard him: but my hearing of it was not for once and away, I have heard it twice. Hereby we be warned, that it is not enough for us to bestow one days hearing upon the things, which our Lord has willed to be set forth in his name: but we must mind them continually. Then let every of us occupy himself in them morning and evening all the time of his life, and let us not cease to record well the things which our Lord has told and declared unto us.
For though we should apply ourselves to them all the days of our life: hardly should we attain to the one half of our journey. It is true (as I said before) that our Lord will instruct us so far forth as shall be expedient for our salvation: but yet for all, we shall always find ourselves to have needed to profit more and more in Gods word.
Therefore let us be diligent, and let us not think our labor lost when we take that way, and apply our whole study daily thereunto, so as we never leave searching and seeking out of the things which our Lord teaches us. Thus you see how we must put this sentence in practice, where it is said, that our Lord added not anything more.
Now let us come to the third point, which is: that he spoke from the midst of fire, clouds, and whirlwind. Indeed this has been expounded already heretofore: Howbeit forasmuch as it is repeated by Moses let us mark that it is not superfluous. And indeed, it cannot be told us too often, that Gods words ought to carry a majesty towards us, to make all our wits to stoop and to submit themselves to it. And why? First we see there is such pride in men, as they cannot bow their necks. It is true that they will not say that they intend to resist God or to bid him battle: but whatsoever they say, are they pliable and meek as they ought to be? No: they come far short of it.
Again, there is a blockishness in us, so as we dote upon these worldly things. We cannot rais up our wits to apply them to the hearing of God. We cannot attain to that spiritual wisdom, because our wits are occupied beforehand about the affairs and cares of the world, and we need nothing to hold us here beneath. Therefore it is greatly for our benefit, that our Lord should touch us to the quick, to the intent we may yield such reverence to his word, as it may not die, partly through our stubbornness and partly through our blockishness: that is to say because we be partly so dull, gross, and earthly, and partly so fore possessed with vanities, that we mount not upward, but are held down here in these corruptible things. And therefore not without cause did God speak from the midst of fire, clouds, and whirlwind, when he went about to set forth his Law. For it was expedient that the people should be touched with some fear, so as they might say, it is not for us to daly with our God. Seeing he appears to us with so great and terrible majesty: what should we do but tremble under him, and yield him such subjection as he may rule us as sheep, and we all of us bow down our necks and holds down our heads, suffering him to weald us at his will, and giving ourselves in such wise unto him, as we may be abashed when he speaks, and have none other desire, but only to serve and honor him, and to submit ourselves wholly to his guiding? So here the cause why God did so magnify his Law at the setting forth thereof. He could well have spoken without the casting forth of flames of fire without making the hill to smoke, and without having any thick or dark clouds about him: but it was his will to add all these miracles, to the intent that the people should be afraid. And therefore let us mark, that he intended to bring the prophet Esayes saying to pass: namely, that his spirit should not rest upon us, except we tremble at the pretence of his words. For the thing wherein he will try our obedientness towards him, is if we doe love him so well, that as soon as he speaks, we receive his word without gainsaying, so as we think it good and agree thereunto, saying amen, not only with our mouths but also with our hearts, and serving him quietly all our life long. For Gods requiring of the service whereby he will be honored at our hands, is to show the obedience which we owe unto his word.
Howbeit, forasmuch as we be so hard and heavy that we rather drag back; and cannot abide to bow down our necks to bear his yoke: we have need to be helped by all the means that are mentioned here.
And therefore let us mark that these flames of fire appeared not for that time only, to serve no more but them that saw it: but also to the intent that the Law of GOD should bear record still at this day, of how great authority it ought to be, and to the intent the remembrance thereof should be renewed unto us, that by calling to mind what happened at that time, we may be humbled under the majesty of our God, and that whensoever we go about to advance ourselves, or to be tempted with presumption and pride, the burning fire that made the people agaft at that time and the thickness and darkness of the cloud, and the sight of the smoking mountain may come before our eyes and serve to hold us in such awe, as all loftiness my be beaten down in us, and we be so wakened in good earnest, as we may come and yield ourselves to our God to deal with us as he lift, and to lead us whither he will, so as we may follow him whithersoever we be called by his mouth. Thus you see whereto we must refer the things that are spoken here concerning the smoking of the mount, the flaming of the fire, and the thickness of the cloud.
Besides this, let us mark further that Gods appearing in whirlwinds, and thick clouds after that sort, serves to repress mans foolish curiosity. True it is (as I have said already) that God speaks to the intent to be understood, and therefore uses no doubtful words, nor goes about the bush (as they say): but has uttered his will so plainly, as we cannot but be thoroughly instructed, unless we ourselves be to blame for that we will not hearken to him. But yet for all this, we must not be too curious and inquisitive in seeking whatsoever seems good to ourselves, as we see men commonly be, who are inclined to such a desire of glory, that their ears are ever itching, to hear and know this and that. But behold, here our Lord says the contrary: would you fain know? Behold, here is a cloud to stop you: see what a darkness is here. So then let us learn that if we will be good scholars to Godward, we must not give our own desires the head, to search the things that ought to be hidden from us: but content ourselves to know what GOD tells us, and tarry until the day of full discovery for that knowing of the rest which we cannot yet comprehend. To be short, let us be ignorant in the things that God vouchsafes not to show unto us. For this ignorance of not coveting to know more than our Lord gives us leave to know, excels all the wisdom of the world.
Now let us come to that which Moses adds. He says that the law was written in two tables of stone, and delivered unto him. Whereas be speaks of the two tables: we must call to remembrance what has been treated of heretofore: namely that God could well have written all his Law in one stone: but it was his will to write it in two that the distinction might the better Lade us to the understanding of the things contained in the law. For we see that our Lord does as it were chaw the things to us which are set down there, to the intent we should not allege that he speaks to high for us. Because there are two principal points of our life our Lord has divided his Law into two tables, of purpose to make us to know how we should behave ourselves towards him, and also how we ought to live with our neighbors. Is a man, desirous to rule his life aright in all perfection?
First he must give himself to the serving of God, so as he be sure what things God require and allow: and secondly he must live so uprightly and evenly with his neighbors, as he may show by his doings that he is the very child of God. The first point then is, to know how God will be honored at our hands: and the second is to yield our neighbors their dewes, and to keep this indifference of nature, of doing nothing to another, which we would not have done to ourselves. So then, in the one table God has shown how he himself will be served, accordingly as I have told you already that he did set himself alone there, to the intent that men should not invent new
Gods: declaring therewithal that he will not be resembled by any images or puppets: but that forasmuch as he is a spirit, he will have us to serve him spiritually, and not to devise one thing or other on our own heads, but to yield him spiritual service: and moreover that he will have his name sanctified, by our exercising of ourselves in his word and specially by forbearing [our own wits,] and by renouncing our own imaginations and affections, so as we rest from our own doings, to suffer ourselves to be governed of God. There are the things contained in the first table. As touching the second, we have seen how he commanded us there, to honor our father and our mother, and how he forbad us murder, whoredom, theft, evil speech, and all manor of wicked lusting or coveting. That is the cause why
God divided his Law into two tables.
Now then, will we lead our life aright? Let us always have regard, first to honor our God and afterward to live uprightly and indifferently with our neighbors. For there are some that forbear to do harm to their neighbors, but in the meanwhile they make no reckoning of God: but they think they shall go quite and clear, so no man complain of them in the world. And I pray you what matter is it though we steal not from men, if we rob God of his honor? Is it not a heinous crime to rob God of his honor, than to rob a man, or to cut his purse, or to rifle his coffer? Yes. Then let us not think we have all done, when men cannot indite us nor complain of us. For that case stands upon yielding unto God that which he demands, that which also is dewe unto him. For we be bound to honor him all our life long. Therefore it stands us so much the more in hand, to apply our minds to those keeping of the first table of the Law, so as we lead not a philosophical life like heathen only to behave ourselves honestly among men: but specially that we have Gods honor in estimation and make that the first point which we begin at.
Likewise there are some others which will needs carry a countenance of devotion towards God, and of great zeal to serve and honor him: and yet when they come to be conversant among men, they pill, they poull, they quarrel, and they be full of cruelty, envy, and malice. But let us mark that God has not separated the two tables of his law.
Indeed he has put a difference betwixt them: but he has not delivered to some men the first table, and to others the second to keep. He has said this is my Law: and look what I have joined together must not be put asunder. True it is that you must be put in remembrance of the love that you owe to your neighbors, that you may go through with it: But yet notwithstanding, when you have discharged yourselves of that point, you must frame yourselves to the other also. Likewise when you shall have shown great devotion in the worshipping and serving of me: you must not be careless to live lustily and uprightly with your neighbors. Also there are many that be desirous to serve
God: but after what sort? Even as the Papists do: after their own fancy. But our Lords will was to bridle us in his giving forth of the first table, to the end we should learn to serve him as he commands us, and not like well of anything but that which he allows for good.
Thus you see whereto this saying is referred, that God wrote the Law in two tables.
And his will was to write it in two tables of stone, purposely to the intent it should continue: For it was not given for any little time, neither is it transitory. True it is that the ceremonies had an end. And in that respect the Law is called temporal: namely because the order that had been established among the people of old time, to continue till the coming of our Lord Jesus Christ, was then abolished, and things were made perfect, so as we be no more under the shadows and figures which served for that time. Nevertheless, the substance and truth of the Law served not for that one age only, but is a thing that shall endure for ever, and never fail. Wherefore let us learn, that Gods setting forth of his will at the going of his people out of Egypt, and his speaking to them upon Mount Sinai was after such a sort, as he provided and took order therewithal, that his doctrine should stand in force for evermore. And for that cause did he set downs his Law in two tables of stone, and not write it in barks of trees as the manner of writing was in those days, or (as we might say nowadays) in paper or parchment: but his will was to engrave it in stone as an everlasting monument, to confirm us the better in the things that he had said. For he was not satisfied with the speaking of it for that only day: but by engraving it in stone, his intent was that we all our life long, should give attentive care to hear what he told us. Yet notwithstanding, surely Gods engraving of his Law in stone after that sort would serve to small purpose, unless it were also engraved in our hearts. What is to be done then? Let us assure ourselves that the doctrine which God set downs unto us, is be hoofeful and necessary for us, and yet it should stand us in no stead, unless he added a second grace, which is, that the thing which he has uttered be forthwith printed in our hearts and bowels. Then like as God wrote his Law at that time in two tables of stone with his finger, that is to say with his power: so now he mist be fain to write it with his holy spirit in our hearts, which are stony and hard as the prophet shows, where he prays God to give us hearts of flesh, that may be soft, lithe, and pliable to receive whatsoever he shall say. Now then seeing that God has shown us visibly, that it belongs to him to write his Law, that it may be well known: let us beseech him to vouchsafe to write it in us nowadays by the power of his holy spirit, to the end we may hold it fast, as the devil may never wipe it out of our remembrances, do what he can.
And here withal Moses concludes, that the Law was delivered unto him to be the preserver and keeper thereof, and to be the minister and dealer forth of it to the people, so as every man might acknowledge him for a Prophet. For otherwise he could not have executed his office, nor have built Gods Church, except men had known that that charge had been committed unto him. Likewise nowadays, if we were not persuaded that it is Gods will, that his Gospel should be preached by the mouths of men, and that there should be Shepherds in his Church to bear abrode his word: who would vouchsafe to come together? Neither I, nor any other creature is of ability to train men to come to receive the things that are to be uttered by my mouth. When I speak here in the name of God, and men give care to the doctrine, to submit themselves to it and to do him homage: it is more than all the laws and proclamations of kings and Emperors can do. Is the mortal man the doer thereof? No But when we once know it to be Gods will, that this order should be in his Church, and that it should be kept inviolably: namely that there should be shepherds to bear abroad his word and to expound the same, which should be as messengers to bring tidings of the forgiveness of sins in the name of our Lord Jesus Christ, and to rebuke, reprove, comfort, and exhort: when we (I say) do understand it to be Gods will, that there should be such government in his Church: then are we ashamed to withstand him that has created and fashioned us. So then, you see now why Moses said in this text, that God delivered him his law for himself. Truth it is that God gave it for all the people in general, as I said before. Why then is Moses now the possessor of it? It should seem that God meant to bereave all his people thereof, and that none should be privileged but Moses, so as the Law should be restrained unto him, and the reside we be as it were shut out from it. But it is not so. For although the Law was given for all the people: yet was Moses made the protector of it. And look what God has spoken of him: we must extend it yet further, accordingly as we hear that the prophets were put in the same commission, to be as it were disposers or dealers forth of the treasure of salvation, and of Gods covenant, so as their office was to show
Gods will from time to time, and to bring us word of it in his name.
And the general rule which Saint Paul gives us, is that men must esteem us as Gods ministers and as dealers forth of the secretes which he sends to the world. Now whereas Saint Paul says we be dealers forth of Gods secretes: he shows us thereby, that it is not enough for us to have the Holy Scripture, and to read it every man at home in his house: but it is required that it should be preached unto us, that we should have this order of being taught by the mouths of men, and that there should be shepherds to serve Gods turn, to the end by giving care unto them, we might profit more and more in the doctrine of salvation. And for the same cause does Saint Paul say in another place, that the Church is the pillar of truth, and as it were the ground and standard of the truth. The Papists allege this text full doltishly, to claim privilege to themselves to devise new articles of faith, and to load men with laws at their own pleasure. But Saint Paul meant the clean contrary: For he faith that the Church is the pillar or ground of Gods truth, because that seeing God has uttered his truth to men by his Law, and by the Prophets and Apostles: his will is that the same ministry should endure continually, namely that there should be men ordained and appointed to the office of expounding his word, and of building up his Church. Then let us understand, that after that manor the Church is the mean of upholding Gods truth found and unappayred. For when God raise up men induced with his spirit, to confirm us in the faith, and to enlighten us, and to show us the right way: by that mean Gods truth continues in the world, so as it is not quenched nor utterly done away. Let us mark then that Moses meaning here is not to make himself the only possessor or owner of Gods law, and to shake off the people and to shut them out of the gate: but to utter his mind plainly to this effect: my friends, Indeed the Law is common to us all, all of us are Gods children, I challenge no more to myself in that behalf than to you: but yet will I discharge myself of the commission that God has given me, which is that I should serve you for a faithful expounder of the Law, and be as a keeper thereof, that you might not thrust it under foot, nor forget it for ever, but always be put in mind of it by met. Since it is so: let all ministers of Gods word look that they be ready prepared to serve the ignorant: and let all men consider how it is not for us only to read the Holy Scripture, but we must also be diligent to profit therein, and humbly come to those hearing of those whom he has appointed to be his ministers, to give us the exposition and understanding thereof.
Thus you see whereto this text is to be referred.
Now let us kneel downs in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, and to draw us daily to such repentance, as our whole desire may be to serve him and to please him, without seeking any whit of our own will. And that forasmuch as we be so greatly given to worldly things, it may please him to draw us from them, and therewithal to grant that we may submit our life to his will, and frame it to his righteousness, and that for the bringing thereof to pass, his word may so overrule us, as we may be governed by it, and all our whole life be framed thereafter, until that being quite rid of all our fleshly affections, we be clothed again with his heavenly glory, at such time as we shall have no more need, neither of writing nor of preaching.
That it may please him to grant this grace, not only to us but also to all people and nations of the earth and all.
On Wednesday, the 17th of July
1555 The forty third Sermon which is
the fourteenth upon the fifth
Chapter
23 And when you heard the voice from the midst of darkness: because the Hill burned, you came to me, all the heads of your tribes, and your Elders.
24 Then said you, Behold, the Lord our God has shown us his glory and his greatness, and we have heard his voice from the midst of the fire: This day have we seen that GOD has spoken with man, and man is still alive.
25 Now then: why die we? For if we hear the voice of our Lord God again, this great fire will devour us, and we shall die.
26 For what man is he that may hear the voice of the living God speaking from the midst of the fire as we do, and yet live?
27 Go thou and hear whatsoever the Lord our God shall say, and then tell thou us what the Lord our GOD faith to thee: and we will hear it and do it.
e be of opinion, that where as God causes his word to be preached unto us by that means of men, if he spoke to us in his own majesty, or sent some Angel to appear unto us, we would be the better touched, and all the world would be converted by and by, and every man obey without gainsaying or rebelling: but we know not what is for our own benefit and behoove.
For if we look upon our own frailty: it is not possible that God should make us feel his power, but it should be to our utter undoing and destruction. Now therefore when men are desirous that God should come down from heaven, or manifest himself by some visible token: they know not what they be, nor how frail their state is. For did they well consider it, they would be agaft at Gods infinite glory, knowing well that they were not able to abide it. Besides this, let us assure ourselves that God tenders our welfare and salvation, in sowing us his will by the mouth of men, when he ordains and appoints them to be ministers of his word, to bring us such message as he knows to be for our benefit. Nevertheless, it was his pleasure to avow it by open proof to mens faces, that it is not good for them to hear his voice thunder from heaven. And that is the cause why he thought good to give forth his law, not simply by Moses, but by coming down in his own person, as I have declared already, and as I told you yesterday that the lightning and whirlwinds, and the flaming of the fire, and all that is written in the nineteenth and twentieth chapters of Exodus, was done every whit of it to the end that the people of Israel should learn to yield reverence to Gods word. And this lesson belongs to us also. For Gods intent was that the remembrance of those things should endure for ever, and that they should be put in use continually. So then, we see here that God has uttered his glorious majesty once for all, to teach us to receive his word with all reverence and loveliness.
But yet furthermore he intended likewise the people should be driven of themselves to say, It is not good that God should speak to us again.
Only let us have a man to bring us the doctrine which it shall please him to send us. And this rule serves to condemn us, if we follows not this people which stepped forth to say so. And if any man allege, that the things which were spoken at that time cannot bind us: The answer is easy, namely that if God should do the Like at this day, that is to wit, if he should speak those things with his own mouth, which we hear at the mouths of men: it were impossible for us to abide his glory, we should be utterly undone. And therefore let us learn that this is rehearsed unto us, to the end that in the person of the people of Israel, we might understand that God applies himself to our slenderness and infinity, and that in vouchsafing to fend us his word, to be preached unto us by men like ourselves, whom he makes his messengers: he has respect to our benefit and commodity: and therefore it proceeds of a foolish and inordinate lust in us, to desire that he should appear to us from heaven, or that he should work any visible miracle: for we cannot comprehend his glory and majesty.
Furthermore although the proper nature of the Law be to fray folk: yet notwithstanding, the same may also be verified of the Gospel. For we must take it for a general rule, that as soon as we perceive Gods pretence, we must needs be abashed. We see how the very Angels do hide their eyes, because Gods glory is too great for them, and they be driven to confess that they be too feeble, as creatures. And what will become of us then? For we be inferior to the Angels, and besides that, we hold not still the incorruptness of our nature. we be not as we were created: that is to say, we be not earthly men as our father
Adam was, but we be utterly corrupted, so as there is nothing but sin in us: and therefore God is fain to be as an enemy to us, and we be fain to shun his throne, as offenders shun the feat of the Judge to the uttermost of their power. To be short, we be but wretched worms and carrions. Now then, look how soon God comes near us, we must need be dismayed, yea and utterly stroke down. And therefore (as I have touched already) it is to our benefit that God shows himself after that fashion: that is to wit, by the means of men, so as he appoints men to show us his will as well as if he spoke himself, and he will have us to receive his word with as great reverence, as if we heard him thundering from heaven. But yet it will be good for us to understand more at large, the thing that I have touched in one word: namely that the Law frays us far more in comparison than the Gospel, as is declared also more at length elsewhere. And why is that? Because that in the Law God requires that which is due to him at mens hands.
But now let us see if we be able to discharge ourselves of it. No: but contrariwise we be like wretched deters, which have not one dodkin nor dodkins worth.
Now then we be utterly undone. For whatsoever come of it, God discharges us not, but shows us that we deserve to be cursed and damned at his hand. And for the same cause after he has shown how the life of man ought to be ruled: he adds this curse thundering down upon them: That they be all accursed which perform not all the things that are contained there. As if he should say: All men must be fain to yield themselves guilty in this behalf, and from the greatest to the least they must all know that they be in my danger, and that I may sink the down to the bottom of hell.
I do already pronounce this sentence, and there is no man able to reply against it, Behold then you are all lost and condemned: This is the language of the Law, and the speech that God uses there: and now must not all men need quake at it? Yes. So then it is not said for nought that the Law frays us, and that we must need be forlorn, so long as God lists to demand his due at our hands with rigor. But the case stands not so with the Gospel. For there God bears with us, and not only forgives us our sins, but also writes his Law in our hearts.
And moreover although we serve him but by halves: yet does he pardon us our defaults, and as it were wink at them. And Like as a father will not press his child too straightly so does God use a fatherly gentleness towards us in the Gospel, to the intent we should not be afraid to come unto him. In respect whereof the Apostle in the Epistle to the Hebrews, says that we be not come to this smoking mountain, we be not come to Mount Sinai to be astonished at the sight of burning fire, and at the sight of the lightning and of all the other things that were done there to abash the people: but that we hear a gracious and pleasant melody, wherein we be accompanied with the Angels of heaven, with the souls of the holy patriarchs and other fathers that lived under the hope of life, notwithstanding that they had as then but darks shadows of it, and so GOD couples us with those that waited in old time for the coming of our Lord Jesus
Christ. Seeing it is so: we must not recoil back, but go still on forward with a cheerful courage to hear our God, because he speaks to us so kindly, and with so fatherly (peach, as cloth not scare away his children, but rather (as you would say) allure them. This difference then is to be marked well, that it may make the Gospel amiable to us in comparison of the Law.
But yet for all this we must come back again to the general principle: which is, that it is much better for us that Gods word should be preached unto us by the mouth of men, than that God himself should thunder it down from heaven. And why? For let us but here the natural thunder, and by and by we be astonished, and yet is nothing expressed there, God does but (as you would say) braye with a confused noise. What would come of it then if he should speak to us, and show us his glory? We feel suck a weakness in all our senses that we cannot as much as look upon the sunne which is a corruptible creature: and how then can we behold Gods majesty, if it show itself to us plainly and in full perfection? And therefore it is said that no man living can see God, and not die and be utterly consumed Truth it is that God showed himself to Moses, and that, not as he did to the prophets, not in dream nor in vision: but with a special privilege, and (as it is said in Exodus) face to face as a man speaks to his friend, and with to great familiarity, that he was after a sort exempted from the company of men, that he might become the more familiar with God.
But yet for all that, the truth is so that GOD showed himself unto him but in portion and measure. For had he showed himself in his infinite being: what grace of the holy ghost forever Moses had received, he must need have been utterly overwhelmed. Indeed once in his life God showed him his glory more fully than ever he did: but yet for all that, he saw but as it were the back part of him. In the which similitude is expressed unto us, that when we see but the back of a man, we see not the chief part of him, (for the chief sight of a man is in his face:) so although Moses had special familiarity with God, insomuch that in that sovereign sight which was showed him in the mountain, he was separated from the state of this mortal and transitory life, and was as an Angell of paradise: yet notwithstanding he saw God but in part, as if we should see a man but on the back.
Therefore let us be contented when God uses the Like order with us: (that is to wit, that his word be preached unto us by men:) and let us receive it as if we saw his majesty face to face. And why? For it is good for us that shepherds are ordained to be ministers of his word, because we should be utterly confounded by the glory of God, if it were manifested to us to the full.
And to the end that no man should have cause to complain as though
Gods doctrine were not sufficiently ratified, but that it were to be doubted whether a man might hold him to it or no: therefore did he show himself in the letting forth of his Law. And we have record of it here, in that the people say, It is the Lord. This day has he made us to see his glory, and his, greatness: and we have seen that it is even he that has spoken unto us: he has not put any other person in his place, but we have heard his voice with our own ears. This was done but once for all. Howbeit let us take the things that are reported here, to be as a record that Moses spoke not on his own head, nor devised the doctrine of his own brain, which we receive of him: but that he was a faithful steward to Godward, who advice him so to be, and not only ratified his doctrine with miracles, but also declared in his. own person, how it was he himself that was the author of the doctrine that Moses taught. And forasmuch as it was good reason that the Gospel should be authorized as well as the Law: we have had record likewise from heaven, that the fame is not a doctrine of man, but that it proceeds of God. And this is the thing which Saint Peter touches in his second Epistle, saying that he and his fellows had heard the voice from heaven, whereby the father proclaimed his son the chief master and teacher of all his Church, saying, this is my well beloved son, hear see him.
Seeing then that this voice has thundered from heaven; God has showed that we must not take the Gospel as a doctrine bred here below; but we must always have the said majesty before our eyes.
Likewise nowadays if we will be Gods true disciples, we must at our resorting to sermons, remember what Moses rehearses, namely that the Law was given forth in such sort, as God was the speaker thereof.
Again in the second place we must add the testimony that I am about to allege so as the foresaid saying of God may ever ring in our ears, whereby he proclaims our Lord Jesus Christ to be the only party whom he will have men to hear. Loc here the perfect feel whereby
Gods word has full and perfect authority among us as it deserves, notwithstanding that it be brought unto us by mortal men.
Furthermore to the intent that men may not think that Jesus Christ is not to be heard, but only in his own person: he says, he that hears you, hears me, and he that refuses or despises you, despise me, and him that sent me. Indeed the Pope and his champions like a sort of traitors to God, usurp that laying to maintain their own tyranny: but it belongs as much to them as to the devil of hell. And why? for first they should bring us the pure doctrine of our Lord Jesus Christ. For the son of God has not resigned his office to men to be spoiled thereof, he will not have us governed after the liking of men: but he himself will always have the preeminence and sovereignty over us that were given unto him. Now then, whereas he says that in hearkening to those whom he sends, we hearken to him: his meaning is, that if we obey the doctrine of his Gospel, without despising of it when it is preached to us by men: it is all one as if he himself spoke to us, and we must not in this case rest upon the outward appearance.
And that is it that Saint Paul means in saying, that although we be brittle vessels, yea and as broken vessels of no value nor worthiness: yet the inestimable treasure that is committed unto us, is not that worse or of less estimation and value therefore True it is that we cannot purchase the word of God such reverence as we fain would.
And why? For we have not anything in us (I meant of our own) whereby it may be said that, God should be exalted: but yet must we approve our obedience in this behalf, namely that we deliver God his words with such boldness, courage, and power as if he himself spoke in us. And herewithall let all loftiness be corrected in this case, and let every man receive the doctrine of the Gospel in simplicity, and without disputing or scanning why we be bound to submit ourselves to mortal men. For in as much as it were a despising of Gods son, yea and of the heavenly father himself who ordained him to be the chief teacher, if we should not hear those whom he sends as his messengers: it stands us in hand to yield in, that behalf. So then let us learn to bow down our necks and to bear the yoke of Gods son by receiving that doctrine of Gospel with all humility, though it be preached unto us by men.
And as I said before, let us think well upon the ratification that was given thereof, which ought to be enough to make us to understand, that the Law was brought from God himself, and that the Gospel also was warranted and ratified from heaven, when God pronounced with his own mouth that he would have us to hearken to his son. That is the effect of the things which we have to remember upon this text.
And therefore let us follow the example of those which are spoken of here, and let us not covet that God should come down from heaven to feed our humors: but let it suffice us that he vouchsafes to communicate his word unto us.
But it should seem at the first sight, that here were some contrary.
For first the people say, This day have seen how God speaks with men, and that they continue alive still: and afterward they say again: we die if God speak to us. For by all likelihood, if we have once found by experience that God speaks to us without destroying of us it ought to embolden us. And why? For seeing we remain alive still after we have heard the voice of God once: why should we not do so still after twice or thrice, as well as after once? And here the people say, we have heard the voice of God: but if her speak to us again, we dye for it, we be undone, we be forlorn. It seems that they trust not to Gods goodness, but rather that they be unthankful, in that they acknowledge not the benefit which God did for them in letting them continue in their strength. But we must mark how the people show here, that they will not try God any further, and that it is enough for them to have had that one experience, that the Law was not a thing invented by man, but that God was the author thereof. Therefore it must be taken as if they had said thus: This day have we seen that God has spoke to men, and they remain still alive: that is enough for us: we intend not to abuse Gods patience in this case: he has spared us today, but we must not look he should do so ever: he has given us a try all for this once, and that was because of that, lewdness and hardness of our hearts. For were we worthy to have him appear to us in his glory? No: but he knew we would never be fully tamed and subdued to his obedience, except he had come in his visible glory, and made us so afraid as we had been at our wits end. Therefore if he had not won us so by force, he knew well that we would have been always as wild beasts. But seeing it has pleased him to pardon the fault that we have committed, and to bear with us this time: we will not fall to it again: for that were overmuch: it were a scorning of his patience. So then, this one record suffices us, both for our own lives and for the lives four children, and so forth for ever to the worlds end, that they which come after us may know that, it is not for us to draw God out of heaven any more, as though he ought to be but our mate. Thus you see how these two sayings agree very well.
Now hereupon we have to note, that although Gods word be of force to bring us to naught, yet he uses such mercy towards us, that whereas it should consume us, it gives us life. And when I say that, Gods word can bring us to naught: I mean not that word alone as Moses describes it here: but also that if our Lord lifts to make us feel the power of his word, it would utterly undo us, notwithstanding that it be uttered by men. Nevertheless we see how our Lord quickens us by his word, specially nowadays by the preaching of his Gospel. For that which is spoken in the fifth of Saint John, is daily accomplished: namely that as many as hear the voice of the Son of man, are restored to life. For naturally we be strangers to God, and banished from his kingdom, and so by that means we be as it were in our graves. But here our Lord Jesus Christ offers us the remission of our sins, and God his father adopts us for his children: and so does he show us the light of salvation, and we be quickened again by means of the Gospel.
And therefore we have good cause to glorify our GOD in that he makes his word to settle to delver us from death and to restore us to life, notwithstanding that it be of power to consume us, at leastwise if he turned it not to the contrary use.
But by the way let us mark well, that if our Lord have at one time given us more than we deserve: we must not therefore take leave to tempt him, and to subdue him still to our lusts, as we see the Papists do nowadays, who excuse themselves of their not coming to the Gospel, because they see no miracles wrought in our time. No surely.
But whereto serve the miracles that our Lord Jesus Christ wrought, and which he committed to his Apostles to do likewise? Should those serve to no purpose at this day? You see then that God uttered an excellent power at the first coming up of those Gospel: heaven and earth were Shaken at that time: there was no part of the world wherein God printed not some mark of his Majesty, to the intent that those Gospel should be authorized. The Angels came down at the birth of our Lord Jesus Christ to bear witness of him: the Sun was darkened at his death: the Vaile of the temple was rent asunder to show that the sanctuary was opened, and that there was more free access to God till ever there had been: the sea was calmed: the devils themselves did homage to the glory of God which was uttered at that time: and to be Short, GOD showed both from above and beneath, that the Gospel came from him, (as I have told you already,) as well by the healing of diseases, as by all the other miracles that were wrought. And this served not for that time only, but the remembrance thereof continues unto this day, and it behooves us to receive that record to seal up our faith withal, to the end we may not doubt, but that our Lord makes his Gospel of as great force by them at this day, as he did at the same time that they were showed. Yet notwithstanding we see how the faithless do still allege, that is they saw miracles, it would convert them. But it is certain that if they saw never so many miracles, yet would they continue in their stubbornness, and take occasion of greater rancor against God. What is to be Boone then? Let us learn to be contented, as I said before. If God have given us more than he owed us, let us receive it with thanksgiving, and learn not to provoke him to wrath nor to tempt his patience that is the thing which we have to remember in this text, where the people says, let not the Lord speak to us any more, for it suffices us that we have heard his voice once already, and that yet notwithstanding, he has let us live still.
And to the end that the things which I have declared heretofore may be the certain: let us bear in mind how it is said here, Was there ever man that heard the voice of the living God, and continued still alive?
Here it is showed us that the people of Israel speak not in their name only: but as it were for all mankind in common; They say not only, who are we, but what is all flesh? And indeed, (as I said at the first,) it must needs be that men are besotted, when they cannot humble themselves. For they need no more but to look to their own state and to say, what are we? There is nothing neither in) our bodies nor in our souls, but all manner of frailty, (I mean not, as we may be considered out nature as we were first created:) But now being fallen as we be, what are we but as water that glides away, and as a smoke that vanishes away? Nay, which worn is, we be enemies to god, and he must needs be against us, because he finds nothing in us but sin and forwardness. And therefore when we be tickled with our fond lusts, so as we would fain that God should work miracles, and that we might hear Angels from heaven: let us repair to that which is told us here, and say, What is all flesh? Let us (say I) enter into consideration to see what we be: and our own inability will teach us sufficiently, to praise God for not making us to feel his presence to consume us and confound us: but to make us feel it in such wise as it may draw us to him with amiable gentleness, by hearing me like ourselves, and our own brethren speaking) as it were in his person, And whereas the people of Israel say, What people is it that ever heard the voice of the living God, and continues still alive, as we have done: it is to show that this deed of his should not be drawn into a common example, [so as others should look to have him do the like.] And therefore let us not say, why does not GOD speak to us nowadays after a visible manner, as he did upon Mount Sinai? It pleased him so to do: but it is not for us to load him with any law, or to bind him to do still as he has done once heretofore. Therefore (as I said erst) let us not abuse Gods grace, neither let us fall to disputing with him, to say seeing that God did so at other times, why should he not do that like nowadays? For when men announce themselves after that fashion, it is a devilish presumption. Wherefore let us yield God so much honor, as to give him leave to manifest himself to us as he himself lifts, and as he knows to be expedient, and let us not bind him to any necessity, under color that he has vouchsafed to show some special favor at some time before. Let not us threape upon him to do the like again, but let us be contented with his single will, for it becomes us to be subject thereunto.
In the end it is said, Go thou to God and Bear what he will say to thee, and bring us word thereof, and we will hear it and do it. Hear we see first, that the people desires Moses to be their Spokesman, and to bring them word what he receives at Gods hand. Now this is written for us, that all men should submit themselves to the order that GOD has set in his Church. For (as I have said before) his will is to speak to us by the mouths of men. That is the cause why he would there should be Ministers. It was not devised by men: but our Lord
Jesus Christ has told us that he will have that kind of government in his Church. Now then, that there should be shepherds in the Church, to preach godly doctrine, which it behooves us to receive for our own salvation: it is an inviolable ordinance, and such a one as proceeds from GOD. Since it is so let no man strive against it, but let us bear it patiently, and when GOD raises up men to serve him, in bringing us the message of salvation: let us not grudge that every of us has not the same preeminence: for it is his will that his body (that is to say his Church) should be governed after that fashion. You see then that the thing which we have to gather upon this text, is, that seeing God has ordained Ministers of his word, we must hearken to them quietly, and not bear any spite or malice in our hearts, though all of us be not teachers, nor put in that office by GOD: for we must yield ourselves to his will as I have told you before. Let that serve for one point.
But by the way, let us mark also with what condition we must have shepherds. For this text teaches us to discern between the deceivers that abuse Gods name falsely, by taking upon them; title of prelates without cause or reason: and the true Prophets, the good servants of God, and the Ministers of the Gospel. The Pope and his entire rabble will surely say that men ought to hearken unto them, and to receive their doctrine out gainsaying. And why so? Because it is Gods will there should be prelates in the Church, and that men should hear them and obey them. All this is true. But yet for all that has he set up the title of Prelacy without discretion? No, but he has also declared therewithal, that he himself will continue chief still, so as we must obey him, and not be in bondage unto men. Seeing it is so, we must consider what manner of Prelates and teachers God sends us. And that is, (according to the contents of this text); they must hearken what God (ayes unto them, and afterward report the same faithfully to the people. Therefore they that are desirous to be heard in Gods name, and will have their doctrine received reverently: must first hearken unto God, so as they take not upon them to add anything to his word, but yield themselves teachable unto him. And when they have learned at his hand: let them deal forth the things to others, which they have 'Teemed. For no man shall ever be a good Minister of Gods word, unless he be a scholar first, so as he take not upon him as a Master over other men, to tell them what he lifts. And a ma must not be over wise in this case: for God reserves to himself the office of appointing what things he will have us to know. It is not said here simply, Hearken what the Lord will say to thee, and then come and bring us word: but it is said, Hearken unto ally the Lord shall say unto thee, so as there be not one point nor one article omitted. By means whereof Moses is restrained of all liberty here, and not permitted to report anything, but that which God commands him, as we have seen already in other places. And 1 what are now these rascals, that dare announce themselves above Moses? We shall see in the end of this book, that there was never any Prophet raised up with such grace. And indeed, although we see there was a wonderful spirit in Esay, and in all the rest of the Prophets: yet is Moses preferred before them all. Whereas it is said, be mindful of the Law that was given you in Horeb: Malachi which spoke last of all the Prophets, does notwithstanding refer all to Moses, as if he had been the first teacher, and as though the law were the fountain from whence we ought to draw all things. Now seeing that Moses being so greatly preferred, and having so excellent preeminence given him of God, might not for all, take upon him to speak aught of his own head, but was bound to deal forth the things faithfully to the people, as he had heard them of God: is it not too devilish a pride nowadays, that lewd losels should advance themselves so far as to say, that it is in their power to lay laws upon mens consciences, and to bind them under pain of deadly sin? Is it not too barbarous a tyranny? Therefore to the end we fall not into the two extreme vices: let us hold the mean way that is showed us here: which is, that since it is Gods will to have his Church governed by the outward preaching of his word: every of us must submit himself thereto, and be diligent in hearing of Sermons, and hold this as a holy and reverent order: to wit: that we should be taught by the mouth of men. And yet in the meanwhile, men must not have authority to bring us what they list, but they must be faithful dealers forth of ' Gods word, so as we may ever be able to protest, that our faith is grounded upon Gods will, and that we depend not upon the wisdom of men, but that our Lord holds us so in obedience toward him, as we may say that we Hear him from heaven, though he use the mean and travel of men in the doing thereof.
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to dislike more and more of ourselves for them. And for as much as the very remedy to rid us from all our diseases and corruptions, is to Hear his holy word: it may please him so to open our ears, as we may receive it with all reverence and humility, and so print it in our hearts, as we may make it avail to the use for which he ordained it, namely to quicken us and to draw us to salvation, that we may desire it with all out hearts, and apply our endeavor thereunto more and more. And therefore let us all say, Almighty God heavenly father, and all.
On Thursday, the 18th of July
1555 The forty fourth Sermon which is the fifteenth and last upon the fifth Chapter
28 At the same time the Lord heard the voice of your words when you spoke to me: whereupon the Lord said to me, I have heard the voice of these peoples words which they have spoken unto you: all that they have said is good.
29 I would they had such heart to fear me, and to keep my commandments always, that it might go well with them and with their children for ever.
30 Go say unto them, Return you into your tents.
31 But as for thee, tarie you here with me, and I will tell you all the commandments, Ordinances and Laws which you shall teach them, that they may do them in the land which I give them to possess.
32 Therefore see that you do as the Lord your God has commanded you. You shall not bow aside to the right hand nor to the left: 33 But walk in all the ways which the Lord your God has commanded you, that you may live, and that it may be well with you, and that your days may bee lengthened in the land which you shall possess
Ccording to that which was declared yesterday, God in this text shows that he grants the peoples request, and gives them the choice of that which should be best for chem. And hereby we see, that he meant to make the people to feel his goodness, of purpose to win them the better. True it is that he might justly subdue us to him by authority, and he could do it: but he had much lever to deal with us by fatherly gentleness. That then is the cause why he showed himself agreeable to the people. Therefore let us mark well, that God has such regard of our well doing and welfare, as if the choice were in our own hands, we could not with better than he does. It seems not so at all times: but yet is it so indeed. Furthermore he adds that he granted not the peoples desire in any other respect, than for that he himself liked of it. For now and then God grants men their requests, howbeit, it is for their importunateness sake, and the thing turns to their condemnation. As for example, when the people were desirous to eat flesh, it is true that they had their fill of it: but they paid right dear for their shot, for they spited God by their willful desiring of the thing that was withheld from them. Nevertheless it is true that God did fully satisfy the murmurers, so as they had wherewith to fill their bellies: but it had been much better for them to have starved for hunger. But it is not so in this request whereof Moses speaks here: for GOD says expressly, That they meant rightly. As if he should say, keep that course still, and you shall see how I will pleasure you. You have desired that you might have a man to speak to you in my name, and I am contented with it. Now then it ought to persuade you the more, to receive the doctrine that shall be preached unto you from me, on my behalf, for as much as I have done it at your desire and choice. But yet you must not think that I meant to please you without reason or cause why.
For I assure you, all things shall go well with you, if you keep on this course of profiting in my word, so as whensoever Moses shall come unto you of my sending you give reverent care to the things that he shall tell you for your welfare. And so let us mark well, that when Gods word is preached unto us by men, they do it not upon their own head, but because GOD has given us here the doctrine that is for our benefice. And this ought to settle us the better, that we be not moved with any fond affection, to change as our manner is, to delight always too much in Novelties, Let us understand that the thing whereunto we must hold ourselves, is that we must give care to the preaching of Gods word, all the time of our life. And why? For it is not only his will that we should do so: but also he shows us that it is for our behoove.
Besides this, GOD wakens the people here, to the end they should think better upon the keeping of the commandments of his Law, than they had done. For the people had said, we will do it. And says God on his side, who will give them the heart to do it, and who will give them such disposition of mind? And by those words he cloth us to wit, that it was an easy matter for them to promise, as men commonly make great protestations with full mouth, but when it comes to the performance they show well that their promising was at alaventure, God therefore to make the people perceive how hard a matter it is to keep the Law, says here, I would fain it were so. For the Hebrew word which he uses where he says, who will give the heart, imports as much as when we say, be it so: I would fain it were so.
True it is that here God speaks after the manner of men: for he needs no more but wish things done, all things are in his hand. And therefore it might be replied, Lord it belongs to you, and ask thou who shall give them the heart? To whom belongs that to do? Man of himself will never incline to good, but he must be driven to it by some other means, and that can no creature do, but it is your spirit that must do it. Now then seek not thou who shall give them the heart, but let the power of thy spirit utter itself, and then shall they do it. Likewise we shall see how God will say, I will give you a heart to fear me. If it were in us, why should he say so? But he says that it belongs to him to do it, like as he adds by the Prophet, I will give them a heart to obey me. As much shall we see hereafter, where he says, I will cause them to keep my commandments. God then challenges to himself the instructing of men, and the governing of them by his Holy Ghost, to the intent they should be subject unto him, and submit themselves to his righteousness. And why then both he pretend to wish it in this text? It is because he speaks after the manner of men, as he does in many other places. And (as I said before) it is to the end that when there is any mention made of walking in obedience to God-ward, we should understand that it cannot be done without hardness, and that our wits should be wakened to apply ourselves earnestly to that study. Therefore whereas men promise unadvisedly, that they will work wonders in obeying God and in keeping his Law: let us understand that we must examine our own ability, and then we shall find that there is nothing but all mailer of weakness in us. So far off are we from being able to perform all that is commanded us: that we know not at which end to begin. Nay, we have not the skill to conceive one good thought, until God have reformed us, drawn us to him, given us the mind, and thereunto added ability to put our desires in execution, Thus you see what is meant by this saying, And who shall give the heart? or I would it were so.
Hereby we be warned to take heed, that we presume not upon our own strength, to be too bold. For when we bear ourselves in hand that we can do all things, it is the cause of our ruin. And God does justly laugh such overweening to scorn. But let us learn to feel that we can do nothing: and that although we be bound to fulfill all that ever God commands us: yet it follows not therefore that we be able to do it, but rather that we be utterly unable. Neither is it so small and common a matter to love God with all our heart, with all our mind; and with all our power, as if we needed no more but to say, yea, I will go about it out of hand: but it is a thing that passes all that is in man.
When we once know that the law contained too high a righteousness for us to attain unto, and that we on our part are so weak as is pity to see: then will we learn to sigh before God, and consider well that we be bound to do whatsoever he appoints, but yet we will crave power at his hand, that it may please him to help us with his holy spirit, and not only supply our frailty, but also be the beginner and performer of all things in us, so as he make us willing, and confirm us in that willingness, and with that constancy match also power to accomplish our desires.
And by the way God shows here, that his sending of his word unto us, is to the intent to be joined unto us, and that we also should be united unto him: so as he requires nothing but obedience, that we might be his children, and he shows himself to be our father. And so Gods intent in causing his word to be preached unto us, is to gather us as it were under his wings, that we may be defended and saved, yea verily so we come unto him quietly, and suffer ourselves to be ruled by his word, and be subject thereunto. But it is true (as I said before)that it is not in our own power to do this, but God must give us that grace, and he gives it not to all men. Nevertheless it is not for us to be inquisitive of Gods secrete purpose in that behalf, why he reforms the one sort by his Holy Spirit, and lets the other sort go on still in their corruption, without bringing of them back. We must not enter into that maze: but it must suffice us that God lifts to make men inexcusable, in saying, I would fain it were so. As if he should say that after we have once been taught by his word, we have no more excuse: God is not to blame if we be not saved. Why so? For we shall perceive that to walk as he has commanded us, is the way to attain to all goodness. And therefore let us lay the blame of all our miseries [upon ourselves:] and if God afflict us and punish us with adversity, let us understand that we have no cause to grudge or complain of him, for we be faulty, because we have not followed his law. That is the thing in effect, which we have to mark upon this text.
Yet notwithstanding, it is true that we must have recourse to his aid, knowing that we of ourselves are too weak to perform his law, in so much that we be never able to come at it, no nor anything near it. But yet if we live not as becomes us, we must always yield ourselves guilty, knowing that the fault remains in ourselves, so as if God do beat us with his rod, we can not say it is undeserved on our part. For why? Seeing we have Gods word, we have matter of record that he is desirous to be atone with us, and to do the duty of a father, and to maintain us in all prosperity, if we bury not his grace, nor withhold the thing that is due on our part. You see then that men are justly convicted and condemned for refusing Gods grace, and for shutting oor against him, in that they profited not in his word when they were taught it. And so it is a very profitable warning for us, when we see in this text how God wishes that we should do the things that he commands us, to the intent it might go well with us. Whereby we see that if we receive the doctrine with humility, and desire to obey it, the end there of cannot be but happy, so as we shall be sure of our salvation Howbeit we must always come back to this point, that we pray to God to give us hearts (for it belongs to him to do that): and yet if we do amiss, we must learn to condemn ourselves, that he may acquit us.
On the other side let us rejoice inasmuch as we see how he procures our salvation, and intends the furtherance thereof, as oft as his word is preached unto us. And let us remember how it is said in Salmons proverbs, That it is the delight and pleasure of Gods wisdom to dwell among men. See here how God vows, that his sending of his word unto us, is to teach us the full perfection of wisdom as if he should send his own wisdom from heaven. Yea, and to what end Wisdom is brought in their saying thus, All my delight is to dwell among men.
And that is as much as if God should open his heart and say, Behold, my teaching of men by my word, is of purpose to bind myself to them with a Holy band. And if they on their side be not stubborn, they shall perceive that I will always be among them without departing from them at any time. This ought to inflame us greatly with a reverence to Gods word, so as we may seek to profit in it, and never suffer ourselves to be turned from it, forasmuch as it brings inestimable benefit unto us, namely that our Lord unites himself unto us thereby.
Now it follows in Moses text, that God commands the people to go every man to his tent, and Moses to tarry there still: and then he adds, I will show unto thee all the commandments, statutes, and ordinances which thou must teach to all the people. Here God shows again, that he ceases not to continue his teaching of the people, though he use the fore declared means, that is to wit, though he make Moses as it were the utterer of his will, and the bearer of his message. This is to be marked well: for it serves to make us know, that God intends to hold us always to himself, and will not have our faith grounded upon men, nor to depend upon them: And that is a very requisite thing. Truly as for them that follows their own good intents, or say they hold the things that have been determined by the Church, or by the ancient fathers: they may many times be grossly deceived. And if a man tell them they do but as it were hang in the air, and have no certainty in being so wedded unto men: they be willful in their own opinions, as we see the Papists are, whom the devil has so bewitched, that they content themselves with the resolutions made by men, and boldly despise the word of God.
Insomuch that if man bring record from thence, to reprove their superstitions: they be at a full point, for they be so doted that they regard not to have God against them. Men then may well for a time have this over lustiness of running boldly whithersoever their foolish imagination carries them, and they may harden themselves against
God: but when it comes to the very push, they be so dismayed as they wore not where to become. And therefore let us note that we shall never have any sure and long lasting stay, unless our faith be grounded upon Gods word, and that we be able to say, that look whatsoever we have we hold it of him, and that it is the very truth, so as we wander not in our own imagination, nor take the doctrine of men for our stay. And whereas we hear God say in this text, I will tell the things which thou must teach: Let us mark that we like wise must rest wholly upon him and upon his infallible truth, that our faith may not be wavering and doubtful And the thing which we have to seek when we come to sermons, is to have this point well warranted and sealed in our consciences, namely that we have Gods word wherein lies our life.
And herewithall let us mark also, that God meant to hold; the preachers of his word in such awe, as they should not presume to put forth anything of their own, but be contented to be faithful setters forth of the things that he commands, so as they may always protest, that they have served god in executing his commandment, and in delivering it forth from hand to hand. This is a thing which we have to mark, we (I say) whom God has appointed his ministers to preach his word and to whom he has committed the office of teaching namely that we add not aught of our own devising, but deliver the thing simply which we knows to be proceeded from God.
And to the end that folk should know that God meant not to teach them by halves: he rehearses the thing again which we have seen heretofore namely his statutes, ordinances, commandments and Ceremonies. As if he should say there wants not anything in his doctrine, neither ought the people to covet anything more. This has been declared more at large already. Notwithstanding, whensoever
God uses such diversity of words to us, whereas he might say in one word the Lowe: let us mark, that it serves to restrain men the better from fond curiosity of adding anything to his law, as the thing which we see we be too much given unto by nature forasmuch as our flesh provokes us continually to invent, I know not what new thing. And that is the cause why in popery every ma has adventured to cast to his collup, and to make so many laws one upon another. For why?
They thought it not enough to live plainly according to Gods word, but that it would be good to ad still some mingle mangle. But contrariwise God tells us that if we have his law, we have statutes, commandments, ordinances and rites now: as if he should say that, mortal men ought not to stand so much in their own conceits, as to go go about to be wiser than he. For when they have made never so large discourses, yet can they not amend any part [of his doings] nor add anything to them, but whatsoever they put too further of their own, it shall be not only superfluous and unprofitable: but also a marring to all the rest, as if a man should mingle vinegar with good wine.
And now God having spoken after that manner, adds that they should take good heed that they kept the thing, which he commanded them, without bowing to the right hand or to the left.
Here our Lord shows us again, that the honoring of his Law which he requires at our hands, must not be an only allowing of it with our mouths, after which manner we would fain discharge ourselves thereof: but he tells us that his giving of it forth, is to hold us in his subjection and service, and that to the same end he will have it preached still at this day. For thereby he intends to try whether he can wield us as quiet people that submit themselves to him.
Therefore let us mark, that our resorting unto sermons must not be to commend the doctrine for good and holy: for God shall be much beholden to us for laying that his word is worthy to be received: he will not have us to be his judge. s. It is true that we owe him that acknowledgement, so as when we have heard his word, every of us ought to confess it to be the pure truth, and that there is none other rightness, righteousness, nor wisdom than is contained there. But yet must: we pass further therewithal, and yield ourselves to the serving of our God. That is one point which we have to gather upon this text.
Another point is that we must beware that we keep it. Wherein God shows that we must apply all our strength earnestly in that behalf.
For men shall never follow God by sleeping. Although they enforce themselves never so, much, yet the infirmity of their nature is such, as they can hardly keep their feet. Therefore let us not think that we can discharge ourselves to Godward without taking of pain. For the thing is too hard considering what we be, namely slow and sluggish to good things, yea even though God have already made us willing, and do govern us by his Holy Spirit. And if he let us alone as we be of ourselves, we shall not only be slow, but also draw clean back from his will. If he call us to him, we shall go from him: yea and we shall be so little able to covet any good at all: that we shall be enforced to do evil. But let us mark what I have touched before, namely that although our Lord have given us some good disposition of mind, and set us in some good forwardness: yet are we slothful still, and when we should step one pace forth, whereas the same should be done in less than a minute of an hour, we must have a whole hour to do it in.
Nay we fall to kicking, or else by that time that we have gone one pace, many times we stumble, or retire back, or else take such foul falls as is piteous to see. Therefore it is not for naught that God says here Take heed that you do them. As if he should say, indeed my law is given you to the intent you should put it in execution and obey it: but yet think not you that it is so easy a matter to be done. What is to be done then? Prepare yourselves to walk after my commandments, think upon them, put to your endeavor, be diligent therein, take a taste and favor of them, keep good watch for fear of being turned away, and take very good heed to yourselves. Thus we see in effect, that our Lord exhorts us here to labor earnestly, when the case stands upon walking in obedience towards him. And why? For the things that he requires of us are not so easy to be done. And besides that, we be so ill disposed thereunto, as is pity to see: insomuch that if we be not spurred and driven by force, we cannot go forward.
Therefore it stands us in hand to awake, and to take heed, and to stand continually upon our garde, that we may perform those things that our Lord has commanded us. Now afterward he adds, that this must be done without bowing to the right hand or to the left so as men walk throughout in the way that he has showed them. Indeed this text shall be expounded more at length in the twelfth chapter: but yet must we not pass it over without knowing what God meant by it. In forbidding us to bow to the right hand or to the left, he shows us that he will have us to listen to him in all things without exception.
And this imports two things: namely that we must neither put anything to his law, nor take anything from it. As concerning putting to, it is as if we would go to the right hand: for they add to Gods law, do it upon an imagination that he keeping of the things contained there, is not all that they have to do, and therefore it is good to put somewhat more to it. Loc how men would give place to their own fancies, so as if anything come in their heads, they think that God forget that, and that it were good to be done. And that was the very cause of the great number of ordinances, laws, and ceremonies that are set up in popery. The Jews had the like vice among them, according as they be blamed for despising of Gods commandments and statutes for their own traditions sakes. Now then, let us keep us from walking on the right hand, so as we should turn from the way which God has showed us. And why? For the right hand is when we will need be too wise and too righteous, bearing ourselves in hand that it is good for us to do more than we be commanded. But in so doing we be the devils servants, for God utterly refuses all that ever we add to his word: he will have no such mingling.
And we decline or bow to the left hand, when we diminish Gods word, that is to say, when we be contented to serve him by halves, and therewithal would have him to give us leave to follow our own lusts. Some man peradventure is not subject to some vices: and well could he find in his heart to discharge his duty to Godward in serving him so far forth: but forasmuch as he cannot overmaster himself in some other vices, he would have God to hold himself contented, and to enter into a bargain with him as if he should say, very well, if I fail in this behalf I will recompense it in another. But let us keep ourselves from walking on the left hand, that is to say, from taking anything away from Gods word. For as he has forbidden to murder: so has he also forbidden to steal and to commit adultery: and therefore we must submit ourselves to his commandments in all points and all respects without making of any reply there to. For as we must not in any wise add aught to his Law: so is it not lawful to take anything from it, but we must walk in all the ways that he shows us.
And whereas he terms it a way, it is to the end to exhort us to keep us in it, according as we shall see in the end of this book, where Moses will say, This is the way, walk therein. As if he should say, whosoever turns away from the doctrine that I set before you, goes astray, he Both but run gadding over the fields, and yet for all that he comes never the nearer his ways end, but rather is still further and further from it. Therefore in this place, wake in the way is as much to say, as wander not ye wretches willfully, go not affray. Since your God is your guide, you cannot go amiss in following him. But if you follow your own head: in the end God must be fain to show you, that you shall be no better than stray beasts, and that you have not held the right way. Know you therefore that Gods doctrine is your way. If this saying were well printed in our minds, we should be held so in awe, as our itching appetites should not be able to make us run astray as we do, but our life should be restrained by it. For God shows us daily which is the way, and yet notwithstanding men dispute and make much questioning with What is to be done? and what is to be done? Verily as who should say it were not told us, that God never opens his mouth, but it is to show us the right way. And seeing he shows it us, do not we offer him wrong and injury if we follow it Do we not blame him as though he had lost his time and travel about us? Now we see what this word way imports that is to wit, that out of Gods doctrine there is nothing but error and deceit, and that men beguile themselves when they think they do well, further forth than when they suffer themselves to be ruled by Gods word, which shows us the good and right way.
And he says purposely, all the ways. For he intends not to make such a parting of stakes in this behalf, as men would that he should, so as they would fain reserve somewhat always to themselves. Here God says contrariwise, either you must obey me throughout in all pointes, or else I renounce you. So then, are we desirous to make our life allowable to God? We must not be obedient unto him in part, but we must look that all our whole life be framed according to his commandments, so as we may say we have kept all ways. But here it might be demanded, whether it be possible for us to walk throughout in the way of the Lord. For on the contrary part, seeing that men do not the good which they fain would: it is much for us if we shall have endeavored to come to the good way, and to go towards the end, though we be not come at it. S. Paul himself complains that he was not able to do as he would in the discharge of his duty towards God.
Here is no speaking of such perfection as is required by the Law: but we must only understand that God will have men to yield and give over themselves unto him, and enforce themselves to run thitherward though they attain not to the mark. Although then that we do as it were drag our legs after us in our going all our lifelong, and never come fully unto God: yet must we keep on to himward, and that not in part, but in all the things that are contained in the law. Truth it is that we cannot so discharge ourselves, as there may be a full answerableness betwixt Gods word and our lives: but if we be desirous to submit ourselves unto God, and to frame ourselves thereafter, not in some one point but in all without exception, endeavoring the same to the uttermost of our power: it is as a keeping of all the ways of God. For he bears with us and takes such willingness in good worth, when he sees us go to it roundly, and that we be not double minded, nor desirous to reserve any piece of our own wills or to take leave to do them, but labor [and strive to the contrary] as much as in us lies, according to the grace that is given us.
Now hereunto he adds also, That they may prosper, and that it may go well with them and with their children. Whereof he shows, (as I have touched already) that all the miseries and grieves which we endure in this world, are chastisements for our sins. And we cannot wite our unhappiness upon anything else than our own faults: True it is that every man covets to live at ease and in prosperity: we need no teaching to desire that: for our own nature leads us thereunto. But in the meanwhile it should seem that we have conspired our own mischief. For those mean of prosperity is to obey our God. And then will he bless us in such sort, as we shall feel the fruits of his grace and favor in all respects. But what? We be loth to yield him his due obedience and therefore must we also be bereft of his blessing, and rejected as unworthy to be of the number of his creatures. And so let us mark that here our Lord went to rebuke men, and to show them that they themselves are to be blamed for all the adversities and miseries which they endure in this world, and that they must wait the same upon their sins. But yet moreover he meant therewith to draw his own to him, by setting the reward before them. As if he should say, Go to, I deserve well to be served at your hand without looking for anything at my hand for it: for seeing you be my creatures, is it not reason that you should be subject to me? Ought not all your life to be given unto me? Yes: but yet intend not I that you shall serve me for naught, I will forbear mine own right, which is that you should be bound to do whatsoever I command you, without looking for anything: and I tell you that I am ready to bless you, and to make you to prosper if you serve me. Our Lord then in saying so, shows that his meaning is to win his servants to him by gentleness and as it were were to break their harts, that they may be the willinger to serve him, seeing he goes not to work with such rigor as he might, but forbears his right, and rather plays the father, telling us that if we behave ourselves like children towards him, he will be gracious and liberal towards us, and although he owe us not anything, yet will he not fail to rewards us for the service that we yield unto him.
Hereby we be warned that Gods intent is to draw us unto him, but yet must we not inferred thereupon, that men can deserve anything in serving of God, as the Papists do, who when they hear such texts do by and by fall to their merits and bear themselves on hand that God is beholden to them therefore. But contrariwise Gods meaning is to show us that he is ready to apply himself to us after the manner of men, so as he seeks nothing else but to induce us to obey him. And that is not for any benefice to himself: for what profit can he receive by us, though we should perform his whole Law? Should that advantage him anything at all? No. You see then where at God ameth, and what we have to mark upon this sentence. Wherefore let us learn, that if we have obeyed our God, and he make us to prosper: it is not for that he owes us anything, or for that we have deserved aught, and can boast that he recompenses our deserts: but because it pleases him to utter his free goodness so far forth unto us, as to term that thing a wages, [hire, or recompense], which be gives us of his owns only free liberality, without being bound anything at all thereunto. Again, when he chastises us, and we be distressed with many miseries: let us allure ourselves that we reap the fruits of our own seed: and because we have lived amiss, our Lord also must be fain to give us some sign of his wrath, to the end that he may be known to be the judge of the world. But yet has he also a regard of our welfare, namely to dislike of our faults and to be sorry for them, and to resort to him by true repentance. Thus you see that God in showing of himself angry with us ceases not to utter his love towards us. For he endeavors to bring us home to himself thereby. He sees that we be falne asleep in our sins, and he wakens us, as one knowing it to be expedient for us so to be. That is the thing which we have to mark upon this place.
Now in the end Moses speaks of the land, and faith: That thou must prosper in the land which I will give thee: and afterward he sets down this Laying again, That it may go well with you in the land which you must possess. Now it seems here at the first sight, that God promises none other reward than in this earthly and transitory life. And if it had been so, then had the hope of the children of Israel been quite dashed. But we must note that our Lord used another manner of dealing towards that people, than he does towards us, though they tend both to one end. For the sacrifices that were ordained by the law, served not to draw the people away from the salvation which we have in Jesus Christ: but rather to lead them to it: so as Gods mind was to do men to understand, that they were condemned, and that there was none other mean of reconciliation, but by the blood of our Lord Jesus Christ. But yet in the meanwhile men ceased not to kill brute beasts, and God said unto them, your sins shall be forgiven you when you shall have offered me a Calf, a Lamb, or a Sheep. It should seem by this, that God meant to set the remission of sins in the sacrificing of brute beasts. But he did not so.
That was done to lead the people after that gross manner to the redemption that was at the length purchased for us by our Lord
Jesus Christs own person. In like case is it with the land of Chanaan.
For first of all Gods will was to set forth the everlasting heritage of salvation to the children of Abraham, in saying to Abraham, I am thy large reward. He promises not Abraham the land as though he would have him to stay himself there, but willed him to put his whole trust in him, and to raise up himself above the worlds, and to look for the heavenly life both for himself and for his ofspring. Howbeit forasmuch as our Lord Jesus Christ was not yet come, nor the veil of the temple was not as yet broken, I say it was meet that the Land of Chanaan should be as a pledge of it, because it was fully behighted him for an inheritance. Then let us mark well, that where as God says, that thou must prosper in the land: is intent is not that his people should set their minds upon this present life, but to guide them higher by that mean, namely to the hope of the immortality which he had promised them. Nevertheless our Lord promises his blessing in such sort to his people, as they shall feel it even in this world and have some taste of it here, in waiting for the discovery of the full enjoyment thereof, at such time as they shall be taken out of the world. And even at this day also we must bethink us of this text of Saint Paul, that if we fear God, we shall have the promises both of the life present and of the life to come. For God will make us to feel his goodness in this world, to the end to draw us up higher, and to teach us so to receive his benefits here, as we may look to have our fill of them when we be come to his kingdom, where we shall have the whole fullness of them.
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, even till they have draw even to true repentance, and that we acknowledging our wretchedness more and more may lead to strive against all the affections of our flesh, and against all our Wicked and forward lusts, and moreover to withstand the cursed presumptuousness that is in us which also would have us to do that which we ourselves best like of, so as nothing may stay us from following the pure and simple word of our God, assuring ourselves that it is the true and perfect rule whereunto we must submit ourselves, and that we must not attempt to add anything to it, but simply rest upon that which is contained there, and go forward more more and more therein, until that having finished this earthly race, we be come to the heavenly rest whereunto he calls us. And let us pray him to reach us his hand in the meanwhile, whensoever we seek him and call upon him in our need. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, and all.
On Friday, the 19th of July 1555 The forty fifth Sermon, which is the first upon the sixth Chapter
THese are the Commandments, Ordinances and Laws which the Lord your God commanded me to teach you: to the end that you should do them in the Land whereinto you shall enter to possess it.
2 That thou must fear the Lord thy God, in keeping all his ordinances and commandments which I command thee, all the days of thy life, both thou and thy children and thy childrens children, that thy days may be prolonged.
3 Hearken therefore O Israel and take heed that thou do them, that it may go well with thee, and that thou must be mightily multiplied in the land that flows with milk and honey, as the Lord God of thy fathers has said unto thee.
4 Hear O Israel, the Lord our God is the only Lord.
E have seen oft heretofore how Moses spoke to the people concerning the contents of the law: yea and even yesterday we saw that he made mention thereof: and here we see the like again. And yet for all that, it is not a needless repetition, considering how soon men forget the things they have learned of God, if they be not put in mind of them: and we know that we need not anything to turn us away from them. For we be so given to vanity, that nothing is harder to us, than to hold ourselves in obedience unto God. As soon as any toy takes us in the heade, it caries us away, and we mind no more what God had said unto us.
Again forasmuch as he is very desirous to win us to him: he must be fain to pluck up the false opinions by the root, wherewith we be overgrown beforehand. For when a ground is bushy, it will ask much labor before it can be put to any use: and even so is it with us. And that is the cause why Moses says again, that these are the commandments, statutes and ordinances which the Lord committed to him, to give them forth to the people, that they might be kept.
Now by these words he gives an inkling, that Gods intent is to hold the people under his obedience. What mean you wretched folks to go astray after that fashion? I give you my Law: and having that doctrine you cannot go amiss: it is the way of salvation, and therefore hold you to it. But yet for all this, men are fickle and fleeting to and fro: and God o reigns them with a strong bit: like as when a horse is hard to be ruled, he is fain to be reigned back more than once, and if he fling out and will not suffer himself to be handled, the rider is fain to rein him straight again and again. After the same manner does God deal with his people? And thereby he shows that mans mind is full of stubbornness, or else of lightness, so as he cannot rest upon Gods word, wherein notwithstanding lies our whole salvation and welfare. Since it is so: let us mark that in the person of the people of Israel, we be warned here, that when God sets his word before us, we must not only mind it for one day, but we must exercise us in it all the days of our life, and we must always have this laying before our eyes, these are the Statutes, there are the Ordinances, these are the Commandments, so as it is not for us to frame rules and Laws wherewith to govern our life, forasmuch as that authority belongs only to God.
Besides this we be also put in mind, that God has showed us the right way. Therefore let us follow it, and not stand questioning what we have to do. For there is no more cause of doubt when our Lord has once spoken we must not any more allege, I cannot tell whether it be good, I wote not whether I need to do more or no: butler us be contented with that which God has showed us. For he will always be a good schoolmaster unto us, if we be not evil scholars unto him. And for the same cause speaks he here again of Commandments, Statutes and Ordinances, to the intent we should not think that God meant to teach us by halves.
Then is the perfection of wisdom contained in the Law: and there remains no more for us to do, but to obey it, so as we be not curious in coveting more than God has Showed us, or in fond devotions to draw us one way or other, but persuade ourselves that God has not envied those of whom he took the charge, but has taught them all that is for their benefit. Let us behave ourselves according to his will, and apply all our wits thereunto, and let his Law suffice us. Although all the world reject us, we shall not pass for it, for we have our judge.
And therefore although the world wanders away in vain imaginations, and every man devises what he thinks good: Let us always remember that we must appear before the judgment seat of our God so as it is he to whom we must make our account. But he has given us his Law, and according there unto will he judge us. And therefore let us leave all worldly imaginations, assuring ourselves that they are all but vanity and leasing.
Hereunto Moses adds that as concerning his office he had not brought them anything of his own devising, but had fit forth Gods
Law faithfully according as he had given him in charge. And this protestation is well to be marked. For we must bethink us of the thing that has been treated of heretofore: namely that Moses was the excellent Prophet that ever God raised up: and yet notwithstanding he takes no liberty here to teach what he himself deemed good: for he knew himself to be a mortal man, and subject to the Law as well as other men. That is the cause why he protests that the things which he brings are the same that he received of God, so as he delivers them as it were from hand to hand. Seeing that Moses did so: who dares say that it is lawful for him to pass further? And yet we see what has come to pass. For in the whole Popedome is there any hearkening what God says, that they might put a difference betwixt it and the doctrines of men? No: but they have their holy mother the Church as they term it, they have determinations and decrees of their own, and they think it enough to take covert under the name of the Church: and in the meanwhile they rob God of his authority to bestow it upon men, which are no better but dung. Therefore it is an intolerable traitorousness, that God should not be suffered to be any more the Lawmaker that he might guide his people, and hold them under his yoke but that men should usurp such authority against him. And therefore we have so much the more need to mark what is contained here: namely that although Moses was as an Angel of heaven, and had been exalted above all men by God, and had been forty days and forty nights with him upon the mount without eating or drinking, to show that he was no more of the common array of other men: yet notwithstanding when he came from that heavenly glory and as it were from the company of Angels: he humbled himself still, and showed that he did not put forth aught of his own, nor follow his own fancy in that behalf, but was contented to hearken what God said, and reported the same as a good servant that had neither added anything, nor falsified the commission that was given him. That is another thing which we had to mark again upon this text.
Now follows an exhortation that the people should discharge themselves in doing the Law. As if he should fare, that the giving thereof was not to the end that men should but only confess that all that is contained therein is good, just and rightful: but also that men should thereby show whether they were obedient to God or no. And in that respect he says, to the end that thou should fear the Lord thy
God, and keep his commandments and statutes. By this word Fear he does us to wit, that God in giving forth his Law, meant to try what we be, and whether we be willing to serve him or no. For although we could do all his commandments in such sort as no fault could be found in us to the worldward, if in the meanwhile the fear of God be not rooted in our hearts, to yield him such reverence as to be willing to be his: all our life shall be but a fond pomp: for we must: not think that God is satisfied with outward appearances. Howmuchsoever they be commended of men, they be but smoke before him. Then if we mind to keep his Law duly, and to have our life acceptable unto him: we must begin at this point of yeelding him such reverence, as to be desirous to be under his hand and government, and to do him homage as to our sovereign Lord and to give over ourselves to him as to our maker and to honor him as our father. If we be thus minded, it is the beginning of all the Law and of all righteousness. And that is the cause why it is said that the true wisdom is to fear God. And if we will know whether we have profited in Gods Law or no: we must always sift and seareh ourselves whether we have such desire and zeal that God should be honored and glorified by us. For if there be that fear in our hearts, that fruits thereof will show themselves both in our feet and in our hands, that is to say in all our members, according to the rule which he has set down in publishing his law.
And as for them that boast of the fear of God, and nevertheless behave themselves lewdly in their conversation: they belie themselves wit their own mouths, and beware that they be shameless in bragging so of the fear of God. Now then we see here a text which is well worthy to be marked: wherein Moses declares, that to serve
God well, first we must give our hearts unto him, so as it suffices not to have all the virtues that can be imagined to outward show, unless a virtuous mind go before them: and secondly that the fear of God is no secret or idle thing, but although it be enclosed in mens hearts, yet nevertheless it must show itself in their lives: for it is the heart that governs both the hands and the feet and all that ever is besides.
Therefore if we fear God, we must learn to show it by our deeds and by proof: even by framing our life according to his will.
Now hereupon we may gather, that God disallows all that ever men can do, when they turn away from his word, As for example, the Papists are always serving of God (as they themselves say): but in the mean season what do they? They take much pain, but they be newer a whit the forwarder because they have nothing among them but mens intentions. Their serving of God, is to bibleable or to kneels down before puppets or idols, to scud from altar to altar, to cause
Masses to be chanted, to gad on pilgrimage, to fast such a day in the honor of such a saint, and to eat no flesh upon Fridays and Saturdays. To be short, it is a gulf of all baggage, covered with the name and title of Gods service. But shall you find that ever God uttered one word or syllable concerning such things? No. It was every whit of it devised by men. Now let us consider by this text, whether God accepts such service for good and lawful. Nay contrariwise he says, thou shall fear the Lord thy God, and keep all his commandments and statutes. So then, when men turn from that way, and follow their own imaginations and the inventions of men: thereby they show sufficiently that they have no fear of God in them, for else they would offer him the sacrifice which he prefers before all things namely the sacrifice of obedience, as is showed in the first book of Samuel the fifteenth Chapter. Insomuch that if a man hearken not unto Gods voice to submit himself thereto, but contrariwise follows the invention of his own brain, or the things that other men have devised: surely it is an idolatry, and as bad as witchcraft, which God abhors. After that manner does Gods spirit speak of it, notwithstanding that mortal men do deem the clean contrary. Now then we see how Moses declares here, that if we fear
God in good earnest, we will also do him the honor to be ruled by his will, so as we will not take leave at men's hands to do what they think good, but atop all mens mouths when God speaks, and open our ears to hearken what he says and receive the same.
But yet for all this, it is not enough for every of us to employ himself in the serving of God: we must also procure to the uttermost of our power, that he may be worshipped of all men: yea and that his service may continue even after our decease, so as his honor may abide fast settled when we be dead and gone out of the world, and not be abolished with our transitory life. And that is the cause why
Moses says. thy children, and they that issue of their race, shall continue in serving God and in keeping his law. Therefore let us mark well, that here Moses not only exhorts every man to serve God by framing his own life according to the Law that he has given us: but also wills fathers to take pain in bringing up their children, and to leave such seed after them (so near as they can), as God may be honored in their offspring, and his name be ever purely called upon, that by that mean such as descend of us may be blessed, and his covenant (which contains our salvation)endure for ever, and not perish though we ourselves be mortal. But we see that fathers are so far of from discharging their duties in this behalf: that they give such examples to their children, as they may seem to have conspired to abolish all fear of God, and all keeping of his Law. And therefore no marvel though God withdraw himself from us, and seem to be minded to cut off the benefits which he has bestowed upon us. For are we worthy of the continuance of them towards us, feeing we be so negligent in causing his service to continue in perfect and unappaired state? But yet for all that this must not be spoken to us in vain. Therefore let us endeavor to teach such as shall succeed us, so as God may ever be worshipped, and known to be the father and Savior of the whole world, and men give themselves wholly unto him.
Immediately hereupon, Moses adds that which he had said before: namely, to the end that their days might be prolonged, and that God might make the people to prosper, according as he had promised to their fathers to give tem a land that flowed wit milk and honey. I have declared already heretofore, what Moses meant by this saying: that is to wit, that although God might at one word have compelled us to serve him, yet: notwithstanding he uses a more loving kinds of dealing towards us: which is, that he promises us reward for serving of him: not that our works deserve aught, or that he is any whit bound unto us: but that his benefiting of us after that sort, is to the end that we should be the better allured to serve him the more earnestly. For is it not too shameful a thanklessness, that when we hear how God binds himself to us after that manner, of his own accord, and vouchsafes to set reward before us, is it not (say I) too great a shame and thanklessness, if we give not ourselves wholly to his service? we be his, and whatsoever we can do, we be beholden to him for it, as our Lord Jesus Christ speaks thereof. How say you, says he? tell me, if a man have a servant, or rather a slave whom he may put to toil like an Ox or a horse, and the same have done him some service: will his master rise from the table to serve him at his turn?
No: for whatsoever a man does that is in bondage, he owes it to him that has the superiority over him. So owe you all things to God (says
Christ), and God owes you nothing. Yet notwithstanding God binding himself of his own free good will, promises that if we serve him we shall be well recompensed, and not lose our labor. To what purpose does he so? even to break our hearts, for (as I said before) we be too churlish if we be not wholly inflamed to serve God, when we see that he of his owns free goodness vouchsafes to beheight us reward, whereof we be not worthy.
And herewithall let us mark also, that if God had covenanted a thousand times with us to reward our works: yet could we so little say that he owed us anything; as he might rather curse and abhor us.
For which of us performs his Law as we ought to do? If we do one point, we fail in a hundred: and when we think we do the things that God commands us in his Law: we do but drag our legs, and there is always much imperfection in us, so as we can never run as were requisite. Therefore we should be cursed and damned, if God listed to judge us with vigor. Then is it not for men to vaunt themselves in this behalf of the obtaining of any reward for deserts sake, or to boast of their works. But rather they must understand that all the promises which God has given in his Law, import a condition, and therefore that they should not boot us at all, because none of us discharges his duty, if God did not accept us and beam with us of his own mere goodness. And hereby we see how mad the papists are to boast of their merits, so as it seems to them that they have to bargain with God, and thereupon enter boldly into account with him through devilish malapeardness bearing themselves in hand that God is greatly bound unto them. And for what manor of dealings? They allege their satisfactions, their works, and their merits. And where shall a man find there merits? O (say they) we have done this and that: and therefore we need not stick to enter into account with God.
But on the contrary parte, God requires here that we should serve him thoroughly in all respects: which thing we can not do as we have seen heretofore, and as is declared in many, other places. For let all the world examine themselves, and see if ever there were any one that performed the Law. Nay, so far off is that to be found, . that there is none which may protest that he has done the hundredth part of it. Therefore all must needs confess themselves to be accursed.
Besides this, even in that little portion which men can bring, how small so ever it be, there is always some default and blot: by reason whereof God might well refuse it and abhor it. Now then let men continue confounded in their shame, and confess themselves to be all faulty before God. And let us note that this promise can not be performed, unless God bear with us, and respect not the great number of infirmities and vices that are in us, but bury them through his mercy. Our works then are received at Gods hands, inasmuch as he respects not what they be, but accepts them as good and holy, through the power of the death and passion of our Lord Jesus Christ.
And although there be ever some blemish and blot in them if it were not blotted our by the blood of Jesus Christ: yet does he accept us by that mean, and not otherwise. Wherefore let us learn to glory in Gods mere mercy, and not to boast of any deserving. And yet therewithal let us not cease to step up with the better courage to serve him: when we see that he vouchsafes to draw us so unto him and to win us by such gentleness.
Verily Moses shows that all that ever God promises to his people for keeping of his Law, springs from the same fountain, rather than from any bond. And that is it which he means by saying, As God promised to thy Father, As if he should say, my friends, serve God and he will be good master unto you: and think not that you shall have lost your time when you shall have kept his Law: for you shall have the large reward that is behighted you But yet for all that consider from whence the same comes. The fountains thereof (says he) is, that before you were borne into the worlds, God promised your fathers to bring them into a land that flows with mike and honey. Moses by bringing the people. thus back to the promise that had been made to the Patriarehs, shows sufficiently that God promised not anything anew, but only that he performs the thing that he had promised afore. And why so? Was it for that he was bounds to them which were not yet borne into the world No: but because he loved their fathers as is said heretofore. It is true that here Moses shows that the people should be partakers of that promise, so they kept Gods Law.
But what for that? Yet behooved it them to come back still to this point, that men are utterly undone if they set themselves against
God, and that if they allege any worthiness, they shall abide still in their condemnation, and find themselves all accursed. Therefore they must have none other refuge but to Gods mercy, and they must understand that when they have enforced themselves never so much to live according to Gods Law, yet shall God owe them nothing at all, nevertheless he will not fail to perform his promise to them even of his own mere and free bestowed goodness. And so you see how this text is to be understood. Now forasmuch as here is mention made of the Land that was promised to the Jews: let us mark that we nowadays ought to be much more provoked to serve God, seeing he has dedicated the whole earth to himself, and will have his name to be called upon every where. For the bloodshed of our Lord Jesus
Christ, has sanitized the whole world which was then in uncleannesse. For we knows there were no more lands but this, which God reserved to himself, and wherein he would reign till the coming of his son. But when our Lord Jesus Christ was once come then got he the possession of the whole world, so as his kingdom was extended from the one side thereof to the other, specially at the publishing of the Gospel. Seeing it is so, let us mark that we nowadays are so much the more straightly bound to serve God, because he has sanctified the whole earth by the precious blood of his son, that we might dwell in it and live under his reign, and beware that we addict ourselves unto him, as well as we would that he should have us in his protection and safekeeping.
Howbeit forasmuch as men are always so ticklish, that (as I have said already) they can not be bridled enough to restrain them: Moses confirms the whole doctrine that he had uttered here, saying, Hearken therefore O Israel, the Lord thy God is one God: he had said before, Hearken: he had said, take heed: he had said that it behooved to them to keep the law: but here he confirms the whole matter much better, by setting down expressly that the God of Israel is the one God. And hereby his meaning is to exclude all the Gods which the world forged to itself, and to show that it is not lawful for us to conceive anything in our own imagination, whereof we have not warrant in Gods word. Therefore whereas the God of Israel is called the one God, it is all one as if Moses should compare the God that had let forth his law, (who had also manifested himself before to his servant Abraham, and to the Patriarehs,) with all those whom the world weaned to be Gods, and should set him against them all. For indeed God had been called upon in all ages, and that name was common to the heathen. But what for that? The Heathen wandered at rovers, so as every man said I worship God. And yet in the meanwhile, what was it they did? Nothing but dreams and fantasies: for when men take upon them to worship God without knowing him: no doubt but they worship idols. The Turks at this day do say they worship the God that made heaven and earth: but yet is it but an idol which they worship. And how so? They name him the maker of heaven and earth, and they have none images. That is true: but yet for all that, they have but an idol instead of, God, because they admit not our Lord Jesus Christ, who is the lively image of God his father.
And we know how S. John says that he who denies the son, denies the father too. Therefore they have not God, but an idol. As much is to be said of the laws. The Jews boast of their having of the law, and of their worshipping of the God of Abraham, Isaac and Jacob. But what for that? They be but backsliders and have renounced Gods
Law, for as much as they have rejected Jesus Christ who is the soul of the law. It is he in whom God the father intends to manifest himself unto us: It is he, whom he will have to be worshipped. And in that respect he says, Kiss the son whom I send unto you. And again; he that honors not the son, honors not the father that sent him. Let us mark wet then, that here Moses meant to compare the God which uttered himself by his word, with all the Gods that are honored through the whole world, and to show that in them all there is nothing but mockery and leasing. And why? For we can never worship God aright, unless we first know him. And we must always have an eye to this saying of Jesus Christ which he spoke to the woman of Samaria; you know not what you worship. Jesus Christs using of such speech, is as much as if he should spit at all the worshipping which the world had set up in those days. There was not that nation which boasted not themselves to serve God: but Jesus
Christ rejects quite and clean the things which men took to be good and holy. You know not what you worship says he. Hereby he shows that it is expedient for us to be told of it. We must not go to it at all adventure, but we must be sure which is the God whom we serve.
And seeing it stands us on hand to know God, if we will worship him and serve him aright: let us consider from whence this knowledge comes. Grows it in our own garden as they say: May wed get it by our own travel or policy? Is it lawful for every man to imagine what he lists, and to say, I know God? No no: but God must be fain to utter himself, and to come unto us. And so the only mean to know God aright, is to be taught by his word. And that is the cause why he says, The Lord thy God. For this people had received the Law: and beside, the covenant had been made with their fathers: God had schooled out that flock from the rest of the world. Justly therefore does Moses here bring back the people to the knowledge of God, to the end they should restrain themselves from all the superstitions of the heathen, and live nothing at all to do with the unbelievers, but know, that in as much as God had manifested himself so familiarly unto them: they had the certain and infallible truth.
Now although this was spoken in the time of the Law: yet does it agree better still to us. For although God gave the Jews sufficient warning that they should not have to do with the defiling and idolatries of the heathen: yet have we a much larger light nowadays, since the coming of our Lord Jesus Christ. He is the lively image of God his father (as I have said already,) and we may well agree to this saying) in the first of Saint John, that no man ever saw God, but the son who has always been in the bosom of the father has revealed him unto us. The fathers of old time had a knowledge as I said but that knowledge is esteemed as none at all, in comparison of the knowledge which we have nowadays by the Gospel. God shows himself more plainly unto us by the shining forth of the day sun of righteousness. And for the same cause the Prophet Esay treating of the redemption that was to be performed in the person of the son of God, says expressly: Behold, this is he: behold, this is our God. The Prophet cries out, this is he, this is our God. He contents not himself to say, behold our God: but he speaks as if the thing were present, and as though God had appeared unto him. How so? And was not God in the, minds of his people? Yes: for he said, I will dwell among you. And again, This is my rest, Sion is the place where I will dwell.
And afterward he protests that he will never depart thence, and that the people is his temple and a royal Priesthood. Why then does the Prophet Esay say, Behold, behold our God: this is he, this is he: when our Lord Jesus Christ was to come into the world? Even because God revealed himself to us in greater perfection. Now then we be the less to be excused, if we run gadding nowadays without holding of ourselves to the pure truth, so as every of us turns away after his own dotages, to say, it seems so to me, this think I good. Let us assure ourselves that all this is nothing worth, but we must repair to the certainty that is brought us by our Lord Jesus Christ.
Nevertheless to far off is the world from knowing this, that it should seem they be all bent to spite God, and have conspired to turn their backs upon him, and to shake off all subjection, that they may have liberty to continue in their disorders, and to scape in the meanwhile unespyed with their lewdness. The Jews are inexcusable, according as we see how the Prophets upbraid them with their willful forsaking of God, so as they could not excuse themselves by saying that they had not heard anything, as the poor Paynims might do: for God protests that he spoke not in vain. And nowadays when God speaks to us with open mouth, and we have him perfectly discovered unto us by the Gospel, is it not too great a lewdness that men should run astray after that fashion? Were there ever any superstitions more gross and more outrageous, than are to be seen nowadays in the Popedome? It is true that the Jews meddled with the superstitions of the Heathen, and took much filth and uncleanness of them: but if all be well searched, it will be found that the Papists have far exceeded them. For Gods word is as it were, at this day buryd among them.
When they create of faith, they fetch the points of it from mens inventions: and the Holy Scripture is in as much reverence among them as if it were dead, and that all things went to havoc. Look at what point they be. And if a man speaks to them of Gods service, (as I said) they be busy about their own inventions. Yea verily, mine intent is good say they: and so they bear themselves in hand, that God will suffer himself to be dandled Like a little babe, and will never come to examine any whit of the doctrine of Popery. Again if they speak of faith: exhort they men to resort to Gods free promises? No, but they challenge all to themselves. When they take in hand to treat of the office of Jesus Christ, they overthrow the virtue of his death and passion, as much as they can. When they treat of their salvation: then step forth their own freewill, their merits, and their satisfactions. But contrariwise we should resort to the mere grace of the Holy Ghost, acknowledging ourselves to be in bondage to sin, until God delivers us from it through his mercy. And thereupon it comes that the Holy Scripture calls the forgiveness of sins our righteousness. That is the point which we must resort unto, to know that when we have done amiss, we can bring none other amends or payment for it, such as we borrow of the death and passion of our Lord Jesus Christ. But there is not a word of all this in Popery. When God is to be prayed unto, they make their vagaries to their He-saints and She-saints: and in the meanwhile Christ is not known to be as he is, neither is let alone with the office that is given him by God his father: but they depose him, Like a sort of thieves and traitors that seek nothing else but to bury him again, and to make havoc of All the glory that was given him by God his Father. After the same sort deal they also in all other things. We see how the Sacraments are defiled to the uttermost. Instead at the Supper of our Lord Jesus Christ, they have set up that same hellish abomination of the Masse, wherein they say that Jesus Christ is sacrificed, as though he had done nothing already, nor were appointed to be the only and everlasting
Priest by God his father. We see then that the Papists have so dallied with Gods word wherein he has revealed himself: as it should seem that they meant of set purpose to wipe away the knowledge that is in the Gospel. And therefore we have so much the more need to mark well this saying. That the Lord if God, yea even the only one God.
Now then, as oft as this word God comes to our mind, let us assure ourselves that it serves to cut off all toys that may come in our heads, and all inventions of men, and all other things whereof we have not warrant in the Holy Scriptures. For God will have us to consider him in such wise, as we snarl not ourselves in the imaginations and errors of idolatry. And of a truth, we cannot have the true God, except we have him alone: that is to say, without adding any companion unto him. For as soon as we fall to bringing in of under goddess, we forsake the lining God. And why? Because his will is to be alone, as he vows in another place by his Prophet Esay saying, I am the lining
God (says the Lord) and I will not give my glory to any other. Again we have seen heretofore how he called himself a jealous God. And why was that, but to withdraw us from all corruptions, as S. Paul affirms in the second to the Corinthians? For as soon as we be turned aside from the simplicity of Gods word, it is all one as if a wise should hearken to a bawds that came to whisper in the ear. By and by we be corrupted, and so we commit soul whoredom against God, when we falsify the faith that we have plighted him in Baptism. We cast away his law, and stain all religion, when we swerve never so little from the pure Religion. Wherefore let us bear well in mind, that as oft as this word God comes to our remembrance, God must be all alone. And if we accompany him with any creatures: he forsakes us as backsliders, and as folk unworthy to have anything to do with him, because we vouchsafed not to yield him his deserved honor: that is to wit, to take him for our (only) Lord, but have unhallowed that name by imparting the same to creatures, or rather to our own dreams.
And herewithall let us mark, that it is not enough for us to reserve to the living God the title of the only God: but all that ever belongs unto him must also abide unminished and unappaired. As how? His meaning is not only to be called the only God: but also to be acknowledged to be almighty, and to be our father and Savior, which has all authority over us to govern us, in whom we ought to put our whole trust, and whom we ought to call upon. Those are the chief things which we ought to mind when mention is made of the honoring of the only one God. Truth it is that the Papists will well ell enough say, that S. Michael and S. William are not their Gods: but yet for all that they worship them, yea even the stocks of them.
Although they hope to scape by this shift, that the images are not the Saints themselves whom they pray unto, but only remembrances set up there to represent them: yet is it expressly against Gods forbidding. And again, we see that they cannot by any means discern the difference how God will be worshipped, when they entangle themselves after that manner with their idols of stone and timber, whereby they surmise themselves to represent their Saints. True it is they countenance the matter with the terms of Doulia and Latria, which they themselves understand not, saying that they serve their puppets and yield reverence unto God: for that is the thing which they mean by those words. But surely God is much beholden to them, in those they show that they do but honor him, and in the mean season serve their idols. Again, is it not a holy thing to pray unto
God? Yes: for it is the very service that he requires, as it is said in the fiftieth Psalm. So then, we see that the world does dally too shamelessly with God, in corrupting his service so lewdly, yea and that it is too detestable a thing, that men should run astray so, after so clear and open revelation or discovery of things, as is contained in the Gospel. And therefore it behooves us so much the more to stand to this doctrine, knowing that our Lord will have us tied wholly to himself alone, so as there may be an inviolable union betwixt him and us. Which thing will come to pass, if we hold ourselves simply within the bounds and lists of his word, so as we give no entrance to mens inventions, nor suffer our minds to wander at rovers, but hearken to the things that are contained in the Holy Scripture, and not only say amen to them readily with our mouths, but also settle our faith thoroughly upon the things that are proceeded out of the mouth of our God.
Now let us kneel down in pretence of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may know more and more wherein we be bound unto him, and not think to discharge ourselves thereof lightly, but bend ourselves wholly to him and to his service, not hating any other intent or desire than to keep his Holy Law. And seeing we be yet very far off from it so that strain we ourselves never so much, we stop in the middle of our way: let us flee for succor to the forgiveness of our sins, praying him to vouchsafe to receive us to mercy, and to bear with us in such sort, as he never cease to guide us with his holy spirit, though we deserve to be utterly shaken off at his hand. And therewithal it may please him so to open our eyes, that we beholding the brightness of our Lord Jesus Christ, may be wholly ravished thereat, to renounce these worldly things and our fleshly affections, which carry us away so as we may have none other desire than to humble ourselves under him, to the end that being stricken done in ourselves, we may be lifted up at his hand by his word, waiting till it please him to transfigure us after his own image at the latter day. That it may please him to grant this grace not only to us but also, and all.
On Saturday, the 20th of July
1555 The forty sixth Sermon which is
the second upon the sixth
Chapter
4 Hearken O Israel and all
5 Therefore thou shall love the Lord thy God with all thy heart, with all thy soul, and with all thy strength.
6 And these words which I command thee this day, shall be in thy heart.
7 Thou shall rehearse them to thy children, and talk of them when thou art at home in thy house, and as thou walk by the way, and when thou liest down, and when thou rises up.
8 And thou shall bind them as a sign upon thy hands, and they shall be as frontlets written between your eyes.
7 Also thou shall write them upon the entries of thy house, and upon thy gates.
Began yesterday to tell you wherefore Moses vows that There is but only one God: that is to wit, because men can never give themselves to the settling of the true God, unless they discern him from all things imagined by the world, For every man forges Gods at his own pleasure, and the very fountain and wellspring of all superstition and idolatry, is that men cannot be contented with the living God, but give head e to their own fancies, and thereupon build a great sort of fables to beguile themselves.
Therefore it is requisite before all other things, to know which is the true God, that we may hold ourselves wholly unto him, and worship him simply ithout adding anything at all to his word. For as soon as anything is mingled thereunto, by and by it is corrupted. And here is express mention made of the God of Israel, because God must needs have manifested himself, or else we could never have known him.
For where are the wings wherewith we should fly to so infinity a height, as to comprehend the Majesty of God? But when it pleases him to reveal himself to us by his word: it is as though he came down to acquaint himself with us: and then do we know him. And this certainty of being fully resolved that we worship not a new forged god, or a god that is brought in by men, the same God to whom all praise is due: is the very foundation of all Religion. Herewithall let us bear in mind, that he will be worshipped all alone, not only by reserving to himself the name of God: but also by having all that is his, that is to wit, all that belongs to his Majesty, and as you would say to his office. I speak after this manner, to express the better, that God has not respect alone to his being. His will is not that men should only call him the everlasting, or confess him to be the maker of the world: but that they should also know him to be almighty, and that it is he to whom the government of us belongs, it is he in whom is all virtue, wisdom, goodness, and righteousness, it is he to whom we must run for succor, it is he in whom we must put all our trust, it is he to whom we owe all glory. You see then how Moses, in showing that there is but only one God, means that men should commit themselves unto him, knowing that they be in his hand, that they be maintained by his only power that it is he at whose hand they must look for salvation and all welfare, and finally that it is he in whom they have their life, moving and being: and therefore that it is he whom we must honor, as well, with prayer and supplications, as also by praise and thanksgiving.
And now to show his meaning the better, Moses adds, Thou shall love the Lord thy God with all thy heart, with all thy soul, and with all thy strength. In these words we see the thing that has been touched already: that is to wit, that Gods intent is to hold us wholly to himself and to possess us in such sort, as we serve him not by halves, nor wander in the meanwhile to and fro. Then like as God of his gracious goodness gives himself to us: so does it behoove us to be altogether his possession and inheritance. That is the sum of the things contained in these words of Moses, where he speaks of the loving GOD with all our heart, with all our soul, and with all our strength. As if he should say, There is no mean way in this case, deceive not yourselves by imagining to serve God by parcelmeale, and by making any restraint from him: for he will keep his own right throughout in all points. What is to be done then? You must give your hearts wholly unto him, so as you reserve not any piece of it to idols. , For that were a corrupting and a bastarding of his service: either he must have all whole, or else he will have none at all accordingly as we see how he renounces the people in Ezekiel, for mingling of superstitions with his Law. Go your ways (says he) and serve your own idols: I will no more of you. He gives them leave and cast them up to Satan, telling them that he likes not any of all the things which they do: for he will not be matched with idols. What an outrage and blasphemy is that Thus then we see now the meaning of Moses.
Now as concerning these words, Soul, Mind, and Strength: the Jews did misunderstand them. Their Paying is, that Thou shall love God with all thy foul, is as much to say as thou shall not spare thy life for the love of thy God, but thou shall set so much store by his glory, that in comparison thereof thou shall not esteem your own life, so as if need require that thou should die to show the love which thou bear unto God: thou should do it. Again Thou shall love thy God with all thy mind or Heart, betokens with them but as it were a comparison, so as a man should prefer GOD above all other things. And finally
Thou shall love God with all thy strength, imports among them, that thou must love him with all thy substance and with all thy goods, so as if the case required that thou should be impoverished, thou should rather give over thy worldly goods, than forsake thy God. But this exposition is too strait laced, and attains not to the very meaning of Moses. For proof whereof there needs now no long discourse. For what better expounder of the Law is there to be found, than our Lord
Jesus Christ, by whose spirit it was given? For it was at his hand and by his authority, that Moses received the Law which we hold of him.
So then, we must fetch the exposition thereof at his mouth, and we must receive it without gain saying. And for the same cause do the three Evangelists S. Matthew, in the 22, S. Mark in the 12 and S.
Luke in the 10 set down this loving of God to be the whole sum of the well keeping of the law. True it is that he adds, Thou shall love thy neighbor as thy self. Howbeit, in answering he says, thou shall love thy God with all thy heart, with all thy soul, with all thy mind and with all thy strength. Our Lord Jesus Christ adds there one word more: not to make a new sense, but to assure us the better of the same thing that Moses meant by the words Soul and Heart. So then he sets down Soul, Heart and Mind, as if he should say, The man that intends to keep Gods Law well, must yield himself wholly and thoroughly to the obeying and loving of God. Now we see that in our souls, first there is the power of thinking, when we conceive things to judge and discern of them. That is the first power of the soul: namely that upon the insight of things, we enter into deliberation and judgment, and conclude one way or other. Gods will then is to restrain all there thoughts to himself. Again there is the soul, which is not only the life, but also the mean betwixt the thoughts and the heart. For the Heart betokens the affections, desires and will.
It is one thing to think a thing, and another thing to desire it, and to set a hearty affection upon it. Ye see then that the heart is matched with the thoughts, to show that we must love our God with all our mind. And there is the Soul, which is as it were between both: as if it were said, that whether we debate and take counsel of our own affairs, we must always begin at the love of God, and refer all things thereunto or whether we covet one thing or other in seeking our own profit, Gods love must always govern us, so as all our desires be as it were restrained and bridled under it. You see then that the whole soul with all the powers thereof ought to be thoroughly possessed with the lone towards God. And the word strength serves to show yet better, that God admits not any exception, neither may we reply in this behalf, and say, is my doing of this or that an impeaching of any part of my love towards God? No no, if thou do never so little a thing, and that all thy thoughts tend not to the loving of God, so as the love of God do guide thee: all is mard, and there is nothing but sin in you and in all thy whole soul. For have you any strength or power there, which is not given you from above? No. Therefore must thou reknowledge it unto God of whom you hold it. Now then, seeing that our Lord Jesus Christ has expounded us this text, we need not to make long discourse of it, as I said before, but only to hold us to the authority of him which is the very Lawgiver.
Now remains the practicing of this doctrine, that is to say, to know how we should put it in effect and execution. And let us mark first of all, how this only one text shows us sufficiently, that Gods law passes all our abilities, so as it is not possible for us to fulfill it, and to discharge ourselves of it, or of the hundredth part of it, as long as we live here beneath For why? do we know God thoroughly as we ought to do? No no, we come far short of it. Then is it impossible for us to love him with all our strength and with all our affections: for knowledge goes before love. If our knowing of God be but in part, so as we be wrapped as yet in much darkness: our loving of God must also be weak likewise. Moreover we see what the fondness of our mind is: for instead of seeking heavenly things, we look always downward. And if we be desirous but so much as to lift up our head: we must be fain to strive and to go to it by main force, and yet we return still to our own nature. How fickle are our desires? and how fight they one against another? So as men are tossed and turmoiled without end or measure, and have no rest at all, but are tormented with unquietness, of ambition on the one side, and of covetousness on the other. Again they would fain live at ease and in pleasure, and they would fain be had in honor and estimation. Finally they be compared with fleshly lusts and such other like things. Hereby then it appeared enough and too much, that we come far short of loving
God with all our heart and of giving ourselves wholly over unto him, as we be commanded here. And so let us mark, that the righteousness of the Law respects not what men can do, but what they ought to do. We be bound to love our GOD with all our heart, with all our mind, and with all our soul. Although we have no such perfection in us as to come anything mere it, yet notwithstanding we be bound 'unto it. If any man say, how so? why should God require more of us than we be able to perform? We must consider from whence the mischief springs: namely even from our own fault. The original sin that is in us is the cause thereof, so as we take it by birth.
And is it meet that because we be naughty and forward, therefore
God should be bereft of his service and lose his right? No. lf a man have played the unthrift and wasted away both his own goods and other mens: (hall his creditor be bound to bring him his obligation and to say, take you here your bond, you owes me nothing? The creditor will at leastwise keep still his obligation, and although the unthrift have not wherewith to pay: yet ought he to do homage to his creditor, and to stand bound unto him still, and not to deny him his det. Now God deserves well to be much more privileged than mortal men: Wherefore let us consider that we owe him a hundred thousand fold more than all the debts of gold and silver in the world. So then, Gods righteousness is an inviolable thing, so that the order of nature ought rather to be abolished. Now then if men bet lewd and forward, does it follow therefore, that they should pluck the sun out of the sky, or make the earth to be confounded? True it is that there happen many confusions by reason of our sins, insomuch that our Lord sends both rain, and thunder, hails, and tempests, and such other like things: but yet for all that, the order of nature continues unappayred after such turmoil. Therefore we must understand that although we be lewd, and there is nothing but unrighteousness and naughtiness in us: Yet must Gods Justice and right continue perfect and vnappayred as in respect of the commandments: and we must needs stoop to them, and suffer ourselves to be condemned for not discharging our duties. Do we then hear this sum of the Law, Thou shall love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength? Let it make us conclude that we be all damned and accursed before God, and that there is none other shift for us, but to flee to his mercy: and that we be not condemned for any one sin, or for two or three: but that God finds us guilty in all points and all respects. And for proof thereof, let us examine those best works that we can have done in all our life: and there will be still some fancy or other to turn us away, so as we shall not go on so freely towards God, but that there will be some temptation mingled therewith, or some toy to pluck us back, and the devil shall have endeavored to, cool us. And when it far so with us, it is a plain corruption to onfect the thing should be good and commendable in our works.
Ye see then that we take not any deliberation, any counsel, or any desire in our whole life, but the curse of God is with us and upon our heads. Were this well printed in our hearts: all glorying to the world ward should be beaten down in us, and there would be no more so much meriting, wherewith the Papists are so bewitched, that (to their own seeming) they may enter into account before GOD. Alas, they should then see that they be far off from their account. Howbeit forasmuch as the Devil has blinded them with such pride: let us on our side make our commodity of this text.
And since we hear that God requires that we should love him perfectly with all our heart, with all our mind, and with all our soul: Let us be of opinion that he condemns us utterly, he have acquit us of his own infinite goodness. But yet for all this, we must pluck up our hearts and quicken up our spirits, since we see that our Lord provokes us after that fashion. For what makes us so cold and negligent? It is our bearing of ourselves in hand that we be discharged. The cause therefore why men do flatter themselves, is for that they take themselves to be perfect, when they have brought some petty trifles unto God. When we be at that point, let us bethink us how it is raid here, Thou shall love God with all thy heart. If it happen that we be not very disordered in our life, but that we have prayed unto God at our uprising in the morning, we have done no man wrong all the day long, we have not played the whoremaster, nor the drunkards, we have not hurt any of our neighbors, we have not conspired any evil, we have not blasphemed God, but we have occupied ourselves about some good matters, insomuch as we have endeavored to do good to such as were in necessity, and labored to apply ourselves to the things that God commands, and have done them some service which had need thereof: when night comes, we think ourselves to be little Angels, and that God has no more to demand of us. That is the cause that cools us, and why we serve not GOD so earnestly as were requisite. For we bear ourselves in hand, that we be perfect, and we be contented with ourselves, and we need nothing else to content us withal for we be too much inclined to like well of ourselves. But behold here is wherewith to waken us from such folly, namely, Thou shall love the Lord thy God. And after what manner? after our own measure? No no: but. With all our heart, wit all our soul, and with all our strength. And therefore let us look that we search well our thoughts: and in examining of our lives, let us consider what a number of vain and fond fancies have passed us.
And if it be alleged, yea but I yielded not to them: very well, did you not conceive any such thought? Will not thy God possess your whole soul? Shall the devil bear rule over your thoughts, and God in the meanwhile have nothing to do with them? And seeing he has given you those thoughts, if you fall to mingling of them with any corruption, whence proceeds that, but from the affection of our minds? Therefore we were well fraught beforehand with the love of God, should not all the powers of our souls be brought under his obedience? Yes. So then our forging of so many fond imaginations, our letting of our desires and delights loose to follow this and that, and our forgetting of God in the meanwhile, or rather our excluding of him from bearing any sway at all in us, does prove sufficiently that the true love of God is not received into our souls. Alas. does it not appear that we be yet far of from discharging the hundredth part of our duty?
Besides this foresaid condemning of ourselves, we must also quicken up ourselves, and say, what does you wretched creature? Do you give your self to do well since god exhorts you so earnestly? In the meanwhile you sees; you have much adoe even to begin. Thus you see how we ought to bear this text in mind, that it may inflame us with the love of God, seeing we be yet so far off from the perfection which he requires and commands. Again let us mark well, that our Lords uppening of all the abilities of our soul here, is to make us look better to the good turns that he has done us, to yield him homage for the same, and to apply them to his honor. For what a thing is it that we have the gift of consulting, the choice of discerning between good and evil, and the ability to conceive things so as we can say we will do this or that? Lo here an excellent gift wherewith we be endued. Now then seeing we have will to choose, so as we can say, go to, I find this to be good: and again, seeing we have a soul which bears Gods image printed in it, and seeing we have so many goodly venues, where through we excel all other creatures: ought not the consideration thereof to provoke us the more to serve God, and to honor him with those so precious gifts which he has put in us? Yes: and therefore let us learn, that when our thoughts are set upon vain and wicked things, and when our desires rune at rovers and rebel against God: we unhallow so holy a treasure, as we deserve well to be utterly up at Gods hand, because of our unthankfulness. Now then whereas
Moses speaks here of the thoughts and the will: and our Lord Jesus
Christ adds one word more, that is to wit, mind, soul, and will: let us understand that hereby we be warned, that if we submit not ourselves wholly unto God, it happens for want of considering the good things that he has bestowed upon us. For if we feel him liberal, as he shows himself towards us: surely it will draw us wholly unto him, So then let us consider, that Gods making of us so excellent as to have his image printed in us, was not to any other end, than that we should do him homage for them, and by that mean be the more moved to love him, and to keep ourselves well from defiling so precious gifts, as reason, will, discretion, and all the rest of the powers of our souls which he has give us. Thus you see in effect what we have to remember upon this place.
But yet herewithall we must mark also the thing that 1 have told you heretofore: that is to to wit, that God will not be served by constraint, but of free love. He could say, You shall honor your God, you shall obey your God, you shall fear your GOD: and so he does in other texts, and it is good reason that it should be so: but he speaks expressly of love. And why? To show that if our sailing of him be by constraint, so as we go to it against our wits: though we honor him never so much, and do all that is possible to glorify his name: yet if the same proceed not of love, so as our heart yield unto him freely and without gainsaying he utterly disallows it, and such service is not acceptable unto him, for he loves him that gives with a free will and pure affection, as says Saint Paul treating of Almesdeedes. Seeing then that God loves him which gives with a cheerful courage: thereby he shows that if a man should spend all his goods, yet should is not boot him at all as to Godward, unless he have a delight in well doing.
And why? Because God has commanded it, and we ought abone all things to desire that he be glorified, that his righteousness be obeyed, that he be exalted at our hands, that he reign over us, and that we be his people in very deed. Ye see then that the chief joy which we should have to incline us to do well, is a hearty and free affection.
And that is the cattle why the word Love was plainly set down in this text.
Notwithstanding, God will not have us to love him as our fellow: but he will have us to love him, honor him, and serve him as our God.
And therefore let us mark well, that if we will observe Gods Law as we ought to do: we must not consider him alone in the degree of a master, thereby to yield him reverence: but we must also set before us the title of father, and assure ourselves that Gods intent is to win us to him by gentleness, that our heart may be as it were tied unto him, according to this saying of his by his prophet, If I be your master, where is my fear? and if I be your father, where is my love?
Indeed he sets down honor in that place, to betoken that a servant ought to fear his master: but yet immediately after he sets down the word Love also, of purpose to show what honor the child yields to his father.
And therefore let us remember, that the first point of serving God aright, is to be led unto him, yea and to be led thither upon knowledge of this word Savior, so as we covet above all things to be so knit unto him, as all our joy, contentation and rest be there, that by that mean we may no more be given to the things that are contrary to his righteousness. And that is the cause why we say, that we must first know Gods grace and goodness, before we can serve him. For as for such as serve God for fear of being damned, not knowing that he will be their savior: what do they? They seem to enforce themselves greatly forward: but indeed they draw clean back.
Though they break both their arms and their legs, yet are they never the forwarder. And for that cause is it said in the hundred and thirtieth psalms Because the Lord has been merciful, and men have found him gentle and gracious: therefore is he feared and dreaded
Indeed the world thinks to reserve GOD well enough, without knowing him, and we see that the Papists do this and that upon such opinion But what for that? In the meanwhile they have no trust in God, they never knew his will nor his loving kindness: and therefore are they always in terror and unquietness.
True it is that they yield some outward service unto God: but all that ever they do is not worth a pin, insomuch that God rejects even their keeping of the Law: for we must be led by love and by a frank and free goodwill, as I said afore And how may that be done? Even by knowing God to be our father and Savior, as I alleged out of the text of Malachi, and as is yet better expressed in this verse of the psalm, that we must first know Gods mercy, and rest thereupon, or else we can never fear him, and come near him to serve him. That is the true and plain meaning of this text, and so must we apply it.
Moses having spoken after that fashion adds now, that the Law must be so dear unto us, as to take it for our chief treasure. And forasmuch as we be too much subject to the Seeking of the corruptible things of this world, and forget God out of hand, and withdraw ourselves too far from him: he says that men must have Gods Law continually in their sight, and make as it were a Head roll thereof, as if a woman were attired after the ancient manner, with borders on her heads bracelets on her arms or as if a man should make borders of them about his house, or engravers upon the doors of his house, so as Gods glory might be everywhere. And whereas het speaks here of frontlets and bracelets, and of painting and engraving of Gods law upon door posts: it is to show that whereas men give themselves to vain glory in decking and attiring of themselves, and the same turns them away from God: they must make all their decking of Gods Law: that must be their Jewels. Like as if a man or a woman have a costly Jewel upon their finger, and take pleasure therein: instead thereof they should have Gods Law continually before their eyes, so as a man should no sooner look upon himself, no though it were but upon his nails, but it should come to his mind to think, You have a maker who fashioned you, and whose will it is that you should serve him by yielding yourself wholly to his obedience. Although you be a silly unprofitable creature: yet will your God be glorified in you. Thus you see how we must make all our deckings of Gods Law Again, instead of the beautifying of houses, with things of goodly show and furniture, to the end; it may be said, this is the house of some man of estimation: the Laws of God must be written upon it. Now we see what the meaning of Moses was.
But by the way we have here to bewail that corruption of mankind.
For it is manifest, that even of the holiest things in the world, men take occasion to mock God, and to mere all; and to turn them to a contrary ends. As how? This saying, Hearken O Israel, the Lord thy
God it one only God, is a notable saying, and worthy to be had in remembrance above all others. For it serves to magnify the living
GOD, that he might be discerned from the idols that have been forged, to the end that our religion might be certain and infallible.
Then is it as excellent a lesson, as a man shall read any: and yet what have the Jews which were Gods people fared the better for it? They have turned it into a charm and sorcery, imagining that the speaking of those words would make a conjuration, like to the Agnus Dei in Popery, and to such other gewgaws as the papists hang about their necks, in the which Agnus Dei they write that beginning of Saint
Johns Gospel and I wote not what else, wherewith they bear themselves in hand that they can conjure both God and the devil. As much have the Jews done with this lesson: insomuch that they have abused even the very letters of it. There is one letter (say they) which imports four, betokening that God is Lord of the four parts of the worlds. They have taken other some according to their numbers and ciphers, to signify things which they have devised of their own brain.
And in the meanwhile they had no reverence to God, but would that he should have no more power nor authority over them. And that do they show full well, not only by their despising, shunning, and rejecting of Jesus Christ, who ought to have reigned over them: but also by their crucifying of him in despite of God, and by their turning away from the salvation that had been promised them. And even as much have they done with this text. For they have turned to pride and ambition the thing that is said here, as we see how our Lord
Jesus Christ in the Gospel up braids the Scribes and Pharisees with their large grades, insomuch that if the common people had any narrow grade of writing, wherein the commandments were set down, these great Rabies (to the intent to become holier than other men,) had grades of an handbreadth upon their garments, wherein Gods
Law was written in great letters, that it might be seen a great way off.
O, those were holy persons, for they had Gods Law written in great letters, whereas the common people had it in small. They knew the laws much better, and therefore was God much magnified in them.
Nay, contrariwise, such vain bragging was a lime mocking of God: but yet it was the fashion of all men, as I have declared already. And by this which befell the Jews, let us take understanding and instruction, that the same must serve us to behold that we be so forward, that whereas God labors to draw us familiarly unto him, we despise it, and instead of profiting ourselves by the doctrine that is set before us, we turn it unto laughter, we unhallow it Like Church robbers, and we turns quite and clean contrary to his meaning, so as it had been better for us never to have heard one word of his mouth.
Thus you see what we have to mark.
But now herewithall we must come to the meaning of Moses, which I have touched shortly already. Remember these words says he. And how? By talking and conferring of them in your house, and as you go abroad. Here we see well how our Lords meaning was not to be honored with gardes of garments and such other things, but to have his Law printed in his peoples hearts, and to hate it kept always fresh in remembrance. Therefore let us consider that whereas we have so much needless talk our Lord will have his people exercised in talking and conferring upon his laws, whether it be in resting or in journeying, or when they be at home in their houses. If we minded this warning well, surely it would be a bridle to refine us back and to withdraw us from the unprofitable talk whereunto we be so much given. For we can spend, I say not some forenoon, but the whole day continually in light talk: but if we speak but two or three words of God, by and by we be weary and it grieves us. Yet notwithstanding, this talking of him is not the chief point. For we must come to this saying of the psalm, I believe, and therefore will I speak. For oftentimes and most commonly, they that have Gods Law in their mouth and at their tongues end, have it not at all in their heart and affection. Therefore we must speak of Gods law, much more with our hearts than with our mouths. But yet must we talk of it also, to edify our neighbors, that the father may teach his children and the master his servants, to serve God. That is the cause why our Lord commands men to talk of his Law: not to discharge themselves lightly of it, as though the whole matter lay in speaking of it: but to quicken up and correct our un-lustiness, so as every man help forward his neighbor, and draw him with him, and the fathers and masters in the meanwhile be careful to teach their children and servants, as I said afore. That is Moses simple meaning when he speaks here of talking either at home or abroad: namely that mens talk must always be of Gods Law.
Afterward here infuse, thou shall muse upon it in thy heart. Herein we see how our Lord rebukes us, and shows us how fickle headed we be, insomuch that if we be not held fast by divers means, we forget
God his Law out of hand. For what is the cause that he sets as it were frontlets here before our eyes? Wherefore is it that he will have us to weave as it were Tablets, Rings, and Bracelets: but for that whereas we be want to gaze chiefly at such things, and to make a showing of them, he will have his own law to be set in them; Now the excellent part of man is his face and his eyes: and our Lord will have his Law to be there. Again he will have it upon our hands. and we cannot do anything, but our hands must need go foremost still in it. Now our Lords will is that we we should not be able to stir one finger, but we should be put in mind of his law by it. Hereby he shows us (as I said afore) that if we have not good store of bridles, we shall play the loose colts: and if the Law be not brought to our mind, and the remembrance thereof refreshed by many means: we will soon have forgotten it. We need no more but to close our eye, and the things that we had learned and which had been told us and retold us afore, are straightway out of our thought. Let us understand therefore that our Lord blames and condemns us in this text, for being so customably carried to and fro, and that he must be fain to quicken us up, and to give us so many helps, if he will enjoy us and have us to obey him. That is one thing which we have to mark upon this text.
Besides this let us mark also that our Lord could not better have taught the vanities whereunto men and women are given in all their pretty toys and trifles, in attiring and decking themselves with gardes, embroideries, and borders and such other Like things: God (I say) could not have scorned such vanities better than by telling us that in the meanwhile we forget the chief point of all, which is the minding of his Law which we forget easily, to occupy ourselves about vain and unprofitable things. And this is spoken chiefly to women, because they give themselves over curiously to these nice attires and decking. . For if they considered that they should apply themselves to the minding of Gods Law, they would not be so much occupied in decking or rather in disguising of themselves: but they would rather consider which is the true decking of faithful women: that is to wit, to fears God, to live honestly, chastely, and soberly, to govern well their households, and to occupy themselves in bringing up of their children. This is beautiful attire, and such a one as is precious in Gods sight, as Saint Peter terms it. So then let us mark, that whereas the worldliness do deck and disguise themselves, and make so many devises to please and allure one another: we must beware that we take the true decking which will make us acceptable before God: that is to wit, that we bears his Law in minds, and can glory that we have a God which guides and governs us accordingly as it has pleased him to receive us for his people, and to give us his word to rule our lives by.
Now let us kneel down in the pretence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to dislike the more and more, and to flee for refuge to his mercy, being utterly void of all trust in any strength of our owns: And yet notwithstanding that we may not leave to enforce ourselves, so as we may be the more given to his service, knowing that we be not yet come to perfection by a great way, no for yet to the mid way thereof: and therefore that these warnings which he gives us may inflame us more and more to yield him praise all our life long, by acknowledging the benefits which he has bestowed upon us, and the nobility and worthiness which he has given us above all creatures, that we may learn thereby to withdraw ourselves from all the vain and transitory things of this world, and to seek the spiritual and heavenly things, to the intent that being knit unto our God, we may not only withstand all worldly temptations, but also draw our neighbors from the fame by our example. That it may please him to grant this grace not only to us but also to also to all.
On Wednesday, the 24th of July
1555 The forty seventh Sermon, which is the third upon the sixth
Chapter
10 And when the Lord thy God shall have brought thee into the land, which he swear to thy fathers Abraham, Isaac, and Jacob, to give thee great and goodly Cities which thou build not: 11 And houses full of all manner of goods which thou filled not: and wells which thou dig not: and vineyards and Olive gardens which thou planted not and thou shall have eaten and filled thyself: 12 Then beware, least peradventure thou forget the Lord which brought thee out of the land of Egypt, from the house of bondage.
13 Thou shall fear the Lord thy GOD, and serve him, and swear by his name.
E have seen how it was Gods will that his law should always be before his peoples eyes, and that the remembrance thereof should be renewed by all means.
For, this cause he commanded them to set gards upon their garments, nd to write the sentences of the Law therein, and to wear them instead of bracelets, and other ornaments, and to have the in their caps and in the rest of their apparel, and to engrave them upon the posts of their houses.
All this rehearsal tended to this vide, that because men are too forgetful of GODS Lowe, they must have certain helps and means to put them in mind: thereof: and specially that whereas the children of this world: are curious in decking themselves, in making themselves brave to the eye, and give themselves to pomp when they be rich: instead thereof GOD would that his faithful ones should deck themselves with holiness of life. For it is not enough for them to bear scrolls of the Law about them unless all of it be referred to the right end.
Now we must also cal to mind what has been touched before: namely that if we were as well inclined to think upon God and upon the doctrine which he sets forth unto us, as were requisite: we should not need any other helps. Therefore it is a token that we be full of vanities, and that our wits wander to and fro, and that it is very horde for us to settle ourselves upon God.
But yet notwithstanding we shall be never the more excused for all that. Seeing then that we be easily led away after our own follies, and there are a great number of temptations in this world to blear our eyes withal, and to wipe Gods law out of our hearts and minds: it stands us in hand to take the more pain in the thing that is commanded us here, namely that we make a continual exercise of returning unto God, so as it be our whole study, and that whereas we see the unbelievers carried away in their own follies, we seek unto
God, to settle ourselves upon him, and to refer all our thoughts and desires unto him, so that even in making mirth we have him before our eyes, and in our remembrance, to the end he may be glorified in the things that we take pleasure in.
And now Moses adds, that when the people shall be come into: the land that was promised to them, and enjoy the goods that are there: (for we know it was a fruitful and fat land:) they must beware that they forget not him to whom they were beholden for all things, but rather honor and serve him, and show themselves to hold: all things of him who is their God. Now at the first sight it might seem superfluous to warn the people that they should not forget the Lord their God, after they had possessed the land that was given them to inherit. For is it possible that people which has been guided by the hand of God, and seen so many miracles, should turn away, yea and be so blinded, as to be unmindful of him to whom they were so much bound? That were against nature. But what? The un-thankfulness of men is so great, that notwithstanding all the benefits which they have received at Gods hand, yet they cease not to defy him, or at least to Show that they have no further care of those things that were told them. True it is that here Moses speaks to the people of Israel. But yet in that people he sets us forth a looking glass wherein to show us our forwardness in that we cannot find in our hearts to do homage to God for all his benefits, but that all that ever he bestows upon us is lost, because it is mis-bestowed, unless we be exhorted and pricked foreword to do our duty better. Therefore let us not think: that this doctrine was written for the Jews only: but let us rather understand that it is directed unto us also.
Howbeit, first of all we must mark what Moses meant: and afterward the doctrine contained therein must be applied to the instructions of ourselves. When thou art come (says he) into the land which the Lord thy God promised to thy fathers Abraham, Isac, and Jacob.
Moses speaks expressly of Gods promise, to the intent that the people might be thoroughly persuaded, that their going into that land was not by haphazard, nor their winning of so many victories against their enemies was by good fortune (as they term: it) or by their own: strength and policy: but that it was wrought by Gods own hand, and all came of his power. True it is that the wonders which were shown at that time, were sufficient enough to have made them believe, so as they needed not to have sought any further.
When the people saw Gods scourges upon the Egyptians, was it not a sure record of the divine and heavenly power which showed itself there? Again, whereas they passed the red sea, whereas they were guided with a cloud by day and with a fire by night, whereas they, were fed with manna from heaven, and whereas they saw the cloud upon the tabernacle which was a token of Gods presence and majesty: should they not have concluded that God bare rule over them and showed himself to be their guide? yes: and yet for all that, Moses beholding the hardheartedness of the people, thought it not enough to tell them of the things which were seen at that time, but also alleged the promise that had bean made four hundred years afore.
Behold (says he,) the Lord your GOD will bring you into the land of Canaan. If you ask what proof you have that it is Gods hand: you need no long disputing of the matter, you know what promise was made thereof. This heritage then was assigned unto you beforehand by the free goodness of your God, even before you were borne. If God had given this land simply to the people of Israel without promising of it before: it had been somewhat the darksome
But seeing that GOD made an agreement and as it were a solemn league with Abraham, Paying, this is the sign that I enter into covenant with you and with your offspring this day, namely that you shall inherit this land howbeit, that shall not be presently, but you yourself must live and die there as a stranger, and also they that come of you and their offspring likewise must be sojourners in a strange land, and be there vexed and grieved with continual tyranny: nevertheless they shall return thence at the end of four hundred years, and then will I perform my promise: Does it not appear by these sayings, that God wrote in that behalf? Should any further proof be sought thereof? may not even blind folks feel it with their hands? We see then for what purpose Moses alleges here those promise that had been made to Abraham, Isaac, and Jacob: yea and Gods rehearsing of his promise again, was a larger proof thereof, so as the thing became the better known and of more authority. Indeed the people are also put in mind therewithal, that this inheritance befell them not by their own policy, nor for any worthiness that was in themselves, nor was conquered by their own power or strength, but was given them freely of God, so as it behooved them to acknowledge that they had received it, and that their possessing of it was not as though they had obtained it by their own power. The Lord (says he) promised you this land. At what time? When none of them was yet born or bred. Then could they not have earned or deserved aught. And therefore it behooved them to acknowledge that Gods only free gift was the cause of it, and that they obtained not anything but through his free bestowed mercy, because it pleased him so to do.
For men will never sufficiently perceive themselves bound unto God, until they be utterly bereft of all their merits and that it be showed them that they have not anything of their own to bring, but that it is God which does all, not of duty, but of good will. Men must be fully persuaded of that, or else they will never duly perceive themselves to be bound unto God.
And whereas Moses speaks afterward of the great and goodly Cities, of houses full of goddess, of vineyards, olive gardens, and of all other commodities: it is to make the people to understand the better, that God dealt not niggardly with them, but had powered forth his treasures, to the intent that they should be the more provoked to serve him. And that is another point well worthy to be marked. For so long as God deals with us but after the ordinary manner, we will not perceive that he is willing to be our, father, because we consider but the order of nature and stand musing thereupon. That then was the cause why God vouchsafed to add the full measure of all liberality, by handling his people as is showed here, so as he gave them not a mean land, that was neither barren nor abundant, of which sort some are to be found: but he gave them fair and strong cities, thoroughly furnished, and grounds thoroughly manured.
Seeing it is so: the people ought to have been the more provoked to acknowledge, that seeing God had showed himself so bountiful, it became not them to fall asleep, but to know him to whom they were so greatly bound. And it is said expressly here, that the people should possess the things which they had not made, or gotten to themselves. There is not any thing of your own labor, says he. Did you build the houses wherein you dwelled: or shall dwell? (For he speaks here of the time to come.) When you come into the land, you shall find fair houses, and that of other mens building: you shall find all manner of household stuff and necessaries ready made: you shall find vineyards and olive gardens thoroughly planted: you shall want nothing: you shall find wells ready dug: for that land had not water at will. We know what pain and distress the holy fathers were driven unto, only to have water for themselves and their cattle, namely how they were driven from place to place, yea and that not for any precious things, but when they dug some poor pit, their neighbors came and drove them from it. Not without cause therefore is here express mention made of pits or wells, to show that the people should find all commodities there, without the putting too of one finger to take any pains for them.
And therefore he adds, take good heed that thou forget not the Lord thy God when thou are full. This is the chief matter which we have to way. For Moses does us to understand, that men are a kin to resty horses: if they be over pampered, they fall to kicking, and will not be handled nor ordered any more: and this similitude is set down more expressly in the second and thirtieth chapter. But in this place he shows plainly, that overmuch case is the cause of willful stubbornness: so that if God. has once pampered us, we forget him, and play the drunkards so as we cannot order ourselves in such wise in the enjoying of the benefits which he bestows upon us, as to yield him thanks for them and to serve him the more effectually, but contrariwise we devour them up with such greediness and excess, as our nature becomes utterly brutish, and God has no more authority, over us, but we be are ourselves in hand that we could well enough forbear him. You see then that men become brutish through pleasures and abundance of wealth. And that is the thing which Moses has noted here, in saying: take good heed that thou forget not the Lord God when thou art full.
Finally he concludes, that we must fear God, and honor him, and take him for our GOD, which thing he betokens by this word Swear.
For whereas those people are commanded o swear by te name of God, as we shall see more fully hereafter: it serves to show how it was his will that they should keep the Religion that was given them by te law, and not mingle it with any idolatry, so as they might thoroughly protest that they had not any moe Gods than that one which had showed himself by his law and word. That is the effect of the matter which is contained here. Indeed the land of Canaan which had been promised to the fathers of old time, and given to the people of Israel by so many miracles, had more to be considered in it, than have the countries wherein the faithful dwell at this day. For we be not settled in them by the. mighty and miraculous hand of God, as it showed it self in those days. But yet for all that we must come back to this point, that none of us comes into this world by his own power, and that our dwelling in it is the singular benefit of God. For there should be no earth at all, if God listed not to assign it unto men.
It is for our sakes that the seas and waters withhold themselves: or else they would overflow and drown the whole earth. And therefore although there were no more but the order of nature, it were a miracle great enough to show us that God vouchsafes to nourish us here. We know what is said in another text which we shall see hereafter: that is to wit that God did spread out his meet lines over all the nations of the world, so as he divided the countries and did set the bounds of them. Then let us understand, that we cannot be in any nook or corner of the world, without Gods maintaining of us there, nor but airy place to dwell in, which is not given us of his free favor.
And as the land of Canaan was dedicated to the service of God at that time: so is the whole world consecrated thereunto at this day. For it is said that our Lord Jesus Christ is a king, and that he has enlarged his dominion from the one end of the world to the other. Wherefore let us understand, that our Lords setting of us here and his maintaining of us here, is to receive such praise at our hands as he deserves.
Now it is certain that we must live of our labor, and most men shall not have the world at will, but a number have much a do to get bread, and God will handle them very hardly: but yet howsoever they fare one bit of bread is enough to make them beholden to the Lord. Yea and although men labor for their living yet must they be fully resolved of this which we shall see hereafter, namely that it is not their labor that find them, but the blessing of God, whereby the children of Israel were fed in the wilderness. Truth it is that the falling of the Manna from heaven was a more manifest token. But yet howsoever the case stand, God has left a continual president, that by what means so ever we live: it is he that maintains us, and it is at his hand that we receive both sustenance and nourishment and all that ever we have You see then that no man can exempt himself from serving of his God, and from showing by our deeds that we think ourselves beholden unto him, both for our life and for all things belonging thereunto. Again t he more bountifully and liberally that GOD deals with us, the more ought we to be provoked to serve him.
Therefore let every of us on his own behalf learn to bear Gods benefits well in mind. Let not the poor murmur though they wot not oftentimes which way to turn them: but let them assure themselves that GOD will so bless the little which they have, as it shall well enough sustain them to live therewith. And as for the richer sort which have more abundance; let them understand that Gods showing of himself so gracious towards them, is to the end they should the better know him and honor him.
For although the riche sort may now and then allege that they have taken much pain in gathering the things which they possess, or that they have attained to them by some other mean, and that they have them by succession from their fathers and ancestors: Yet will not God lose his right for (as I said afore) it is his blessing that makes men rich. Therefore they that possess most must know that Gods being liberal to them after that fashion, is to the end to binds them the streitlyer to him, and to allure them the more to settle and honor him as their father, yea and as a kindhearted father which desires nothing but to give his children their full of all good things, so as they may not want any thing.
Thus have we here a general rule: which is, that after as GOD gives us cease and the commodities of this world, so must we be the more disposed to love him: for that gentleness of his draws us unto him.
And when we have so tasted of his goodness and found savor in it: needs must there be too great unkindness and churlishness in us, if we be not moved to love him as we ought to do. And that must be not only in our eating and drinking, but also in all things that concerns this present life. As for example, if GOD give us peace and quietness whiles others are in trouble or at wars: if we be un-vexed of plagues and diseases, while we see a number of other folks afflicted: let us understand that our Lord allures us gently unto him, and would fain win us by such kindnesses, and therefore if we vouchsafe not to come unto him, we shall pay right dear for the things that we shall have received at his hand. True it is that God requires not any payment at our hands:for we have not anything to give him: but yet will he have us to be thankful towards him for our dutys sake. If we do not so: it must be laid to our charge, that being not his children, we have treacherously robbed him of his goods.
For what right have we to the enjoying of them, but that he is our father? And if we honor him not dare we say we be of the number and company of his children? And that is the cause why Saint Paul is so hot against such as return not unto GOD when he spars them.
What meant you wretches (says he?) know you not that you abuse the great treasures of Gods goodness? For his dealing so gently with you, is as an alluring of you to repentance. True it is that GOD does sometimes chastise us sharply, to waken us and to make us know our faults, that we may be sorry for them: But yet for all that, if he deal mildly with us, it is as much to say as he would fain win us by friendly means, as has been said already. Now if this can bear no sway with us, we show ourselves to be too lewd, and that, we despise
Gods goodness, yea and that we make but a scorn and mock of it.
And therefore must horrible vengeance hang over our heads, according as S. Paul threatens in the foresaid place, to all such as abide hard hearted and stubborn in their vices, when God bears with them. And now let us look to ourselves. For although every mans state be not so wealthy as he would wish: yet are we handled very gently in respect of others. What remains but that our Lord should enter into account with us, if we on our side have no lust to serve him, and that the ease and rest which he gives us, be not applied to show that we take him for our father indeed, forasmuch as he handles us as his children? If we (say I) acknowledge not this: then shall not our un-thankfulness escape unpunished.
Also by the way let us not forget how Moses exhorts here the people of Israel to beware that they forget not the Lord when they were well fed and grown full. But seeing that we be inclined to such forwardness as well as they, let us consider our own disease, that we may seek remedy for it. For though there were no more but this one point: it were enough to occasion men to dislike of themselves, and to be ashamed. For we be as monsters against kind: insomuch that whereas God offers himself to us, and reaches us his hand; so as if we saw him in his own person, we could have no greater assurance of the fatherly love that he bears us, than that he is so liberal! that we may have our sill of his benefits: yet notwithstanding we forget him even when he puts us in minds of him, not only by speaking to us, but also by showing us by experience that he knits himself to us, and hash a care of us in watching over us; not only for the saving of our souls, but also for the nourishing of our bodies, feeding us like little babes, and as it were stretching out of his wings over us, as a hen does over her chickens, as comparison is made in the Holy Scripture.
Seeing that God gives us such proof of his goodness, and also knits himself unto us, of purpose to gather us together and to take us up to himself were it not a devilish madness to forget him, and to turns our backs upon him, and to shut our eyes against him, yea and to conceive so excessive rage as to say, we will not think upon him that seeks us, is not this a devilish madness? Yes: and yet is there not any of us all, that can excuse himself to be unsubject to such naughtiness.
So then, this text ought of right to humble us, and to make us ashamed afore GOD, because we see we be so malicious and spiteful as not to regard God when he is near us, nor to wake and open our eyes that we might see his goodness when it is showed unto us, yea even after so evident and easy a manner. That is the thing which we have to remember. True it is that we make common proverbs of it, but in the meanwhile no man thinks upon it. We say that nothing mares men but ease: we say that overmuch wealth makes men unwieldy: and yet in the meanwhile the same thing be falls us, and none of us finds fault with himself. And although God prevent us and blame us, and do us such shame as to make us hear of it: yet will not we think upon it. Notwithstanding it is not written in vain, When thou hast thy fill of she benefits of thy God, beware that though forget him not. Wherefore let us mark, that prosperity of it self ought to provoke us to resort to God, because it is all one as if he should reach out his hands and arms unto us. Like as when a father offers his child a thing and says to him, Come hither and hold out his arms: so likewise Gods desire in bestowing his benefits upon us, is nothing else but to see us quiet, as it were in his lap or under his wings. Now then, if we have an eye to the order of nature: prosperity should draw us to God, and make us well minded to serve him: and yet notwithstanding, we see how we despise both GOD and nature and all kindness, and become worse than wild beasts: For whereas GOD allures us to him after that gentle manner: we turn our backs upon him; and instead of coming to him, retire from him: nay (which worse is) we kick against him: For it is not enough for men to despise
Gods goodness, and to stop their eyes and to devour all the, good things which they have, without knowing who gives them: but also they proceed so far as to rush against him and to gnashing their teeth at him, : and to spurning at him. If a man should liken us to swine, we would think he did us great wrong. And yet are swine contented with rooting in the ground, to fill themselves with the Acorns that are fallen down, and they be not so fierce as to fall to rending down of the tree, they leap not up against it, they byte not the boughs, they have their groins hanging always downward. As for us we play indeed the swine, because we have always our groins in the earth: insomuch that When we exam ourselves never so full, there is none of us which lifts up his mind on high to say, it is Gods hand that gives us this thing: but either we impute all things to our own policy, or we think that the game comes of ourselves, or we imagine that it happens us by some chance, and to be short we never think of God. But besides this, we fall to spiting of him we cast out our fury and rage against him, we strike at him with our tusks, we withstand him stubbornly to the uttermost of our power, and we could find in our hearts that his justice were utterly abolished. For we tread it under foote, as much as in us lies. We see then that we be worse than swine, and worse than the vilest brute beasts that are, yea we be even unkindly monsters.
But behold, our God calls us to him by this exhortation, wherein we see the patience which he uses towards us. If a father had handled his child as gently as could be, far above the common manner, and the child should thereupon grow proud and despise his father: would not the father bear him such displeasure, as to disdain to open his mouth to him, to tell him of any thing because of his despising of him after that fashion? Yes. Then is it most certain that we be much less to be borne with when it falls out, that we resist GOD who is more worth than all the fathers in the world, without comparison. So then, should he not have just cause to let us alone as we be, when he sees that we have no minds of him, and that even his benefits are an occasion unto us to despise him, so as we turn them the clean contrary way from the lawful use whereunto he had ordained them?
Might he not justly leave us in that state as cursed creatures and unworthy that ever he should open his mouth to speak to us? Yes: and yet for all that he comes to seek us. Behold (says he) I know you be inclined to forget me, when I have fed you well and fat, and the more abundance that you have, the more you refuse to come to me, and therefore you deserve to be shaken off, and that I should never remember you any more. Yet notwithstanding, my desire is not that you should perish, but that you should return unto me. What naughtiness or lewdness so ever I espy in you, I am contented to take you still for my children, I will prevent the vices whereto you be given: therefore take heed that you forget me not when you be at your ease. Seeing that our Lord bears with us after that fashion, ought it not to break our hearts though they were harder than stone?
So then, first of all let us mistrust prosperity. Indeed we covet it, and for the love thereof we shun the things that are hard and cumbersome. If we suffer hunger and thirst, it grieves us, and we never leave storming until God have provided for it: but yet for all that it would be more for our profit oftentimes, to endure hunger than to have abundance. Howsoever the ease stands, whensoever
God bestows his benefits upon us, let us have prosperity in suspicion, as I said afore. Not that it ought of itself so to deceive us and blindfold our eyes, as we should not know God: but for that it behooves us to perceive our own nature to be so sinful and evil given, as we cannot profit ourselves by any of the benefices which we receive at Gods hand. Yea and we see how even Salomon was afraid to be over rich, for fear of advancing himself against God, least he should despise him and forsake him. See here how Salomon who was induced with so excellent gifts of grace, did nevertheless see the frailty of man to be such, that when he had all that his heart could wish, yet he might forget himself, and be oversotted as he should fall to renouncing of God by advancing himself against him Now then, let us live in fear and aw, and if God give us not such abundance as we would desire, but do cut our morsels very small: let us understand that the fame is for our benefice, in that we have need to be dieted, for fear least fatness stop our eyes, and so make us stark blind. If we think well upon this; it will make us to bear poverty the more patiently. When we want our pleasures and delights, when we want our delicate morsels and when we want abundance to fill ourselves withal: let us know that our Lord has a regard to holds us in awe by that mean: for we should be in danger of forgetting him, if we should grow too fat. And therefore when we have wealth at will, let us bethinks us thus: why was it said to the people of Israel, forget not thy GOD when thou hast thy sill? It was because men can not brook their wealth, in so much that if they have all that they have need of, yea and more too: they overshoot themselves, they play the loose colts, they arms themselves against GOD, and they have no more care of him. Is the wind in that door? Let us learn to have God always before our eyes: so as if he deal graciously with us and give us more than he does to other men, we may have the skill to consider, See how my God comes to me, and to what intent but that I should be as it were brooded under his wings, and live obediently towards him, honoring him and referring my whole life to the glorifying of his holy name, so as it may be as a bond whereby to bind me straight unto him, than others on who he has not bestowed the like benefits as he has done upon me? Thus you see that both poor and rich ought to tend to Godward, each one according to his degree.
Again, the comparing of the people of Israel with ourselves ought to quicken us up yet better, to stand upon our garde. It is said, when the Lord thy GOD shall have given thee thy sill. And of what goods? Of wine which thou shall have gathered of other mens labors, and of all other things to live by which thou haste not earned: when thy God have fed thee so of his owns free goodness, see thou forget him not. If the people of Israel might forget GOD having had most apparent records of the favor that was she wed unto them: what will become of us which are held here under the common order of nature? For we hate no miracles to spur us forth to Godward: we have not a land of Canaan as a special elected and chosen dwelling place. And therefore we might easily forget GOD than that people could, if we should not remember this present lesson early and late. And for as much as we see our own coldness, let us learn to match the spiritual benefits as well which God has bestowed upon us heretofore as which we look for hereafter, with the things that pertains to the maintenance of this transitory life. True it is that although we thought upon no more than the things that are given us for this body: yet were we sufficiently bound to God, yea and a hundred fold more than we could discharge ourselves of. Notwithstanding, besides all this, our Lord gives us cause enough to serve him, in that he grants us so many spiritual benefits that belong to the saving of our souls, whereof we have a portion already. For whereof comes says? whereof comes it that we be grafted into the body of our Lord Jesus Christ by being baptized in his name, and that we be taken into Gods household to be avowed for his children? Whereof come these things but of his giving of the spirit of adoption unto us, to the intent we should call upon him as our father, be assured of the heavenly heritage, stand in awe of him, and live according to his word? And is not this doing of his a special gift? Yes, and yet besides this, there is a life prepared for us, whereof we have but only a taste as yet. For we have received (as you would say) some first fruits of it: but we shall not have the full fruition of it, until God have taken us quite and clean away to himself: it is enough for us as now, that we follow after it aloof. Now then since we see that besides those things which our Lord gives us for our bodies and for this transitory life, he has also given us benefits far noble and precious, as which do lead us to his everlasting kingdom; must it not need be that we be too lewd, if we be not drawn unto him? And if we take occasion to forget him for all his drawing of us unto him after that sort: what horrible damnation deserve we for such unthankfulness? You see then in effect, that the thing which we have to remember upon this place, is that every of us must bethink him of the great number of benefits which he has received at Gods hand, and which we receive still day by day: and that the same must stir us up to put ourselves continually forward in going towards him, and teach us to do him homage for all things and in all respects. For we defile all his benefits, if the end whereunto we refer them be not the honoring and glorifying of him.
Again as touching the goods of this world: let us understand that our Lord cannot devise to do so little for us, or to give us so slender a portion of them, but we shall be exceedingly much beholden to him though he do no more: but if we perceives that he deals gently with us, and that he bears with us: that ought to quicken us up and to provoke us so much the more to come unto him. And therewithal let us beware that our unthankfulness lead us not to forget him, seeing it is not for naught that he warns his people here by the mouth of Moses, to beware that they forget him not when they came to the enjoying of the benefits which he would bestow upon them. For we have examples thereof even among ourselves. I pray you has not GOD wrought after a wonderful fashion here in planting of his Gospel, and moreover uttered his blessings in such sort, as they that perceive them not, must spite of their teeth know that he has showed his mighty arm? nevertheless I shall not need as now to blame mens unthankfulness, it is too apparent and openly known. For have not many been ashamed, yea and are not many ashamed still, to bethink themselves of the miserable state out of which God has delivered them? We hear how Moses says here, Forget not thy GOD which brought thee out of the land of bondage or bondmen. As if he should say, when GOD shall have granted you the grace, to dwell quietly in the land which he will give you in possession: call to mind the state wherein you have been, that you may acknowledge the good which GOD has done you in delivery you from it. Here then are two things done you to understand: The one is, that the present benefits must provoke you to honor him that has showed himself so liberal towards you: [and the other is,] that the remembering of your former miseries, must always humble you and hold you in awe, so as ye mount not up in pride to like well of yourselves and to be puffed up, nor the prosperity that is given that make you to forget what bondage you have been in.
Now although this was spoken to the children of Israel, I pray you does it not fitly agree unto us? Ought not we to consider well to whom we be beholden for this change, that God has vouchsafed to give his children (as you would say) a quiet nest here, so as they which were oppressed and overlaid with bondage and tyranny, are now at full liberty, and enjoy the things which they never hoped nor looked for? Seeing then that our Lord shows himself so gracious, are we on our side to be excused, if we fear him not? Though all the world might be acquit, and all men scape Gods hand for unknowing him: yet deserve we to be condemned in that behalf. But ought not the remembrance of all the miseries whereout we be scape, to be so printed in our hearts as we might live continually in awe of our God?
And although we have prosperity as now, let it not puff us up nor minister occasion to us to stand too much in our own conceits. And generally, ought not all Citizens, Burgesses, yea and strangers of Geneva to bethink themselves thus? It is not long ago since we were in such bondage and tyranny in this City, as there was no likelihood that ever we should have scaped them. Nay rather we seemed to have been as a people forlorn and past hope of recovery: and yet has our GOD looked mercifully upon our miseries, and provided remedy for them, and that after such sort as men would never have thought, and as surmounted our desire The Citizens and Burgesses that have been privy to the calamities and miseries from the which GOD has delivered them, have they not good cause to magnify such goodness and mercy? And as for the strangers whom God has conveyed hither as it were into his fold, ought they not to consider thus with themselves? Alas, we were as in the gulf of hell in the horrible desolation of the popedom, and God has pitied us, insomuch that he has reached us his hand to take us thence and to bring us hither into his Church, that we might worship him with one common accord: Now then let us put this text in vre, seeing it was not written only for the people of Israel, but also ought to serve us nowadays more than ever it did. For seeing that the Gospel is preached unto us, should we look for an Angel from heaven, to give us larger certainty, when we see that God has so ratified his doctrine already for our instruction?
Now let us kneel downs in the presence of our good God with acknowledgement of our faults, praying him to mortify us in all our affections and wicked lusts, and to renew us so gain, that being governed by his holy Ghost, we may desire nothing but to submit ourselves unto him, and to profit more and more in his doctrine, that we may be settled in his fear and love, even until he have rid us of all imperfections and vices. And so let us all say, Almighty God heavenly father, and c.
On Monday, the 29th of July
1555 The forty eighth Sermon, which
is the fourth upon the sixth
Chapter
13 Thou shall fear, and c.
14 You shall not walk after other Gods, I meant the Gods of the Nations which are round about you: 15 (For the Lord thy God is a jealous God in the middes of thee:) for fear left the wrath of the Lord thy God be kindled against thee, and he root thee out of the Land e have seen heretofore, that the wellspring of all mischief is the forgetting of our God after he has once showed himself to us, and that we have once known his will. And this is the warning that Moses gave unto the people, that when they had once their sill of Gods benefits, they should not forget him to whom, they were so greatly bound. Pursuing still the same matter, he adds, Fear the Everlasting, your God. Wherein he shows what it is to mind God aright: namely that it is not a bare musing or speaking of him only, but a yielding of his due honor unto him. For it is not possible that we should think upon God and not be moved to honor him unless we make an idol of him? For when Gods majesty comes to our remembrance, must it not need touch us to humble ourselves under the same? Ought we not to underhand that he has created us with condition to be wholly at this devotion, and to dedicate ourselves to his service? Then let us mark, that the remembering of God imports the reverencing of him. And so, to fear
GOD, and not to forget him, are two grounds which are so knit together as they cannot be put asunder. Again, unto Fear Moses adds
Service, that is to say, the worshipping of him. For the term Service betokens a dutiful submission and reverence, when men humble themselves before GOD, and yield him the honor that is due to him to serve him withal, and is said of it here. Fear then goes for most; and from the same fear proceeds the dutiful submission that we yield unto him. I told you t hat it is all one as if we should protect, that we hold our life and all our goods of him, and that he is worthy to hold us under his subjection, and that we should glorify him in all respects, by referring all our works to the honoring of him. Thirdly he adds that men should swear by the name of God, which is a kind of confessing of our faith. For we have seen heretofore, that such as swear (I mean as they ought to swear) do take their oath by the name of God, because that only he is the sufficient witness of the truth, and will judge all such as turn his truth into leasing. And so in this text
Moses shows again, that when we have worshipped GOD, we must also make a declaration of our faith, so as men may perceive us to be his people, and that he reigns among us, that we be free from all superstition and idolatry, and that we hold none other religion than that which the living GOD has given us. That is the sum of the things contained here.
Now that we may fare the better by this doctrine, we must understand that GOD accepts not any service at our hands, except that first and foremost we have learned to fear him, that is to say, to yield him such reverence, as to be desirous to obey him, and to be ruled by him, and to grant him all superiority over us. Then if men take never to muc travelling doing this and that, and in the meanwhile have not the fear of GOD rooted in their hearts: all that ever they do is but vanity and lost labor. And therefore let not our only hands and feet be applied to well doing, neither let our endeavor be so employed upon outward works, as the said root should not go before: But let us conceive such knowledge of GOD, as our whole seeking may be to submit ourselves unto him, so as we may say, Seeing that GOD has shaped us, is it not reason that he should. Now then let us put this text in use, seeing it was not written only for the people of Israel, but also ought to serve us nowadays more than ever it did. For seeing that the Gospel is preached to us, should we look for an Angel from heaven, to give us larger certainty, when we see that God has so ratified his doctrine already for our instruction?
Now let us kneel down in the presence of our good God with acknowledgment of our faults, praying him to mortify us in all our affections and wicked lusts, and to renew us so again, that being governed by his holy Ghost, we may desire nothing but to submit ourselves to him, and to profit more and more in his doctrine, that we may be settled in his fear and love, even until he have rid us of all imperfections and vices. And so let us all say, Almighty God heavenly father, & c.
On Monday, the 29 of July 1555
The 48th Sermon, which is the
fourth upon the sixth Chapter
13 You shall fear, & c.
14 You shall not walk after other Gods, I mean the Gods of the Nations which are round about you: 15 (For the Lord, you God is a jealous God in the midst of you:) for fear least the wrath of the Lord you God be kindled against you, and he root the you out of the Land.
We have seen heretofore, that we wellspring of all mischief is the forgetting of our God after he has once showed himself to us, and that we have once known his will. And this is the warning that Moses gave to the people, that when they had once their fill of Gods benefits, they should not forget him to whom they were so greatly bound. Pursuing still the same matter, he adds, Fear the Everlasting, your God, Wherein he shows what it is to mind God aright: namely that it is not a bare musing or speaking of him only, but a yielding of his due honor to him. For it is not possible that we should think upon God and not be moved to honor him unless we make an idol of him.
For when Gods majesty comes to our remembrance, must it not needs touch us to humble ourselves under the same? Ought we not to understand that he has created us with condition to be wholly at this devotion, and to dedicate ourselves to his service? Then let us mark, that the remembering of God imports the reverencing of him. And so, To fear GOD, and not to forget him, are two grounds which are so knit together as they cannot be put asunder. Again, to Fear Moses adds Service, that is to say, the worshipping of him. For the term
Service betokens a dutiful submission and reverence, when men humble themselves before GOD, and yield him the honor that is due to him to serve him withal, as is said of it here. Fear then goes for most: and from the same fear proceeds the dutiful submission that we yield to him. I told you that it is all one as if we should protest, that we hold our life and all our goods of him, and that he is worthy to hold us under his subjection, and that we should glorify him in all respects, by referring all our works to the honoring of him. Thirdly he adds that men should swear by the name of God, which is a kind of confessing of our faith. For we have seen heretofore, that such as swear (I mean as they ought to swear) do take their oath by the name of God, because that only he is the sufficient witness of the truth, and will judge all such as turn his truth into leasing. And so in this text
Moses shows again, that when we have worshipped GOD, we must also make a declaration of our faith, so as men may perceive us to be his people, and that he reigns among us, that we be free from all superstition and idolatry, and that we hold none other religion than that which the living GOD has given us. That is the sum of the things contained here.
Now, that we may far the better by this doctrine, we must understand that GOD accepts not any service at our hands, except that first and foremost we have learned to fear him, that is to say, to yield him such reverence, as to be desirous to obey him, and to be ruled by him, and to grant him all superiority over us. Then if men take never so much travel in doing this and that, and in the meanwhile have not the fear of GOD rooted in their hearts: all that ever they do is but vanity and lost labor. And therefore let not our only hands and feet be applied to well doing, neither let our endeavor be so employed upon outward works, as the said root should not go before: But let us conceive such knowledge of GOD, as our whole seeking may be to submit ourselves to him, so as we may say. Seeing that GOD has shaped us, is it not reason that he should reign over us? Seeing we be his creatures, should we not offer ourselves to him with all humility, that he might enjoy us? Seeing we hold all our goods of hi, is it not reason that we should do him homage for them, and that our life should be dedicated to him? Seeing he has done us the honor to be our father, ought we not to yield him childish obedience? This is the point which we must begin at, if we will keep
Gods Law, to please him well all our life long. Here withal let us mark what was said before: namely that in thinking upon God, we must not imagine a dead thing, but we must set his glorious majesty before our eyes, that we may be touched with the foresaid fear of him.
Moreover, when we fear our God, let us learn also to worship him.
For if a man boast that he fears God, and in the meanwhile despise all his commandments, so as he regards not to do him honor to whom he knows himself to be subject: is it not too gross hypocrisy?
Then let us mark that the fear of God brings with it a desirousness to serve him, and to direct our whole life according to his commandments, and specially to yield him the dutiful submission which he requires in our worshipping of him. For the mean whereby he will be separated from idols, is that whereas the hearten and unbelievers worship Gods invented of their own brain: we must show ourselves to have none other than the living God. And why? For by our yielding of that honor to him, we reject all the fancies that have been devised by men. And therefore with our fearing of the Lord, let us learn to show by our deeds, that our whole desire is to serve him.
Now this service is properly inward: that is to say, the chief points thereof are, that we put our whole trust in him, that we acknowledge all our good things to come of him, that we call upon him with the said trust, and that we yield him the praise of all things that he bestows upon us. This consists not in bare Ceremoniousness, but it lies altogether in the heart. And like as we must worship God by acknowledging all our good things to come of him, and that it is his only goodness whereto we be beholden, both for this present life and also for the hope of our salvation: so on the other part, we must make men privy to this our spiritual service which we yield to God, that they may commonly bear record thereof and be edified by our example. And all this respects the swearing that Moses speaks of here, saying, You shall swear by the name of your God.
It should seem at the first blush, that here is no great reason in this case: for we be but too forward and ready of ourselves to swear, without any furtherance thereto at Gods hand. Why then does Moses take order that we should swear by the name of GOD? By all likelihood he should rather have commanded us to abstain from all oaths, and have said, You shall not swear in any wise at all. But (as I have touched already) when oaths be made lawfully and according to Gods Law, we show that it is he whom we worship, and whose people we covet to be. Now let us consider the right use of oaths. The right use is, that if need require that the truth must be witnessed and warranted: then God must be brought in as a pledge. As how? He named himself the truth: and therefore in things unknown to men, we cannot have a fitter witness than him. When a man swears faithfully in a matter that is not known, saving that men would get the confession thereof at his hand: if he take the name of God [to witness], it is to show that he goes to work unfoundedly: like as in a case of Justice, if the Judge being desirous to find out the certainty at a witnesses hand, do cause him to lift up his hand to GOD: such swearing is as it were a doing of homage to GOD, as though the party should say: I know that GOD is the truth, and the judge of mens hearts, and I protest here that I speak as in his presence, even in truth, knowing well that I shall yield him an account of my saying.
Thus you see that the true use of oaths and swearing, is to warrant and ratify the truth when it is not known to men, in which kind of case God must be set as Judge, and the deponent must protest that he speaks as before him, to the intent there may be no counterfeiting at all. But yet is it not meant that it is Lawful for us to swear [in all cases], though we say the truth. For it may be that the matters are not of such weight and importance, that Gods name should be avouched: and then were it an un-hallowing or defiling of it. But if the matter deserve it and require it: then does God lend us his name, as has been declared in the last chapter before. He uses such courtesy towards us, as he is contented that we shall borrow his name to the end that the truth may be warranted by his record.
Thus we see now, after what sort it is lawful for us to swear: that is to know, when there is such a case as deserves it, and again when we cannot otherwise satisfy men, to show them that the thing which we say is certain and true, that they ought to stand to it. After that manner does God give us leave to swear by his name.
Now seeing it is so that he which swears does call God to witness, and also submit himself to punishment if he shall have abused his holy and sacred name: is it not a doing of homage to God? For our swearing by him is because h has sovereign Dominion over us, because it belongs to him to search our hearts, because he must be our judge, and because we must yield account of our whole life before him.
Seeing it is to that all that ever belongs to the one only God, is contained in an oath: must it not needs follow that it is a curled superstition, when we swear by the name of an idol? Yes: for the honor that is due to the only one God, is conveyed away to the creature. All they therefore which swear by any other than by the name of God, do show themselves unworthy to be his people, yes and that it is not long of them that they bereave him not of his due homage. Now we see how it was not for naught that Moses has told us here, that we must swear by the name of God. And indeed when the prophets intend to show that the right Religion shall be set up everywhere, they say that all tongues shall swear by the name of God.
The heathen men likewise had the same opinion, that their swearing by their idols was a token of their serving of them. And that was comprehended under the worship which they yielded to them. If they had not imagined that there was some divine majesty in an idol: they would never have sworn by the name of it. True it is that afterward they disguised their oaths, so as they swear likewise by their kings and princes: but that flattery was an un-hallowing of Gods name, and they themselves knew full well that they were blameworthy in so doing. For in going about to flatter men, they unjustly snatched to their idols that honor which they pretended to be due to them.
Seeing that the Infidels knew that an oath is kind of worshipping, should not they have been rightly taught, have a much more surer rule? Yes: and therefore let us mark well, that Moses in commanding men to swear by none but by the name of God, shows that therein they do him the honor of acknowledging him for only Judge, and attribute to him the office of searching mens hearts and thoughts, and of betraying the things that are secret and hidden, and finally acknowledge him to be the certain and infallible truth, and therefore that he is able to be sufficient witness thereof. That is the effect of that which he meant to say.
Now hereby we see, that such as swear by the names of creatures are idolatries, and rob God of the protestations which he will have men to make to him, inasmuch as he will have none to be so honored but himself. It is a common thing among the Papists to swear by the virgin Mary and by the rest of the saints. True it is, that men have not though that to be so great evil: but although there were no more but that, yet there appears to be manifest idolatry in so doing. For why?
They that swear by the virgin Mary, do set her in Gods feat, as though it belonged to her to judge the world: and a man could not devise to do greater wrong to our Lord Jesus Christ, than to attribute that thing to her which is given to him alone, yes and given to him in respect that he is God manifested in the flesh. Again, they attribute to her the searching and knowing of mens secret thoughts, which tide the Holy Scripture reserves peculiarly to God. Then is it horrible treachery to swear by the Virgin Mary, or by any other creature. And would God this superstition were utterly abolished among us, that it might never be had in remembrance any more. But what? There are a number of willful folk, from whom that cursed custom cannot be taken, and say what you will to them, they continue doted in it, insomuch that if a man do so point them to it with his finger, that as blind as they be they may set the mean how to yield God his due honor: yet all is one with them, they will not in any wise be made to believe it. And why? Because the devil has bewitched them.
Howsoever the case stand let us note that all such as swear by any other name than by the name of God, are idolatries. And why? I told you the reason before: namely because we cannot swear by the name of God, but we must confess that he is our judge, and that it is only he to whom it belongs to know our secret thoughts, and to punish us for falsifying his truth and for turning of it into a lie, whereas we should bear witness to it. And let us mark that one kind is put for all of that sort. By reason whereof we be commanded, not only to swear by the name of God, but also to yield such confession of him before men, as we may show ourselves to be his people indeed, and that we would fine that he should reign among us, and that his name should be glorified. And so let us extend this lesson generally to the honoring of God, so that if the case concern religion, we given not that thing to creatures, which our Lord tells us is peculiar to himself.
And therefore when so ever we speak of the name of God, let us yield him all that belongs to him, let those things be reserved to him, and let us not bereave him of his honor, to give it away by pieces and collapse to men and other creatures. This extends very far.
Nevertheless it is enough for us to be admonished in fair words, that when Moses says we must swear by the name of God it is as much as if he should say, my friends, like as you worship the Lord, so must you also maintain his honor before men. Insomuch that if any man will compel you to transform or change your religion, you shall not suffer it in any case whatsoever: but stand still in this incorruptness to say, we have the one God who has called us to him, and both created and redeemed us: and therefore it is good reason that we should be his heritage, and continue wholly his. Thus you see in effect what Moses meant to utter in this text.
But here we see the forwardness that is in men, which is a thing greatly to be lamented. For an oath (as I said) ought to be a record of that honor which we yield to God: and we see how men clean contrariwise will needs spite him in using of oaths. First of all, when men swear unadvisedly, is it not a manifest despising of Gods name?
It must be rapt out when there is neither why nor wherefore. The talk shall be but of mirth and laughter: and yet notwithstanding Gods name must be mingled with it. And is not that too great and too shameful a scorning of him? Nay moreover, a mans patience is no sooner stirred, so as he enters into a little choler: but by and by gods name must answer for it. In so much that it is not enough for them to some out their rage against their neighbors, but they must also step up against God, and show themselves wide and stark mad. And they be no simple oaths which they use: but oaths matched with blasphemy, whereby the majesty of Gods name is as good as trampled underfoot. Oaths are referred to nothing less than to the end that I speak of, (that is to wit to the glorifying of God among us) when they be applied to so devilish outrages as the willful defying of God, and the scorning of his name, by tossing it to and fro like a tennis ball, without yielding any reverence to it. And therefore let us learn that it is too detestable advice when trifling oaths are so rise among us, and also that in our choleric passions of impatience Gods name should be so rent and torn, and that men are not contented to have sworn after some simple manner, but also take up kinds of oaths that are matched with blasphemy, so as it appears that their intent is to make war against God, and even to spy him when they cannot be revenged of men. Thus you see what we have to mark upon this text. Therefore to be short, let us understand it is not enough for us, that the spiritual service which we owe to God be yielded incorruptly to him: that is to know, that we put our trust in him, that we call upon him, and that we offer him our souls and bodies in sacrifice: but we must also show openly before men what religion we hold of, and we must make it known that we be separated from all the defilements of the Infidels and unbelievers. The thing which is expressly required here, is that when oaths are to be used, we must use them with such sobriety as God may be glorified, and that when so ever we swear, we must bear in mind that God is to be reverenced as our judge, and offer ourselves in such wise before him, as he suffer not any falsehood to abide unpunished, and as we yield to him the office of searching even our hearts. If we deal so: then shall our oaths be holy to him, and accepted as a part and portion of the service that he requires and allows. And by that means we shall abhor and loath not only the blasphemies whereby he is spied out of measure: but also all fond and trifling oaths, that are made without cause or reason. Thus we see in few words what we have to note, and how this text is to be put in use.
Now Moses adds immediately, You shall not follow any other Gods, the Gods of the heathen which dwell round about you. When he fails, you shall not follow any other Gods: he shows us that we cannot mingle the true religion with any abuses, or with anything devised by unbelievers, but by and by all is marred, and God disavows it, as soon as we swerve one way or other from the plain truth, and from the rule that he has given us. For it is not said simply, you shall not renounce your GOD: but they be forbidden to follow any other Gods.
So then let us mark well, that if we intend to serve the living God, we must hold ourselves to him alone: and worship him with such incorruptness, as all idols be utterly cast down: and all superstitions cut off and cast behind us. And if this were well observed, we should no more be put to such pains, neither should we have so many bickering as we have. For what cause the troubles that are nowadays in the world, and that there is such division between us and the Papists? For both of us confess that there is but one God: that ground is common to us both, both of us name him the maker of heaven and earth, and both of us take Jesus Christ for our redeemer: and yet notwithstanding we be at so great odds, that the Turks and the Jews are not more divided from us than the Papists are. Whereof comes this? Now that the Papists do utterly renounce GOD: but because they will needs make a mingled and confused hotchpotch of all the Religions of the world. They have raked together all abuses, all
Satans trumpery, and all the superstitions that ever have been: and that term they the service of God. It is no part of their meaning to hold themselves to the pureness of the Holy Scripture, and of the Law and the Gospel: but to the things which they have devised of their own brain. They will needs have those things mingled with the pure feed: and that is such a corruption, as God is utterly shaken off by it. Although men think it not, or at leastwise confess is not with their mouth: yet has he no more place where those things are. So then (as I said before), if this saying which forbids us to follow any other Gods were well observed: we might easily agree nowadays with the Papists. For the controversy here concerns not the only name.
True it is that the Papists call not their Saints which they have forged, their Gods: but yet they serve them and worship them as Gods. And therewithal they have devised such laws and ordinances as they think good: and yet the thing which they term Gods service, is but utter folly of their own invention. Now it is a flat following of the Gods of the Paynims, when men use strange fashions in the serving of God, and instead of praying to him alone, do call upon the creatures, so as they cannot tell whom to choose when all comes to all. And therefore let us bear well in mind the meaning of Moses: which is, that to worship God aright, we must stick simply to his word: we must stop our ears against all things that are brought us from elsewhere: we must not admit anything but that which we have from God only. Let us then submit it ourselves wholly to the obeying of our god, and not receive anything which proceeds not out of his mouth. And if we follow not that rule, but give ear to all Satans trumpery, and to all manner of superstitions invented by man: then have strange Gods their full scope among us. Although we give them not the name of Gods: yet has not our God the thing that belongs to him for the serving of him according to his only will.
And Moses says expressly, namely the Gods of the nations that dwell roundabout you. As if he should say, it will not serve for excuse to allege contrary examples, that such and such do so: none of all those things will pass in account. But if we will needs shield ourselves with men: our Lord will disallow such shifts. That is the cause why Moses speaks here expressly of the nations that were roundabout them. And therefore let us bear well in mind, that to have the true and right religion, we must not inquire what men do, but we must hear God speak, and agree to whatsoever he says to us. And although we see the whole world against us: yet must we not to abashed. For what are men in comparison of our God? Dare we make such comparison, that men should rather be heard than God, and that they should have more authority than him? But so we do when we be not contented with Gods pure and simple word, but allege mens doings and devices to the contrary. Wherefore let us bear well in mind, that we must no esteem the true religion by the ways which we see men walk: but although we be hemmed in roundabout with idolatry, and see nothing but stumbling blocks about us, and we meet with store of encounters to tempt us and to seduce us: yet must we not e moved therefore, but rest steadfastly upon the things which our Lord shall have told us. Have we Gods words? Let that suffice us: But let us go on: I see that the world does so, I see men behave themselves after that manner. I see great countries use that fashion. Yes, but yet our Lord does well deserve to be obeyed. Though men draw all the clean contrary way: yet must they not bear such sway with us as to make us to check against our God. Mark it for a special point, that we must renounce all that ever men can say or do, if we intend to serve our God duly. And hereby we see how sore the ignorant wretches and beguiled, which wean themselves to be armed with good defense when they can say, Oh, it was not of mine own devising, it was the fashion of our ancestors and forefathers, they do so in France and Italy. But what does Moses say? Though all the world conspire in superstition, and you sees never so many trades of life differing one from another: yet must you not fleet, but stand fast nevertheless in the faith which you holds from Gods word, and has learned of him.
Content yourself with that, and defy all men: pass not for the whole world, let is bear no sway at all with you, when the case concerns
Gods truth. When the case concerns Gods truth. Seeing it is so then, let us assure ourselves it is a miserable excuse to allege the examples of men to ground ourselves upon, considering that our Lord will have us receive his word in such wise, as all the world may not be able to thrust us from it. And therewithal let us mark also, that for as much as the devil casts temptations in our ways: we have need to be armed and fenced. It is not without cause said here. You shall not follow after the Gods of the Nations that are about you. For God regards the weakness of his people, and sees that they should soon be turned away from the true and pure religion, if they were not restrained with this bridle. Take heed to yourself, for you shall be tempted, because you shall be beset on all sides with stumbling blocks.
Now if this were spoken in old time to the Jews: it points also to us at this day: for we be not stronger than they were. Let us not bear ourselves in hand that there is such a strength and stoutness in us, that we be able to hold our own when we once know Gods truth. For come the devil once to imbrue us with the false doctrine, and to draw us to superstition: we be carried away out of hand. Seeing then that we be so weak: let us learn to fence ourselves against corruptions, that we may beat back temptations when they assail us. And we see in what plight we be. For our Lord holds us here as it were under his hand: whereas in the meanwhile if we look about us, we shall see the wretched world corrupted with all abominations. We see how Gods service is utterly defaced, and Idolatry reigns everywhere. Now then if we depended upon men, what would become of us? But seeing it is so that we might be overwhelmed by such stumbling blocks, let us look that we arm ourselves with that which is said here: that is to know, that we may boldly walk on in the Religion which we hold by Gods word, and laugh them all to scorn which swerve from it.
Accordingly also as there are some which think, alas, shall I be wiser than so many nations whom I see live otherwise? Behold, the great kings, behold, the wisest men of the world hold of that religion: and should I not stand too much in mine own conceit, if I should not agree to it as well as they? The question is not here, whether they or we be the wiser: but whether God ought to bear all the sway and to be acknowledged to be only wise, so as there is nothing but foolishness in us, until we have learned to submit ourselves to him.
Therefore let us be fully resolved of this, that we must not turn aside neither one way nor other, though they that dwell about us do hold strange religions: but we must stand fast grounded upon Gods word, and hold ourselves contented with this, that he allows us though the world dislike us and condemn us. For we know that if we follow Gods word, we shall one day judge them which do now condemn us: and that it is a devilish malapropos for them to behave themselves so after their own fancy and liking. Thus much concerning the point where Moses shows that the people must not follow the strange Gods that were worshipped in all the countries about them.
But this extends yet much further: namely that although the world flow out into all naughtiness: yet shall not we be excused, if we be corrupted as all the rest be. And why so? It is not for naught that our Lord has sanctified us to himself. In these days we see blasphemy, we see murder, we see envy, malice, and backbiting, we see whoredom, wantonness and such other things reign almost everywhere, and to have their full scope: now if we should allege this for an excuse to do evil, it would not serve our turn. For although we were hedged in with thorns roundabout: yet ought we to walk in such sort, as we might persist in the serving of our God. Yes and even when we see nothing but naughtiness everywhere: let us understand that our Lord intends to hold us in the straighter awe. And therefore we must always set this saying before our eyes: Take heed to yourself, and beware that you be not corrupted, seeing you cannot open thin eyes, but you shall meet with some evil thing or other to allure you to naughtiness. Thus you see how we have need to live so much the more warily and carefully in these days, forasmuch as the devil has obtained to pervert the whole world. Therefore let us mark well this saying, that we must not follow the trumpery that is roundabout us.
Now Moses adds, The Lord that is in the midst of you, is jealous.
Beware therefore that his wrath kindle not, or that his countenance wax not angry (for the Hebrew word that he uses in this place betokens the countenance, and by similitude and translation it betokens wrath or anger,) least you be rooted out of the land which the Lord you God has given you. In this text Moses meant to prove by particular, that if men abuse Gods goodness, in the end they shall not be able to shun or escape his hand. God (says he) is in the midst of you: and he is jealous: and therefore beware of his wrath. When as he says, Gods is in the midst of you: it is an upbraiding of the Jews with the grace that was given them, in that God had communicated himself so familiarly to them. And it serves to make us the more blameworthy, if we serve him not in all pureness. We know that the more benefits we receive at Gods hand, the more he binds us to him.
Now he dwelt in the midst of this people, and kept his residence there: it was meet therefore that they should have considered the more advisedly, that seeing god came so near to them, and had made that to feel his goodness: they should not have turned away from him, nor from the true religion, forasmuch as if they did so, they should be the more to blame. As if it were said, As touching the Paynims and Infidels, it is true that they shall at length yield account: they may well blindfold their own eyes as now by soothing themselves but yet shall they be driven to know that God has not surrendered nor given over his right. And whereas they abuse themselves in their false religion, and yet think not themselves to be beguiled: [the time will come that] they shall know it to their cost.
But yet they be excusable in comparison of you. For they be blind wretches walking in darkness, our Lord is a stranger to them, and he has not vouchsafed to draw them to him, nor to gather them as it were into his flock. You see then that they be as it were in utter confusion. But it is not so with you: for a man may justly cast you in your teeth, that you have falsified the faith which you gave to your God. You ought to be well acquainted with him because he fits in the midst of you, and he has chosen you for his people, and you also have perceived him. For you have his power which fails you not: he hears you, and he shows himself favorable in all your requests. Seeing then that your God dwells among you: you ought to understand that there is not any other thing whereby you should be instructed than his law: and you ought to know after what manner he will have your lives ordered. Since it is so, assure yourselves that so much the horrible vengeance will light upon you, if you step aside. You shall not pass the same way that the ignorant wretches and unbelievers do: but you shall be punished a hundredfold more grievously for your unthankfulness, in that you have not offended God, through ignorance, but through spiteful willfulness, so as he could not hold you under his yoke nor wield you, though he gathered you into his flock to be your shepherd and governor.
Although this were spoken a good while ago to the Jews: yet it concerns us likewise. For we see how our Lord sits in the midst of us.
First we have this promise concerning the church, This is my resting place, here will I dwell forever. Besides this, experience teaches us, your Lord not only will dwell among us: but also avows our souls and bodies to be his temple and that we be members of our Lord Jesus
Christ, in whom dwells the whole fullness of the godhead. Now then ought not every man to dedicate himself to God, as though he were his temple? And again we know how it is said, that God dwells in us by his holy spirit. So then, God is not only familiar with us as he was with the people of old time, whom he said he would hold as it were in his lap: but also he dwells in every of us. Seeing it is so: if we turn away to the superstitions of the heathen, if we will needs resemble the unbelievers in defiling ourselves with them, and if we will needs make a hotchpotch or mingle mangle (as they term it): think we that such unthankfulness shall escape unpunished, considering that our Lord comes so nigh to us? No: and yet for all that, after we have rushed against him, we run gadding away from him like stray beasts.
Thus you see what we have to remember upon this saying, where Moses declares that God rests among the people of Israel.
And here withal he says that God is jealous and therefore we must beware that we kindle not his wrath. Whereby he does us to understand, that Gods dwelling among us, is not to be despised at our hands. True it is that he will be loving to us, and he tells us that he will bear with our infirmities, and that he is always pitiful.
Although we deserve to sink under his hand: yet will he always show mercy towards us. But does it follow therefore, that he will be scorned at our hands, and that we may come prancing against him to despise him? No: but contrariwise, forasmuch as he shows himself gracious and loving towards us, it ought to break and soften our hearts, to make us submit ourselves wholly to him, and at leastwise to apply ourselves altogether to the serving and honoring of him, when he prevents us through his free goodness. Then let us mark well, that when our Lord is near to us, although it be of purpose to make us glad, and also to give us content and rest: yet notwithstanding he ceases not to be zealous in the maintaining of his glory, neither will he suffer it to be trampled underfoot, without sending horrible vengeance for it. Do we then know that our Lord dwells among us? Let us on our side beware that we sanctify ourselves wholly to him, for fear his wrath be kindled, that is say, least he withdraw his goodness which he has once shows towards us, and bereave us of it as we deserve, and therewithal power out his wrath upon us, when he sees that he cannot win us, nor any whit prevail by showing himself pitiful in bearing with us with such loving kindness and gentleness as he does. You see then after what sort we ought to use that goodness and patience of our Lord. That is to know, knowing that we may boldly stay upon him, not doubting but that he will be favorable to us, we nevertheless must endeavor and enforce ourselves to the uttermost of our power to serve and honor him. And forasmuch as we cannot do it of ourselves: we must pray him to hold us in such obedience by his holy spirit, as our whole seeking maybe to show that his coming so to us is not in vain, but that we be truly knit to him, and that he has set such a holy and inviolable bond between him and us, that as he once gave himself to us to be our inheritance, so he also possesses us, and makes us to be thoroughly contented with him, and to proceed in such wise in profiting to his honor and glory, as our whole life may show that we desire nothing else but to be retained under his protection.
Now let us kneel down in the presence of our good God with acknowledgment of our faults, praying him to humble us more and more by true repentance, so as we may not only be sorry for our faults, but also amend them and submit ourselves dutifully to him, to the intent we may be more and more rid of all our naughty lusts, and be clothed again with his righteousness, that by the shining of his image in us, we may show ourselves to be his true children and that our desire is to be ruled by his holy spirit, even until he have made us partakers of his heavenly glory. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, &
On Tuesday, the 30th of July
1555 The 49th Sermon which is the
fifth upon the sixth Chapter
15 For the Lord & c.
16 You shall not tempt the Lord your God as you tempted him in Massa.
17 You shall keep the commandments of the Lord your God diligently, and his testimonies and ordinances which he has commanded you.
18 You shall do the thing that is right and good in the sight of the Lord, that it may go well with you, and that you must go into this good land and possess it according as the Lord has sworn to your fathers.
19 And that he may beat back thin enemies before you, as the Lord has said.
We saw yesterday how Moses showed the people, that forasmuch as God vouchsafed to dwell among them, they also ought to live in his fear. And we likewise must think, that his approaching to us after that sort, is not to be despised of us, but rather to the intent that his goodness should provoke us to honor him the more. And there was a threatening added immediately, For fear least you be bereft of the land which your God has now given you. Wherein Moses declared, that when we have received any good already at Gods hand, we must not be proud of it, but rather yield him due honor for it, that we may enjoy it still: for after as he showed himself liberal to us, so does he bind us to him. And therefore let us mark, that when we have the possession of his benefits, it is not to the end w should fall asleep in them, but rather have a greater care to serve and honor him. And here withal let us note, that under this term of that land of Canaan, Moses comprehended generally all that belonged to the peoples election: for that land was an outward testimony thereof. Therefore in effect he meant to say, Behold, God has chosen you to be of his household and Church: will you continue therein? Then must you be careful to honor him, and walk after his guiding.
Now to apply the same to our use, it is all one as if a man should say to us, seeing that God has promised to be our father and Savior, let us fear him, to the intent he may continue always so. And this imports that he will have a care of us, during this mortal life of ours.
And although we pass through many miseries, yet will he deliver us from them. Howbeit that his defending of us in this world is not the chief benefit, nor the thing that we must stay upon, but we must mount up higher to the endless life. And so to be short, when so ever we think upon the benefits that god has given us, let us understand that he can well bereave us of them as soon as we abuse them, and pluck away our feathers that make us so proud. For his bestowing of his benefits upon us, is not to the intent that we should despise him, and take occasion to stand in our own conceits, and so be negligent and call no more upon him: but the blessings which we enjoy tend to this end we should daily and hourly have the better regard of him, and lift up our minds on high to yield him due thanks, and to glorify him in our whole life. Now hereunto Moses adds, You shall not tempt the Lord you God, as you served him in Massa. Hereby he means that the people must not abuse gods patience. As if he should say, look well to it my friends: although god deal gently with you, you must not think but your sins shall come to account, if you serve him not with all humility. If you say, we be Gods friends, we need not be afraid that he will be angry with us or work us any displeasure, for we see how well he deals with us: beware how you dally so with him, for you know what befell to your fathers in Massa. Therefore do no more so, but prevent the chastisements of your God, and before he arm himself against you, know him to be your judge, and tarry not till he show forth the tokens of his wrath and vengeance by his deeds, but in that meantime while he uses mildness and gentleness, consider that he allures you to repentance, and so let every man be provoked to amend his faults, that God may be honored by that mean. For if you tempt him again, he will not bear it. He sharply punished your fathers in Massa: but you shall feel much greater and horrible punishment, if you go on still. And let us mark, that here he touches the story which is written more at length in the seventeenth of Exodus. There it is said that the people being in a dry place of the wilderness, did grudge and repine against Moses, because they had no drink, crying out that they were betrayed, because there was no more water in the desert, so as it had been better for them to have tarried still in Egypt, where were graves now to have buried them in God punished the people with the biting of Serpents: but yet howsoever they feared he had pity upon them, and used mercy towards them, sending remedy convenient for the same. And yet notwithstanding his will is to have the name thereof to continue still, for a memorial to upbraid the people with their unthankfulness. It is his pleasure that it should remain still, to the intent that the children might know that their fathers were rebels: for that word Massa betokens as much as temptation. Now for the better understanding the things that are said here, we must consider what it is to tempt
God: for that is done diverse ways. But chiefly it is said that we tempt
God, when we be too important in requiring more than is lawful for us, and when we will needs have further trail of his power and ability than pleases him, so as we fall to spiting of him as if we would say, Go to we shall see now whether God be mighty or no: let him do what we will have him to do. When we go to work with such outage, and have no modesty nor stay of ourselves, so as we consider not what is lawful for us, but will needs have God to please us without awe or measure: then do we tempt him. And why so? This word Tempt betokens properly to assay or try. See now, God is willing to utter his power, howbeit not at our pleasure neither were it reason that he should be subject to us. True it is that he uses this amiable kind of speech, that he will do the will of such as fear him. But this will is meant, not of an inordinate lust when men take leave to crave whatsoever comes in their mind: but of the desire that is subject and conformable to Gods ordinance, so far forth as he gives us leave. And by that means God is glorified. It is not meant that he will do whatsoever comes in our head: for that would oftentimes turn to our undoing. As for example, when he gave the people flesh: it had been much better for them to have died for hunger, than to have crammed and glutted themselves after that fashion insatiably in despite in despite of God. But God performs our will, when we be obedient to him, and have respect to goodness in all our requests, according as S.
John exhorts us to attempt nothing further than pleases him. If we do so, God will also pleasure us. But if we come malapert with a lofty countenance, to say I will try whether God can do this or no: [we shall come short of our desires.] What? Is it a convenient fashion of dealing, that we should step forth so to try God, and that we will needs have him to give us proof of his power by making himself subject to us? Is it not a devilish malapert that carries us so away?
Yes. So then, we see now what is signified by this word Tempt, namely a trying of God, as though we doubted of his power or ability, and a repining at him and a charging of him with infirmity when he does not what so ever we lust, so as we measure him by the things that we perceive with our eyes. That is the temptation which is forbidden here. And indeed our Lord Jesus Christ is a good and faithful expounder of this text. For he alleged it to beat back Satan, as is written in the fourth of S. Mathew. Yes and that devil himself takes the holy scripture to tempt our Lord with all, facing him with this text, It is written that God has given his Angels charge over you, to bear you up in their hands, and not to suffer you to dash your foot against a stone. Well then, here upon we may gather, that God has committed us to the keeping of his Angels, so as we shall be both up by them, and preserved from all evil that may encounter us. We must assure ourselves of that. But yet it is said therewithal, that they shall keep us in all our ways, that is to say, which we have to go in. Now then, let us keep on our ways, that is to say, let us look about us how
God has disposed our life, and let us not attempt anything rashly and upon our own head, but let every of us consider his own calling: and then we may be sure that Gods hand shall always be reached out over us, and that Angels of heaven shall travel after us: let us not doubt of it. Nevertheless what so ever come of it, let us not pass the bounds and lifts that he has set us, nor play the loss colts to say, I will go try this or that: for that were a tempting of God. Why so? For whomsoever lifts not to take pains, but says: is not God able enough to maintain me? He tries gods power too far. For why? God has promised that his blessing shall be upon the hands of them that take pains. His, will is the land should be tilled, and the men should follow husbandry, and other labors, every one according to his calling. And yet notwithstanding if they will needs refuse all this, and disdain to use those ordinary means: is it not a tempting of him what he can do? It is all one as if I should step up into the pulpit, without vouchsafing to look upon any book, and fondly imagine to say thus in myself: tosh, when I come thither, god will give me enough whereof to speak, and in the meanwhile I hold scorn to read, or to study beforehand what I shall speak, and come hither without minding how to apply that holy scripture to that edifying to the people, by reason whereof I should play that presumptuous fool, and God also would put me to shame for mine over-boldness. In like case is it with all other things. So then we see in effect that to tempt God, is to be unruly, and to omit the means which God given us and sets down to us, and to refuse to put that to their right use, so as we will needs have God served after our own fond liking, and make him as it were subject to us. And forasmuch as our Lord Jesus Christ alleged this same text against Satan: we see which is the true and natural sense thereof.
Now then, whereas it is said, You shall not tempt your God: It is all one as if Moses had said, my friends, beware you play not mock holiday. When God is patient, and powers not out his rigor upon you at the first dash: think not that therefore you shall scope scot free, neither take occasion to fall asleep and to flatter yourselves for it: but live in fear, and prevent the wrath which God has not yet powered out upon you, because he spares you. To be short, we be said to tempt god, when we abuse his benefits which we possess, and which he has put into our hands and in the meanwhile acknowledge not him to be the founder of them. For why? Under pretence that God deals gently with us, we bears ourselves in hand that we may despise him. And that is a turning of his goodness to the clean contrary end that it ought to be applied. Does not god apply himself to us, of purpose to win us, and to the end that we should have his love so printed in our hearts, as we might be wholly knit to him and made one with him? But if every of us do contrariwise run at rovers, and devour the goods that has bestowed upon us: is it not a tempting of him? Yes. And above all things whereas it has pleased him to impart to us the doctrine of salvation: it is to the intent we should take him for our father, and Jesus Christ for our shepherd, and that we should hearken to his voice. Again he has taken us as it were into his house, to the intent we should be his very household folk, applying ourselves more and more to him, and be utterly separated from the unbelievers, by dedicating our whole life to him. But on the contrary part, if we will needs be unruly, and yet in the meanwhile vaunt ourselves of having the Gospel, insomuch that we feed ourselves with this vain hope to say, Oh, ho, seeing we have Gods word, he cannot but love us, for it is his power to the salvation of all that believe: I say if men dally after this sort, and abuse the name of faith to make a shrouding sheet of it, to the end they may give themselves the more boldly to all naughtiness: it is a tempting of God. For inasmuch as he utters not his power at first dash by thundering down upon them: he seems to them to be as a little babe and a weakling, and so they play with him [at their pleasure]. Therefore let us learn to fear God: and although we perceive not that he has drawn his sword, bent his bow, and made ready his arrows, against us: yet let us not tarry till the fire of his vengeance be kindled upon us, but consider that the sentence thereof shall be executed upon all the despisers of his majesty, though they feel nothing of it for a time. Thus you see how we be forbidden to tempt the Lord in the time of prosperity. To be short, let us learn to fear God while he bears with us. For it we say with these mockers, what I pray you? Does not God show himself gracious and favorable towards us, in that he does us so much good? It is all one as if we scorned his power and should say, yes, it is true that men threaten us with Gods punishments, but where be they? We perceive no likelihood of them. When we speak after the manner, it is a defying of him, as though we would say, Let us tarry a while and see what he can do. Yes, it is moreover as good as a bereaving of him of his power, and a making of him to be an idol: and is not that (in effect) a denying that he is the judge of the world? Wherefore to that intent we may not tempt God, let us learn to live humbly and warily.
Although we be at our ease and rest, and although there be no show or likelihood that God will send and adversity or affliction upon us: let us not measure his power by our perseverance, not after that which we see: but even when his scourges seem to be very far off from us, let us be as much afraid of them, as if we felt the stripes of them already. Thus you see in effect how we ought to put this text in practice.
Now whereas Moses adds, As you tempted him in Massa: It is all one as if he had said, seeing you have escaped for one brunt, come no more there. For whereas your God showed himself merciful at that time: his meaning was that you should not understand, that he lifted not to be tempted. Wherefore seeing he has withdrawn his hand from you, let it not be an occasion to deceive you hereafter, that you should take courage to tempt him anymore: for when men provoke him so often, it is not for them to look for mercy and favor at his hand.
Now we see to what purpose Moses alleges the temptation wherewith the Jews tempted God in Massa. And thereby we be taught, that when we have done any fault, we must bethink us of it, to the intent we may do no more so. And instead of taking occasion to grudge at God through impatience: we must humble ourselves the more under his awe. When we have offended him after that sort, and obtained forgiveness: it is to the end we should take the better heed all our life after, and that the remembrance of our evil doing should abide printed in our hearts, until we have showed that Gods goodness has booted us as well as his scourges and corrections. And therefore, to be short, when God chastises us, let us beware that we receive instruction by it: and when he forgives us, let us look that we take such taste of his goodness, as may inflame our hearts and minds to honor him the more. Whereas the unbelievers do mock God when he spares them, and make no reckoning of it, but bear themselves in hand that they be discharged, if he punish them not out of hand: you see that the faithful must by all means stir up themselves to fear and honor God so much the more carefully and warily. When he chastises the unbelievers, they fret and storm and grind their teeth at him, and their rebelliousness increases more and more, even until it come to stark madness. Now then, whereas the unbelievers are so forward, that howsoever God deal with them they become still worse and worse: let us think well upon this, even to return into the right way, whether it be that God lift up his hand to chastise us, or that he make delay and pity our infirmities as not being willing to punish them at all: To this purpose is Massa spoken of in this place. And so, to be short, when we have committed any grievous offence I mean publicly, so as there is any disorder among us and God is offended: let us bethink ourselves thus: Alas, seeing that God has showed himself a father for all our provoking of him, and yet nevertheless receives us to mercy: let us do so no more, Seeing God has pitied us and reached us his hand, even when we deserved to have been destroyed, which thing he has not suffered to come to pass: let us beware and take heed that we give not too much scope to our lusts, so as they should make us to slip from him, and to overshoot ourselves so far, as to run into the way of damnation. After this manner (say I) must the faithful quicken up themselves, bearing in mind that when they have once overshot themselves, and forsaken the right way: they must call themselves home again to walk awfully ever after, and betake themselves into Gods hand, that he may guide them and not suffer them to be so overseen anymore. Also we must do the like particularly. When any man shall have been overseen for a time, and not have dealt so warily as he ought to have done, even after he knows Gods truth: let him bethink himself thus: Alas, I have been unthankful to my God, and for as much as I have starred away from him, I am worthy to be utterly confounded: but yet has not he suffered that to come to pass. Now then what is to be done on my part? It is not meet that I should forget the faults which I have committed, but that I should think upon them, and bear the bitterness of them still about me in my heart. After that manner must every of us deal, say I: not as distrusting God, or to provoke ourselves to any despair: but to rein ourselves the shorter, and to hold ourselves the more in awe. For as soon as a man does but lift himself up, by and by he overshoots himself if God let him alone. Hat is the thing which we have to note in this text, where Moses says that they just not tempt God, as they tempted him once before in Massa. And for the same cause and to the same purpose also is it spoken of in the Psalm, where it is said, Today if you hear his voice harden not your hearts as your fathers did in the wilderness. This is spoken expressly of the temptation that Moses touches here. See how the Prophet warns the people, yes and that desirously, as if he should say, very well, if you be so teachable as to hearken to your God, seeing he does now exhort you to come to him, refuse it not: for this benefit shall not last always to them that make delay and are never moved to obey him, but drive off from day to day when he calls them. And therefore, if you hear his voice (says he) now when God calls you. He uses there a vehemence as though he could not find words fit to exhort the people and sufficiently to prick them forward. In that he says, Go to my friends, be well advised that you harden not your hearts: he shows what is the cause of all mischief, and why we profit no better by Gods teaching of us. Namely that besides that we be full of naughtiness, and so sinful by nature, that whereas our hearts ought to be sustained to receive that which God says, it may seem that we intend to set purpose to harden them against him: we do moreover fall to stomaching against him with a certain spitefulness, as if we would say, what care I to obey God? Shall I be bridled of my will like a beast? Beware of that says he: for you know what happened to your Fathers. The Prophet casts them in the teeth with the things that had been done by their forefathers in old time, to the intent they should not boast off their descending from the holy Patriarchs. Behold says he, your forefathers were rebels: and then have you continued to this day? Is it not through Gods mercy? Yes: for you should have perished utterly. Again, seeing your God has pitied you being Abraham his race: think not that he will have you to run back again, so as you should be always new to begin. For when he has born with you a while, he must be fine to make you pay your arrearages all at once.
Thus you see that the way for us to put this sentence in practice, is to understand that when God shall have pardoned our faults oftentimes, he shall have just cause to punish us the more grievously, if we cease not to provoke us the more grievously, if we cease not to provoke him still, but will needs be the boulder to do evil, under pretence that he has not used extremity towards us. If God see that in us: he can well call us to account for all the things that he had pardoned before. For his pardoning of us is with condition, that we should humble ourselves, and consider all our life after, how much we be beholden to him. If an offender have obtained favor, and thereupon he fall to spiting of him to whom he is beholden for his life, within a day or twice after: does he not deserve to have his former lewdness brought to remembrance again, and to be reckoned withal from point to point, and to have his unthankfulness laid before him, for his abusing of the favor that had been showed him?
Yes: and think we that our Lord will have less right than mortal men?
Think we then that his showing of favor to us, is to the intent to make us bolder to do evil? No, but rather his doing of it is to the intent we should all our life after bear our offence in mind and be sorry for it: accordingly also as we see how the good king Ezekias speaks of the bitterness of his heart, when he says, that he will be mindful of the offence that he had committed. Not but that he rejoiced in Gods goodness, but that yet nevertheless he would bear it in remembrance, to the intent he might not let himself slip anymore, nor be anymore surprised by the wiliness of Satan.
Now after that Moses has spoken so, he adds: You shall diligently keep the commandments, Statutes, and Laws of your God which I set before you this day, that you may enter into the land which he promised to your fathers with an oath, and he drive out all your enemies before you. Here we be put in mind of the thing that he has been told us before: that is to know, that whereas Moses uses many words to express the Law, it is no superstitious speech, but serves to induce folk the better, to profit in the doctrine that is given them. As if he should say, Give good ear: for behold, your God takes pains with you. Like as a schoolmaster takes pains to teach the children that are committed to his charge: so does God apply himself to you, giving you his Law orderly and distinctly, to the end you should not to be greatly cumbered to understand what he says concerning his will.
Here there are his Statutes, Ordinances, and Judgments. As if he should say, the doctrine is set forth to you in good order, so that if you can find in your hearts to hearken to your God, and to receive that which he shall say, you need not doubt but you shall be taught faithfully by his word, and have knowledge of all things that are good and convenient for you. The first thing then which Moses meant to express by these words Judgments, Statutes, and Ordinances, is that our Lord takes pain to teach us whatsoever is good for us, and that he uses such order, as we cannot say that his word is too high and confused for us. And therewithal his intent is also to hold men wholly to the pure obedience of the Law, and to the simplicity therein contained, as if he should say: My friends, Gods meaning is, not only that you should be attentive in hearing what he says to you, but also that your only wisdom should be to obey him, and not to invent any novelties, so as you should think to serve him after your own fancy, according to the common fashion of men, who have always some foolish desire to change Gods word. No, says he. If you can bear in mind the lessons of the Law, you shall have statutes, Judgments and ordinances, so as you shall not want anything whereby you may be taught in all perfection. This has been expounded already heretofore: and therefore I stand not long upon it. Nevertheless the repeating of it here again by the holy Ghost, is not without cause: and therefore I must needs put you briefly in remembrance thereof, as of as those words are set down.
Now Moses says expressly, That these Commandments, Ordinances and Laws must be done by kept. As if he should say, that God will not have his word to fall to the ground. His setting forth of it, is to the end that we on our side should be attentive to hearken what he says to us. And so let us mark well that it is not enough for us to allow
Gods word in speech, by saying it is true: but we must also be diligent in keeping it all our life long. And for further proof of that which he had said, he adds, You shall do that which is right and good in the sight of God. Herein he shows us, that we must not do whatsoever seems good to ourselves, nor follow our own good intents, as they term them. And he will set out his matter yet better in another place which we shall see hereafter. For there he will forbid men expressly to do the things that seem right in their own eyes: for whatsoever seems excellent to us, shall be condemned for abominable at Gods hand, as is said in S. Luke. Therefore let us take good heed that we overshoot not ourselves in our conceits to say, How so? Why should not God allow this for good, seeing we do it to such a purpose? Seeing we be desirous to obey him? Yes, but how will he be obeyed? Not that men should be Judges and Umbers of the things that they do, to say this is good, or that is evil: he reserves that authority to himself alone. Now then, will we order our life aright?
Let us not open our eyes to be wise in our own conceits, for we see that that has cost us dear. We see (I say) that our father Adam saw too much, when he could not content himself with the measure that was given him. And therefore let us not be too sharp-sighted to say, I find that this is good, and therefore it must be done. Cursed be such wisdom: for it is a devilish pride. Will we then be allowed of our God? Let us take good heed to that which he speaks: for whatsoever is right in his eyes, must needs be allowed in the end: and the things which we shall have imagined to have been best, shall be condemned when we bring them before him. For why? He sees more clearly than we do: he knows things which we know not. And therefore he dislikes all our imaginations, and will have us to follow the things which we utters with his mouth, simply without mingling anything of our own.
For the very sacrifice that he requires at our hands, is that we should serve him obediently, and therewithal learn to distrust all our own strength, know, and reason, and not to presume upon anything that we ourselves have invented: (for all that ever our minds can conceive, is but folly, vanity, and leasing:) but to be well advised that we do the things which are good and right in the eyes of Lord, that is to say, that we frame our whole life according to his commandments.
But now let us come to the promise. That you must go into the land (says he) which the Lord has sworn to your fathers, to possess it.
Here we see how God is desirous to win the hearts of his people by gentleness, in setting the possession of the land of Canaan before them, for a reward and inheritance. As if he should say, Truth it is that you be bound to serve me: but yet will I not have you to serve me for naught: behold, the recompense that is prepared for you, is that you shall possess the land of Canaan. But yet we must always mark with what condition. It was not that the people should live there at rest like swine in a sty: but so as the land might be as a pledge of the endless life, and that they might consider thus: God has adopted us to be his heirs: and therefore let us mount up higher to the everlasting life. See here how GOD tells us, that if we serve him, he will keep touch with us, so as we shall possess the land that he has promised us. Now here we see first the thing that I have touched already: that is to know, that God stops to mens rudeness and infirmity, in promising them recompense though he be not bound thereto. Mark that for one point. But by the way we have to mark also, that God binds not himself as though we could deserve aught.
For he says not, I will give you the land for the service you have done to me, as a thing that you have earned: but, you shall go into the land which I promised to your fathers. Here are two things uttered covertly. The one is that God promised the land of his own mere goodness, and not as a due debt that had been deserved at his hand.
For the promise thereof hand been made before the people was born: four hundred and thirty years before their departure out of Egypt, God had said to Abraham, this land shall be thin and your seeds. Let us note then that this people had not deserved aught at Gods hand, and that the reward which is mentioned here, befell them not in respect of their works. Mark that for a specially point. And God tells us also, that he terms the thing by the name of Hire, [Recompense, and Wages,] which he gives us only of his own free liberality, without being bound thereto by any kind of means, and without any desert at all at our hands. And why? To the intent that men should be provoked to serve him, and not that they should become proud, or father anything upon themselves which God should accept for payment or admit for any recompense. And this we see even in Abraham himself. For before he had done anything at all God said to him, I am thin abundant recompense: Abraham, I have given you this land: I will be your God, and the God of you seed after you. I will be your defender. You see then that all the promises which are possible to be wished, were given of God to Abraham before he had showed any sign of faith or of the fear of God. But when he was willing to have sacrificed his son Isaac: our Lord said I will bless my servant Abraham, because he has feared me, and seeing he has not spared his own son for the love of me, I will multiply my blessings upon him. And that was said before. But God gives so much the greater beauty to his goodness, of purpose to strengthen Abrahams heart, not that he intended to exalt Abrahams heart, not that he intended to exalt Abrahams deserts that he might presume of himself: but to make him know, my God has of his own mere mercy given me the thing that he promised me, I had the promise of it long ago, and now he showed that he accepts my service, inasmuch as he performs the promise that he made to me of his own free goodness.
Thus we see how we ought to take the texts of Holy Scripture, where god be heights us recompense. We must not conclude thereupon that we deserve aught, or that our works are of any value, or that God is anything bound to us: but that he does it to quicken us up and to hearten us the better to serve him, inasmuch as our labors are not lost before him, but are made account of and redound to our benefit.
Now then we see that is the meaning of these words where Moses shows the people that the land had been promised to their forefathers by oath, before they whom he speaks to were born.
Now for a conclusion let us come to this saying, That you must drive out of all thin enemies before you. Herein Moses does the people to know, that no let can hinder them from possessing the land, so they serve their God. True it is that the land of Canaan had people in it at that time to keep possession of it, and we perceive how the spies brought word that they were Giants, and such as would have swallowed up the people of God. It should seem therefore to have been impossible for them to have set foot within the land. But God told them that although his people were barred from all entrance to mans understanding: yet would he open them the way by his infinite power, so they inclined to serve him. Now remains that we apply this to our own use. First of all let us mark, that when so ever God calls us to his service, his promising of reward to us, (not only in this transitory life, but also in the kingdom of heaven) is not to puff up with self weaning, or to make us to believe that we have deserved aught: but only to quicken up our slothfulness: and because we be so lazy in serving him, his intent is to spur us forward by that means.
Therefore let us take courage: and seeing we lose not our labor in employing ourselves in Gods service, let us go to it diligently and justly. And whereas he be heights us reward: let us assure ourselves it is not because our works deserve it, but because that eh of his own infinity goodness takes them in good worth, and gives that title to them. Let that serve for one point.
And let us mark here withal that whereas God calls us to his inheritance, although he do it freely: yet is it with condition that we behave ourselves as true children towards him, and consider that he calls us to holiness. And indeed the very end why he calls us to be his people and of his flock, is not that he will have us to be entangled and held back still in this world: but to sanctify ourselves to him that we may live holily under his obedience, forasmuch as he has washed and cleansed us by the blood of our Lord Jesus Christ. And Gods calling of us thereto, is not for our works sakes, but for his own mercy. Now if under color hereof, we will needs stand facing with him: I have told you already what will come of it. Therefore let us have regard to match the things together which are inseparable: that is to know, the free goodness of our God, and the condition thereto annexed, which is that he be served and honored at our hands. And besides this, although we see never so great lets, which may seem to bar us from al entrance into the kingdom of heaven, and that we be cast up here for a pray to Satan, and we have so many enemies that our life is as it were in hazard every minute of an hour: yet let us not cease to hope, and to believe that our Lord will keep us safe and sure, if we walk in his fear. Then let us not pass for all the world. Although it seem that all things should be turned upside-down: yet let not all the troubles and encumbrance which we see in the world, stop us from going through to the end: but let us reason thus with ourselves, who is he that has taken us into his keeping? Is it not our God? Is it not he which has promised us the inheritance of the kingdom of heaven?
Yes. Then is it his office to hold us by strong hand. True it is that we on our part are feeble: but yet his only power will be enough to strengthen us. True it is that we be environed with many enemies: but yet our God is a good shield, he will be an invincible fortress for us, so we put our trust in him. We have his promise that he will never fail us. Thus you see that God having once begun the work of our salvation, will go through with it in such sort, as we may glory that his calling of us to him is not in vain, not to disappoint us of our hope, wherein he will have us to continue to the end.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him that whereas heretofore we have abused his power and might too much, we may henceforth be more diligent in practicing his judgments and corrections, and so make our commodity of them, as the warnings which he has given us may never out of our remembrance: and that as long as it shall please him to maintain us in prosperity and quiet, we may be watchful and stand upon our guard, so as we turn not from the right way, nor tarry till he power out his vengeance upon us, but endeavor to prevent it, as we be warned to do: and also that in a lour life we may continually to repent us of our sins, as we may still travel the better towards him, until he have gathered us fully to himself, to frame us to the perfection of the righteousness whereto we tend as now. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, & c.