Sermons on Deuteronomy
On Wednesday, the 28th of
August 1555 The 63rd sermon, which is the second upon ninth Chapter
6. Know you therefore & c.
7. Remember and forget not that you did anger the Lord your God in the wilderness. Even from the day that you came out of the land of Egypt, unto the time that you came to this place, you have rebelled against the Lord.
We have seen already yesterday, how Moses warned the people that they should not boast of themselves when they were come into the Land of promise: and how he told them that they had not obtained that benefit for their own deserts, but through Gods mere grace and goodness. We have seen the three reasons that he alleged for the same. Albeit for as much as it is hard to bring men to humility, so as they may know themselves as they be indeed, and be utterly ashamed of themselves, not attributing anything to their own power, but depending altogether upon Gods free mercy: Moses adds a plain demonstration and says: if you allege your own worthiness and deserts: You be stiff-necked people, even such a one as can not bow under the yoke and obedience of your God. Whereby it appears that you be not worthy to be chosen of your GOD, or to have such an heritage allotted you, or to be preferred before other nations, forasmuch as you have not be any better than they. And he rehearsed the things that were yet fresh in remembrance and the rebellions which they had committed in the wilderness, concluding thereupon that they were the less to be executed, because they had forgotten the miracles which GOD had wrought in delivering them from the bondage of Egypt: for that made their sin the harnesser. Remember therefore (says he) how you provoked God to wrath, while you were in the wilderness. And he adds that the people did it not for once only: but that they went on still from evil to worse, and never ceased their hardening of themselves in their willfulness: and therefore they deserved full well to be utterly cut off. And so we must needs conclude, that GOD used exceeding great mercy, in that he reserved that people to himself, and brought them into their promised heritage, and that he gave them the enjoying and possession thereof of his own mere goodness. That is the effect of the thing that is contained here.
Now we have to note first of all, that men will never come to confess their faults and to humble themselves, until they be convicted, to their faces. I say till they be convicted, as an offender that is arraigned at the bar. For as we see that offenders do shamelessly deny the faults that they have committed, as far as they can: even so do all men deal when they be cited before GOD: they do always shrink back, and use fond excuses, rather than openly stand to the denial of it. The knitting up of the matter is, that they never serve him but by constraint. That is the cause why GOD discovers our lewdness to make us ashamed of it. For if he should not use us after that for, he should never compass us to make us to stoop. For first we be compared with pride, and secondly we be blinded with hypocrisy.
And therefore forasmuch as men as so high minded, that they cannot find in their hearts to be unknown of their own wretchedness: and therewithal to besotted, that they flatter themselves in their won sins: it is requisite that GOD should bring them to it after such manner as we see here, so as he should arrange them and lay their faults before them.
For men do not only endeavor to justice themselves, but also proceed so far, as even to accuse God. And that is the cause why he says by this prophet Esau, well then, let us go to law together, and let there be some umber betwixt us, to see who shall have the better hand.
True it is that God cannot be subject to any judge or umber, for his majesty cannot bear it. But he laugh mens cursed stateliness to scorn, in that they repine so against him, and would bring him down (as it were to the bar) against them, to who had the better case. God therefore in respect of such presumptuousness, says, I am contented to have the matter debated and discussed, I will allege my reasons and you shall allege yours, and men shall discern who has the right and who has the wrong. Now, he speaks not after the same fashion here: but he tells the people in one word, that if they pretend any righteousness of their own, he can well disprove them. And for certainty thereof, know you (says Moses) that you be a stiff necked people.
We see that this doctrine is more than needful nowadays. For if ever man were puffed up with pride: if ever they were settled in hypocrisy: we see it is now in these days. GOD is mocked with open mouth, and yet the wickedest sort will need be highest exalted, and that no man should be so bold as to open his lips against them. So much the more therefore has this doctrine need to be set forth, that all loftiness may be beaten down, and no man presume any more to exalt himself: to that point must we come.
We see that even among the Papists, they that hold this opinion most, namely that men are justified by their works, are lewdest losels in all their conversation. Look me upon these hypocrites, and upon all the doctors of popery: when they intend to maintain their own merits, and that men are not justified by faith: they cry out with full throat and open mouth, What? Ought not Christians to be a holy people sanctified to God? And ought not the holy Ghost to govern us?
Ought we not to lead an Angelical life? And yet for all this, you shall see them to be whoremongers, drunkards, perverts, traitors, full of unfaithfulness, guile and extortion, so as there shall not be one spark of fear towards GOD, or of honesty towards man in them. And yet notwithstanding, they pretend to be the earnest defenders of merits, and the devotes persons that can be: insomuch that to hear them, you would think there were nothing but holiness in them, when as in the meanwhile their life is most detestable, and shameful, as all the world may plainly see. But yet do men deceive themselves after that fashion. And for that cause has Moses set down this text, not only for his own time, but also as a rule for us to practice to the worlds end.
Therefore when we be tempted with over weaning, so as our flesh provokes us to presume I know not how to magnify ourselves: let us remember what is said here, [and let us think thus with ourselves:]
How now? Consider what you are, and how you has lived. If you should come to account before GOD, could you go through with it?
Consider you not that are one of the miserable ketoses in the world?
And when you goes about to advance yourself: is it not a robbing of GOD of his righteousness, that he might not be known to be as he is indeed? Yes: For Gods righteousness cannot otherwise shine forth, unless we be utterly confounded, so as we be condemned and he only justified, and that we acknowledge the same willingly. He then that will have any righteousness of his own, does certainly defy GOD, and make war against him. And therefore must we have an eye to this warning: How now? What is your life? Are you able to make answer when you shall be cited to the judgment seat of your maker? And therewithal let us consider how it is said, that for every point which we be able to allege for ourselves, GOD is able to allege a thousand against us, so as we must needs be confounded. Thus you see how men should be led to the considering o their lives, when they be puffed up with any pride, and be desirous to justify themselves, that is to say, to challenge any desert or worthiness before God. And to make the Jews utterly condemned, Moses tells them expressly that they were a stiff-necked people. This similitude is taken of beasts that should bear the yoke: they can do a man no service, they be unprofitable: nor rather they do much harm in striking with their horns, they break all things asunder, and instead of going forward, they draw back. In this respect Moses declares in one word, that stiffnecked folk can by no means be taken for righteous.
And for the better understanding hereof, let us mark how it is said, that obedience is better than all the sacrifices in the world. Then let us bear in mind, that if men will needs challenge righteousness to themselves, they must examine well whether they bow down their necks to submit themselves wholly to God. For if they have not that: all the rest is nothing. They may well vaunt themselves before men: but yet all their virtues are no better than dung, until they become so far as to bear Gods yoke, that is to say, to behave themselves according to his will, and to offer their life to him that he may have the over ruling of them, as he lists, so as they be contented to obey him simply and without exception.
Thus you see that our true righteousness is obedience: yes and such an obedience, as seeks not to please mortal men, but the living God.
And it is a point which we ought to mark well: for hereby the doctrine that I declared before, is the better confirmed. Men do always surmise some meriting or deserving in themselves at their own pleasure. When they will be taken for holy and righteous, they have their private devotions, but in the meanwhile they make non account of being disobedient to GOD. Contrariwise it is told us here, that God requires nothing more than obedience. For all that ever we can bring him of our own, is nothing: but he tries whether we love him and honor him or not, by telling us his will, and by laying as it were a bridle or a yoke upon our necks, as if he should say: be pliable under me, come not perking up with your heads against me, set not up your crests, nor play not the wild colts: but dispose yourselves to order your lives according to my Laws and commandments. That is the thing where to GOD has an eye. Not that he reaps any commodity by us, neither that we can do him any harm: but because it is a true proof that we be willing to honor him, when we suffer him to govern us, and run not every man upon his own head, but leave to him his dew sovereignty and dominion, saying: Lord we be your poor cattle, direct you us according to thin own will. For we have neither known nor reason in us, our lusts are utterly forward. Now therefore reign you over us O lord, and let your law be as a yoke and a bridle to us.
And it is the same thing also which he means by the sentence that I alleged out of the first of Samuel, namely that obedience is better than all the Sacrifices in the world. Also the same thing is confirmed by Jeremy, saying: When your fathers came out of Egypt, did I require sacrifices or such other things at their hands? Indeed God commanded sacrifices: but yet the chief thing that he required, was that they should obey his voice. The thing that God aimed at, the thing wherein all our righteousness consists, is to hearken to his speech, that his authority may way with us, so as we fall not to replying to be wise of ourselves, nor to do what we think good: but that he only may have the majesty, and we no more but open our ears and be needful to receive his doctrine, yes and to receive it in such wise as it may be as a yoke or bridle as I said before, and over rule us without any gainsaying. And hereby it appears, that if men be not mild in submitting themselves wholly to Gods will: farewell all their honesty, their life is but lewd. For why? Whereas is nothing but disobedience, there is not any righteousness and of all good behavior, is to be reformed according to the goodwill of GOD. We must no bring our own meet yard nor our own measure in this behalf: but only GOD himself must speak and be the judge to discern between good and bad: for it is he to whom it belongs to acquit or condemn. And he allows or disallows what he himself think good: and there remains nothing for us but to say Amen, by allowing whatsoever he thinks good, and by condemning whatsoever he dislikes.
And Moses thinks it is not enough to have said in one word, You are a stiff-necked people: but he adds therewithal, Remember and forget not that your deadest anger the Lord you God in the wilderness, and how many times you have disobeyed him, from the day that he brought you out of the land of Egypt, even to this present time of his bringing of you to this place. Now whereas he says, Remember and forgive not: it serves to quicken them up the better, because men do still cover their misdeeds, and as soon as they find never so little a shadow, or piece of color to overlay their offences withal: they do but wring their mouths aware, and by and by they think themselves very righteous. We see how it happened to our father Adam: it was no long time he went to seek fig leaves to cover himself withal. But as soon as he had offended, and GOD rebuked him, and that he felt his own rebellion and disobedience, what did he? Whereas he should have come to GOD, and confessed his fault, that he might have obtained mercy and forgiveness: he runs among the leaves and bears himself in hand that he was well covered; and that GOD should see him no more, so he had some little shadow to hide himself withal.
We put the same still in use daily: we have no sooner committed any fault, but by and by we fall to shifting, and we beat our brains and knows to find out some lurking hole that God might not espy us. To be short, there is none of us but he makes a den of thieves of his own heart, until our Lord do touch him to the quick, to bring us to the simplicity of acknowledging our faults. Now if we be so much inclined to disguise ourselves [out of hand,] by seeking shifts and coverts to withstand Gods vengeance: what will we do in length of time? Will we not utterly forego the remembrance of our sins altogether? Yes: and that is the cause why Moses said, Remember yourself and forget not. It had been enough for him to have said, Remember yourself. But forasmuch as men do what they can to rock themselves asleep, and seek means to sooth themselves: Moses does as it were twitch them by the eat here, saying: Go to sirs, it is not for you to fall asleep in this manner: although your nature be inclined thereto, yet must you not bury your sins, but you must bear them still in mind and set them before your eyes, and then shall you have cause enough to humble yourselves. Thus are we warned here, to bethink us oftentimes of the faults that we have committed, and to beware that we seek not vain colors nor think not that we have sped well, when we have found some trifling shift to justice ourselves withal: but to learn to cast ourselves utterly down, and to dislike of ourselves, and to be as men condemned, so as there remain none other shift for us, than for flee for refuge to the infinite mercy of our GOD.
That is the greatest benefit that we can devise to work to ourselves, all our life long. But how shall we be brought to it? By the knowing of our faults. Now then, instead of shunning it as a matter of grief, and whereas we be loath to think upon the offences that have provoked
Gods wrath: let every of us bethink himself of them early and late, and let us enter into the examination of ourselves, to say, Alas, how have I lived in this world? Again, let us not think upon other folks faults, to make a buckler of them as we be wont to do: but let us call all our own life to mind, now one sin, and now another, and let us cast forth our sighs and sobs before GOD as witnesses that we be not willing to be set ourselves, nor to ourselves in our own dung by weltering in it: but rather that we would fine attain to his righteousness, as whose endeavor is to hate and abhor our sins, and to magnify Gods grace towards us. Which thing cannot be done, unless our sins dislike us, and we think thus with ourselves: Well then, needs must GOD have used great goodness towards me, seeing he has called me at such time as I was forlorn. Again, since his calling of me, how often have I deserved to be shaken off, and to be quite cut off from his Church? And yet for all that, he bears with me to this house, and continues his goodness towards me still. Thus you see how we must bethink us of our sins, to the end that Gods goodness may be known, and that we may not only taste of it, but also be fully satisfied with it.
And furthermore, according to Saint Pauls exhortation, which is, that every man should quicken and spur up himself, when he sees his flesh willing to draw him to forgetfulness: Let us not think it strange, though it be some grief to us at the first to think upon our sins. For why? We be inclined to the said hypocrisy: but yet must we fight against it, and beware that we seed it not. And so let us practice the thing that Moses tells us here: which is, not to forget. As how? Not that we can always mind it, as reason would we should: but that the deceiver fade us not in our own vain flatteries, so that although he stop our eyes for a time, yet God do take away the towel, and make us to see our own dishonesty in open light, so as we be ashamed of it.
And therefore, when we bethink us of our sins and offences, let us look into ourselves, and quicken ourselves up: for we must play the judges towards ourselves, if we will obtain mercy before GOD. Yes, and if we will yield him the dew praise of his grace: we must come to the acknowledgment of our sins. And that must not be done for once only, but every of us must give himself to examination both evening and morning, and upon the knowledge of one fault, we must go to the shifting out of another. True it is that in this case there is no measure, neither can we be too circumspect. But yet must men dislike of themselves so far, as to learn to glory GOD accordingly: that is to say, to reserve no praise, at all to themselves, no not one grains weight, but to yield all goodness to him alone, and to acknowledge that there is nothing but evil in themselves. Thus you see where to the knowledge of our sins ought to lead us. And we must never cease, until we become thither: and when we become thither, we must continue in it still. For at every turn we shall stumble into this blindness again, so as we shall be prouder than we were before, according as we see that such as have lived in humility, do in the end become greatest trusts to their own know, when they have once forgotten themselves. So then let us always bear this lesson in mind to our lives end, for humility is to perfect a virtue, as we shall never find it so substantially in us as we would wish. And therefore must we continue in the said endeavor, until we be quite rid of all the presumptuousness of our flesh. For pride is the sin that will be last corrected, and it is the root of all other offences. Thus you see we have to remember upon this text where Moses says, Remember yourself, and forget not the faults which you has committed.
Now he adds, How you deadest anger you God in the wilderness. I have told you briefly already, that the people were so much the less to be executed, for that they having known the wonders which GOD had wrought at their coming out of Egypt, ceased not to be so malicious and forward, as to spit out their poison against GOD. If they had done it before, truly yet they had been worthy of blame: but yet had their sin been more tolerable. But now had God uttered his mighty arm in delivering those wretches out of the cruel bondage wherein they were: and yet notwithstanding, ever after Gods working in that wise, and after they had seen the apparent sings of his majesty, they cease not to strive against him still: and must it not needs be that the devil possesses them, and that they be as good as bewitched with their own malice? So then it is not without cause that Moses notes here the place of the wilderness, to the end that the people might be the more humbled, and feel the greatness and hugeness of the offences which they had committed, forasmuch as they were all at one point as if God had not uttered himself to them at all. For it may fall out that silly souls which never tasted of Gods truth nor of his works, shall overshoot themselves and be carried away. But seeing that God came so near to the Jews and told them, I am your Savior, I take you into my protection, I will make you to feel my power as though I came down from heaven in mine own person, and dwelt visibly among you: I say when God speaks after that fashion, and binds himself by his deeds, and yet for all that there is nothing in them but rebellion: must is not needs be a desperate forwardness? Yes verily. And it is as a warning to make us look to ourselves. For seeing that GOD shows himself familiarity to us for our welfare: he binds us so much the more to him, as has been cleared heretofore. Therefore let us look that we provoke him not when he has made us to feel his goodness: but let us be the more obedient to him, knowing that his intent in vouchsafing to succor us, is that we should be moved thereby to honor him and serve him the better. And on the other side we shall be the more blameworthy, when God shall have visited us by his grace. As for example, when he gives us his word, he shows thereby that he has a care of our salvation: so that if we benefit not ourselves thereby in serving him, surely we deserve the grievous vengeance.
And Moses alleges not here the sins of one day: but he tells the people that they went on still from evil to worse, even since their coming out of Egypt, known you (says he) that you have ever been disobedient to your God, even to this day. There had passed at that time the space of forty years, and that was long enough, as is said in the fourscore and fifteenth Psalm. For their GOD shows his inestimable patience, which he used in bearing with the willful and intolerable maliciousness of that people, by the space of forty years together. But Moses reckons not the years here: for that was a thing well enough known to those whom he speak to. It was enough for him to say, reckon you how long it is ago since your GOD brought you out of the bondage of Egypt: he has led you through the wilderness, he has showed himself always present with you: and yet have you not known him of all the while. Head you missed but once only, yet had you well deserved to be chastised. But what? Seeing you have had so many warnings, so many threatening, so many rebukes, and so many punishments, yes and so many benefits also at Gods hand: and yet notwithstanding you hold on still, and grow worse and worse instead of amending: must it not needs be said that you be utterly past recovery? Yes: for our Lord has not left anything undone, that might bring you back into the right way: and yet for all that, you have continued stubborn still, and with stood him to the utter most.
Now therefore let us mark well this text where our Lord upbraids men, not with someone fault but with a continual stubbornness against him, in holding on still in their willfulness, insomuch that though he correct them both by deeds and words, yet are they still embraced with their sins, and delight and welter themselves in them.
For we see what is in us. True it is that we would at the first sight condemn the things that are reported here of the Jews: but we must also apply all those things to our instruction, according as it is said that that people must serve us as a looking glass to behold ourselves in. Therefore let us bear in mind the things that Moses notes here.
For whereas he says, ever since the day: he comprehends all their rebellions that are rehearsed as well in the book of Exodus, as in the book of Numbers. There it is showed, that as soon as the people were passed the wilderness, by and by they fell to murmuring. How now, said they? Was there not room enough to bury us in Egypt? So that whereas they should have said, Alas Lord, indeed you has been singularly gracious to us in delivering us from so painful and miserable a life as we were in: for we were taken but as wretched beasts, we were utterly oppressed under the cruelty of the wicked and of thin enemies: and sooth Lord this goodness of thin deserves well to be magnified: but yet you bestows yourself upon us after another fashion: for in the wilderness, we were destitute of all food, so as we should have been fine to die for hunger, if you had not pitied us: and not only so, but you has held on still in succoring us as we resorted to you: therefore let it please you to bear with our weakness, and to feed us as if we were silly birds: for it is you that feed the Ravens and other souls, and we be creatures formed after thin own imagine: nor moreover we be the people whom you has chosen: now therefore seeing you has vouchsafed to adopt us for your children, show us at least wise as much favor as you does to other nations that are not so near you as we are: whereas the people should have come with all loveliness to acknowledge the former good turns that GOD had done them, and thereby have assured themselves with certainty of faith, that he would hold on still for the time to come: instead of doing so, they said: Was there not room enough in Egypt to bury us in? They did quite and clean forget the favor which they had received at Gods hand. And again, when they were in necessity, they came not to him with interest, but with murmuring, railing and accusing.
Likewise when Manna had been given them from heaven, and they had eaten of it: yet they demanded drink after another fashion. They ask their alms with the sword in their fist. Like as the thief that would cut the throat of a traveler: so these lead Jostles fell to spiting of GOD the second time saying: yes, indeed we have Manna to feed on, but we must have drink too. Yes and when GOD had given them drink, and made a stream to gush out of the rock: that would not suffice them neither. For the Manna was too unsavory a food for them, they would needs have variety. They had still Manna and Manna, and they were glutted with it: and yet notwithstanding it was a good and savory nourishment.
Besides this, they were not driven to till the ground, they were not fain to trouble themselves much with the earning of their living: for God gave them both meat and drink: and yet notwithstanding they cried out upon him. Give, give: Their lusts were so inordinate, that they provoked Gods vengeance against themselves, by murmuring against him for want of flesh. Look hear a marvelous thanklessness.
Well then, they had flesh: but that was to choke them even with their delicate morsels, insomuch that while the meat was yet in their throats, Gods wrath was so kindled upon them, that they paid very deer for their shot , because they were not contented with the inestimable good that God had done them. For the Manna was a heavenly food, yea and a food of Angels as it is said in the Psalm. But although they felt Gods punishments, and both saw and felt the vengeance that overwhelmed them: yet notwithstanding they ceased not to provoke him to angernew again, after other fashions, sometimes by committing whoredom, sometimes by banding against
Moses and Aaron, sometime by murmuring, and sometime by railing. To be short, there was neither end nor measure of their doings. And therefore not without cause does Moses say unto them here, Bethink you of she great number of faults which you hate committed ever since the day that you came out of the land of Egypt, even unto this present time that God has brought you into this Land.
Whereas he says, God has brought you: it serves to quicken them up the better. As if he should say, Who has been your leader? Lewd folk as you be, your GOD has well maintained, guided, and led you: he has upheld you and helped you in all your necessities: and yet will you needs come and set up your bristles thus against him? Now since we hear this of the Jews: let it not make us to blame them: but let it make us behold ourselves in their persons, and consider how near this example touches us, that every of us may look into himself, and all of us acknowledge generally that we be no better than they. And for proof thereof, we be not in a wilderness, neither is there a time of forty years set a forehand unto us: but let every of us take his whole life, even from the time that GOD did put us into this world, unto our burying day. How live we? God for his part pours out so many benefits upon us, as we have good cause to serve and honor him, yea though there were no more than that which he has done already. But seeing he continues in doing us good still: is it not enough to soften our hearts, though they were of iron or steel? Yes verily: and yet wee cease not to spite him by going on still from evil to worse. Now then like as Moses upbraided the Jews with their continuance in evil doing: so let every of us consider, that our provoking of our GOD has not been for once only: but that whereas we should have been drawn unto him, we have shrunk away from him and rebelled against him.
And whereas wet should have offered ourselves readily to beam his yoke: we have been so stubborn as he could not weald us: and one naughtiness has so drawn on another, that our sins are come to a horrible confused heap. Thus then must we compare ourselves with those to whom Moses speaks here.
Here it might be demanded how Moses can say that they which lived at that time, had rebelled against GOD ever since the time that they came out of Egypt. For at that time the most part of them were babes, or at leastwise not of full years of discretion. For we have seen expressly in the first Chapter, that GOD was minded to have destroyed all that company, even young children and all. For they that were come to mans estate, had made themselves unworthy to enjoy the inheritance that was promised them, and they were banished and shut out from it. How then does Moses upbraid them that they had not ceased to provoke Gods wrath continually? For they might have replied: How so Though our fathers misbehaved themselves, so as they were unthankful, disobedient, rebellious, and full of murmuring and wicked lusts: should those things be laid upon us? No: for we could not do withal. But let us mark that here the whole body of the people is so blamed, that the children are rightly condemned in the persons of their fathers. For it was still one body: and whereas the fathers behaved themselves naughtily and wickedly: the children amended not, but continued in the same evil, as is to be seen. And therefore forasmuch as the children linked in with their fathers: it is meete that they should be knit up as it were all in one bundle, and that GOD should condemn them all in general. And after the same manner are they spoken of in the fourscore & ninth, and also in the threescore and eighteenth Psalms. For there our Lord says, Remember yourselves how you were disobedient to me in the wilderness. And afterward the prophet rehearses their fault again, how often times they had misbehaved themselves: and thereupon concludes, that they had always persisted in evil, even from their first entering into the land of Chanaan. Insomuch that if the fathers lived naughtily in the wilderness, their children followed the same trade, yea and became much worse. For when they were once in possession of the heritage which was Gods resting place: they should have given themselves to the serving and honoring of him to the uttermost of their power. But all their endeavor was to defile the land which God had hallowed to himself, by filling it full of superstition and idolatry.
God gave them the inheritance freely, as if he should have said, I ask no more of you but that you serve me, acknowledging that I have been a good loving father to you, and that I have always maintained and kept you. But instead of doing homage to God for these things, the people fell to setting up of idols, borrowing all the corruptions of the heathen, and bringing in false and counterfeit Religions. You see then that they deserved well to be estranged and quite cut of from God. Also we see that the prophets did continually upbraid the children of Israel with their unthankfulness, yea even generally, according also as every man was guilty thereof. And S. Steven has declared my said reasons yet better. For he says, you have ever resisted the holy Ghost, like as your fathers did afore you. If the Jews of that time had quietly submitted themselves to the Gospel, and received Jesus Christ as their savior, so as they had honored and embraced him with faith and repentance: S. Steven would not have gone about to rip up the shame of their forefathers. For that was hidden. But for as much as they turned all things upside down, and believed not the Gospel, but forsook the grace of God, and trampled it under their feet , advancing themselves with devilish pride and fury, to abolish the name of our Lord Jesus Christ and to deface the goodness that GOD had chewed them: it was requisite that the sins of their fathers should be put into their account, and that God should set himself against them, to condemn the malicious willfulness of that people, and the faults that had been committed by the space of two or three thousand years before. And therefore let us learn, that although God pardon the offences of our fathers that have doone amiss : yet shall they not fail to remain still of record in his registers, if we hold on and continue like unto them. Will we then have the sins of our forefathers buried, and God should forget the and not call us to account for them? Let us look that we be the carefuller to keep ourselves from being like to them. And so you see how it is expedient for us to think upon the sins that have been committed before we were born. Let us consider thus: Alas I was yet unborn at that time: but how shall I do, if my forefathers have done amiss, and that I for my part be put in among them? For it is said that God gathers together the sins of the fathers unto the third & fourth generation, to let them fall upon their children. Then do we deserve to be destroyed and to perish, if God listed to use rigor towards us. For the said threat of the law is rightful, and might justly be executed upon our heads: and if he spare us, it is of his own mere goodness. For to what purpose should we put over the fault to our fathers, of provoking
Gods wrath both against themselves and us: when we ourselves continue in their wickedness? Ought not the vengeance to be double, when we on our part have cleaned to their sins as well as they? Thus you see what we have to remember upon this place, where Moses does not only blame them that lived in his time for the things then presently committed: but also moreover charge them with all the transgressions that their fathers had committed, from their coming out of Egypt, unto that day. Now then the thing that we have to mark here in effect, is that men do not only mar themselves by bearing themselves on hand that they be righteous, for want of considering their sins thoroughly: but also that they puff up themselves with pride, so as they will needs make God believe that black is white. And therefore let it provoke us to condemn ourselves willingly according to this doctrine of Moses. So then, let us acknowledge our sins truly and unsaintly, that we may so make of them, as there may not one drop of fond presumptuousness remain in us, but that we may be utterly cast down, and acknowledge that there is nothing but utter wretchedness in us, and that we be beholden to God for all goodness, so as we have it of his free gift, and not as in recompense of any reward for any merit or desert of ours, but only of his own free mercy which he has used towards us. So far then must we come of necessity. And for performance hereof, let us evening & morning enforce and endeavor ourselves to call to mind the faults that we have committed. And that we may enter into this trial and examination of ourselves: let us bethink us both of our own sins and of the sins of our forefathers, and let us assure ourselves that if God would play the Judge with us, we should not only be utterly rooted out, for our own faults which are yet fresh in our remembrance, but also all the evil that has been committed before we were born, might justly be called back again upon our heads, seeing we be wrapped in the same offences that our ancestors were. Therefore let us think well upon there things: that we may magnify the goodness of our God in bearing with us. And to the intent we play not the hypocrites: let us mark well how it is said, that it is enough to have provoke GOD already. For when they have sought against God and his word, and have behaved themselves lewdly all the time of their life: yet at their death they make no conscience to say, I thought I did as well in fighting against God, as if I had fought against the Pope and the Mass. [What a thing is it] to use such speech? Is it not apparent that such folk are utterly past recovery, as have their consciences so dulled, and that the devil carries them away, so as they can no more be sorry for their sins, (which, as says S. Paul, is the full measure of all confusion) when such graceless creatures will needs justify themselves after that sort with so vain covertures? Let us mark well then, that we must not allege, I thought so: but it is enough that we have provoked our God. And if moreover our own conscience accuse us thereof: what will become of us? Will God in the meanwhile become as a dead idol which sees not our offences at all? A man thinks his own ways to be good, says Solomon: but our Lord holds the balance in his hand and weighs our works. And Saint John tells us, that if we feel any heart biting in our conscience: the same judges us already: and what will become of us then, when we come before God? Does not he see clearer than our own consciences? Yes: and therefore let us mark well that we shall win nothing by flattering of ourselves: but God must be fain to work so in us, as we may be overmastered and utterly down to say, Alas if GOD should not spare us we were undone. And moreover let us know, that our true righteousness, (I meant not to glory of it, but to recite it to our benefit): is to bear Gods yoke, so as we live not after our own lusts and likings, but that if it please GOD to exercise us with afflictions, we show by all moaner of patience, that we have a neck pliable under him. Finally for as much as his law ought to serve us for a bridle: let us suffer ourselves to be ruled and governed by his hand, so as we be not given to our own foolish devotions, ne come replying to him with this and that, but be contented to let our GOD try our obedience, seeing he has given us his law. Then let us see that our life be framed according to his will, which is the only rule of well doing: and let us submit ourselves wholly thereunto, as we see we be warned here by Moses.
Now let us kneel down before the majesty of our good GOD with acknowledgement of our faults, praying him to vouchsafe to touch us with them to the quick, and to take from us all blind folding of hypocrisy, that nothing may keep us from being ashamed and cast down in ourselves, until you be raised again by faith and hope of his goodness and mercy: praying him also that when he has once made us to feel our diseases, it may please him to fill us with the grace of his holy spirit, so as we may live according to his good will . And so let us all say, Almighty God heavenly father, &c.
On Thursday the 29th of August
1555 The 64th Sermon which is the third upon the ninth Chapter: Also you provoked the Lord to anger in Horeb for the which, the Lord was wroth with you to destroy you.
9 When I went up into the Mount to fetch the two tables of stone, even the tables of the Covenant which the Lord had made with you, and had tarried in the Mount forty days and forty nights, without eating of bread or drinking of water: 10 Then the Lord gave me the two tables of stone, written with the finger of God, wherein were contents according to all the words which the Lord had spoken to you on the Mountain, from the midst of the fire, in the day of your assembling together.
11 And it came to pass that in the end, of forty days and forty nights, the Lord gave me the two tables of stone, even the tables of the Covenant.
12 Then said the Lord unto me, up and get you down quickly from hence: for your people whom you broughtest out of Egypt have marred all. They be suddenly turned aside from the way that I commanded them, and have made them a molten image.
We saw yesterday how Moses did call the people in the teeth with their malicious stubbornness, in that they had not ceased from doing of evil, even since GOD had delivered them from the thralldom of Egypt. And surely it was an ill acknowledging of such a benefit, to spite him so willfully, which had been their Redeemer and Father.
But now he alleges a greater faults of theirs, and far more outrageous: that the remembrance thereof might lead them yet further, namely to bethink themselves of all their former offences, and to confess that they had been a froward and in manner desperate people in all respects. And he puts them in mind, that even while Gods law was a giving to them in Mount Horeb or Sinai, they provoked Gods vengeance by making of a molten image: This is not set down without cause. For is ever God showed himself to hold men in his obedience: it was then. For the law was not given after an ordinary manner: but Gods majesty appeared so visibly in the doing thereof, that the people was fore abashed at it. Behold, the Mountain was full of fire, lightning, and smoke: the air was heard to roar: the Trumpets sounded: and to be short, there were such a number of tokens of Gods presence, that the people was constrained to say, Let not the Lord speak unto us, for then are we but dead. After this, Moses was on the Mount as one separated from the company of men, and as an Angel of God, exempted from mortal state, so as he needed neither meat nor drink, which was such a miracle as ought well to have ravished, people to the serving of God. And yet for all this, they rejected all that had been taught them, and not tarrying so much as the end of one year, but even before forty days were expired, they said they will not what was become of Moses, terming him scornfully the fellow that had brought them out of Egypt. What can we tell what is become of this fellow, said they? And therefore let us have some
God to go before us. Yet had they been taught familiarly enough: For God showed himself to them both evening and morning, he led them a nights by a sign of fire, and a days he stretched out a cloud over them: and yet would they needs have a God that should be present with them. And what manner of God? forsooth a puppet. Behold, God had showed the people his wonderful power, he had made them to feel it, they knew themselves to be safe enough under his protection, and yet all this was nothing with them: they will needs have a calf, a dead thing, a corruptible thing, to make it their God.
Was it not a hellish furiousness when they became so brutish? Seeing they had so lately even within fresh remembrance heard the law uttered unto them, and that Moses was but gone aside: it was as if God had separated them all from this earthly life in the person of that one man. He meant to communicate himself familiarly unto them, as it were by taking them up into heaven and in the meanwhile they become so unthankful and rebellious, that when he manifested himself to them, they stopped their eyes and would not see, but defaced his majesty and infinite power. Whereby? Even by a dead thing which was an idol. Surely such contempt, such unthankfulness, such beastliness should have made the Jews ashamed. And that is the cause why Moses speaks expressly of that horrible crime which they had committed, in that they would needs have an idol to go before them, that is to say, some visible sign whereby it might be laid that God was among them. Thus see we now the meaning of this text.
But we must mark diligently all the circumstances which are set down here. Remember (says he) how you provoked Gods wrath in Mount Horeb. That mountain ought to have been sanctified, because
God had chosen it to give his Law there, in respect whereof it is a place that is ennobled to the worlds end. For since it pleased God to utter his will there, which is the rule of all righteousness, and there to make his covenant with the children of Abraham: ought not that place to have been acknowledged as holy? Not upon any superstition: but by putting the people the better in mind to honor their God as often as they speak of Mount Sinai. It is a mountain in the wilderness, which aforetimes bare no renown:& now it became as an earthly Paradise, so as God showed his Majesty there. Seeing that God had said unto Moses, The Place where you stands is holy, put off your shoes: so as he required a special reverence because he was minded to show himself there: and ought not the self same reason to prevail in respect of Mount Sinai? But so far off were the people from being assured to honor God a hundred or a thousand years after, by acknowledging the singular benefit which he had bestowed upon them there: that they started away from him and fell to spiting of him, even while the law was a giving,& while Moses was yet upon the Mount. So then Moses meant here to make their sin more heavy by showing them that it was like as if a man should come and as it were despitefully rush into a Church, where folk were assembled together to pray unto God and to hear his word and to receive his sacraments: and there commit some villainy of lewdness that might breed offence. And were not such a sin so much the heinous? Yes: and so was it with them. Therefore when we made it, the very hair ought to stand up upon our heads. Nevertheless we must understand, that this is let down as a looking glass for us, to see that we should be no better than they if we were not withheld by the holy Ghost. Let us consider what men are. These were a people whom God had chosen from among all others: he had given them his doctrine: he had showed them his law: and yet for all that, they give over themselves to so cursed a thing. Although then that God come unto us, yet is it certain that we may start way, if he hold us not back, not only by his teaching of us, but also by the power of his holy spirit. Now the law had been published to this people, so as they sinned not through ignorance, neither could they say, We ought not how to serve God, we are to be born withal though we devise ways on our own head: for behold, GOD had uttered his will plainly unto them, and therefore they should have stayed thereupon, and obeyed it simply without adding anything unto it. But notwithstanding all this teaching, they call away his whole doctrine, and cease not to overshoot themselves, as much as if they had never known anything. Seeing it is so : let us learn that men may well preach unto us : but when we have had our ears never so much beat with Gods truth, yet shall we not fail to turn the clean contrary way, except he print the things in our hearts, which men shall have uttered unto us with their mouths: I say, imprinted them in our hearts, & made us to understand that that is the thing which you must stick unto. That is the thing which we have to remember upon that text.
And whereas Moses rehearses how he was upon the Mount by the space of forty days and forty nights together without eating or drinking: let us note that that was done for the better authorizing of the law, that it might be received with the greater reverence, and that men might know it was not a worldly thing. And hereby we see that the communicating of Gods word unto us is a matter of great importance, so as we need not to doubt but it comes of him, and that we ought to submit ourselves unto it. If we have not that: there will be no religion among us. Indeed we may well enough surmise ourselves to have it: but the chief groundwork of religion, that is to say of faith and of the service of God, is to be sure of our doctrine.
For if we go but by weaning: as the Paynim, Turks, & all Idolaters do: and as the Papists do in dreaming upon their good intents: it is but a toy, it is but a building in the air and upon imagination. Therefore let us mark well, that the first entrance to serve God, and to be allowed of him, is to be throughly sure of our rule, so as we say not I thought this had been good, it seemed so to me, it was told me so: but that you have Gods word for our guide, and then let us go on hardly, we cannot go amiss as long as we follow that way: for our leader will never deceive us, we shall not be beguiled in obeying him. That then is the thing which you have to bear in mind, for as much as we see that God has so owed and authorized his word, as he shows plainly that men ought no more to call it in question or to doubt of it. But although we see that this is very needful for us: yet do we see that the world makes none account of it. Whereof comes it that the Papists are so willful at this day: but because they shut their eyes at the thing is that I have now touched? For if a man examine throughly all that ever they have, surely he shall find that they can allege none other reason than their own imagination. They cannot maintain the things which they term Gods service and the articles of their faith, otherwise that by their own reason, only because other men have said it, and they believe it without further inquiry. Therefore are they always in a mannering, without any stay or steadiness: And yet you see they be so willful, that they rail against God & his word, & work it all the spite they can, & if a man go about to show them their faults & oversights, they be so stubborn as he can nothing prevail with them.
Wherefore let us be the circumspecter in marking the things that are let here before our eyes: which is we know not what Religion or Christianity is, or whether our faith be substantial or no: unless we be sure that we have the rule of Gods service from God himself, & that our religion is grounded upon the same. Mark that for one point.
But wo worth us if we despise the law and make no account of it seeing it has been published with such warranties as Moses reports in this text. Behold, the law is owed by God himself: and what surer warrant should men require than that? Could God devise to warrant his law more than he has done? no: and yet notwithstanding, after the hearing of the doctrine & contents thereof, we do but nod our heads at it, or rather we be not moved nor touched at all if it: nay we see there is nothing but coldness in us, & a great number of us do even spite it and gnash our teeth at it. Now then if we rebel against
God after he has so warranted the truth of his law: what excuse shall we have? Is it not a fighting against the majesty of GOD? Yes verily.
And therefore all the despisers of GOD, may well pretend what excuse they list: but yet are they convicted of open war making against GOD, and against his eternal majesty, and against his divine and heavenly power. Why so? For God in publishing his law, came as near men as he could, and as near as they could away with. Indeed
God showed not himself as be is: for we be not of capacity to receive such knowledge of him: but it is certain that he showed himself according to the small ability and slenderness of men, specially at the publishing of his law. And I mean not only the Law, but also the prophets, which were added as an appurtenance thereunto, because they be the expounders thereof. Again what proof is there of the Gospel? God did not only shake the earth at that time: but also (as said the prophet Aggeus, and as is alleged by the Apostle in the Epistle to the Hebrews) he did shake both heaven and earth, so as there was a greater majesty uttered at the preaching of the Gospel, than at the publishing of the law. Now then, since it is so (says the Apostle) that the Law which brings nothing but terror unto men, was so magnified: what ought the Gospel to be? For the law was but a shadow & figure of the things which we have now showed us perfectly in the Gospel. In the Gospel God shows himself face to face, to the intent that we should be transformed to his glory. Since it is so, what a curse pul we upon our heads, in that we do not hark unto God with all reverence, & show that it is he whom we worship, & to whom we be willing to dedicate all our senses, all our affections, & all our thoughts? If we be not brought so low as to hear and receive the doctrine of the law and the Gospel with all humility and reverence: we fight openly against the whole power and glory of God.
And here withal we have to mark also, after what manner it is that God warrants his law, to the intent it may be of authority among men, and that they may submit themselves to it. It is by fathering of it upon himself and that is one point more, well worth the marking.
For God shows us thereby, that he will not have us to lean unto men, but to look singly unto him, that we may have a true and assured faith. So long then as our minds run upon creatures: we shall always be in a mamering. Albeit that we may conceive some willful opinion in our head: yet shall it vanish quite away at length, until we become to this point, that we be sure it is GOD that has taught us it, and that it is he of whom we hold all that we have. When we be so assured: then have a right faith: but we see how the world forgets that. For is there any question of the hearing of GOD in the Popedom? Nay verily, they work all the abominations that are against Gods word, and their doing thereof is matched with soul shamelessness, as it were even in utter despite of God. For they will need have the Gospel set aside, and that men should be the sticklers in that behalf, to intermingle whatsoever `they themselves think good. We see then that this has been ill put in ure. And therefore let us for our part remember, that when God meant to magnify his Law, he said not, Here is a wise man that shall tell you good things: but he took up
Moses to him, and he gave tokens from heaven as if he should have protested thus: It is I myself, I will have you to take all things that shall be uttered by Moses, as things that come from me. For I am not hidden in this case. Although I speak to you by the mouth of a mortal man: yet you see he has all of me, and he has not devised anything of himself or of his own brain. And to what end was Moses so exempted from the state of all other men? It is not possible that a man which is accustomed to eat & drink, should fast by the space of forty days and forty nights together. Then must it needs be concluded, that God intended to show in effect, how he himself was the author of the Law, and the giver thereof by Moses. And although Moses was so excellent a person: yet was he but a servant, he was not the master of the house, neither did he challenge anything to himself, but delivered the things faithfully from hand to hand, which he had received.
Now seeing that GOD reserved to himself the governing of his Church, and the giving of the rule whereunto he would have all men to hold themselves, so as even Moses should not pass the bounties thereof: what shall other men do nowadays? We shall see at length that God never railed up a greater Prophet, no nor the like among his people. There was never any [that matched him or went beyond him,] but only Jesus Christ the head of all Prophets. And good reason it is that he should be above Moses, which has the sovereignty of all, considering that he is above the Angels, and even the everlasting
GOD manifested in the flesh, and our Mediator, exalted to the right hand of God his father, to fit as his Lieutenant, of purpose that all knees should bow before him. So then, we see how shameless the Pope and all his rabble have been, in usurping such liberty to forge articles of faith, to make laws for nuns souls, and to bring the Church such bondage, as to bury all pure doctrine, that their own dreams and dotages which they had devised contrary to Gods word, might be followed. And therefore let us bear well in mind, that when we study to honor men, we rob God of his honor and when you add anything at all to his word, we become backsliders. That is a point which we must be fully resolved of, or else we shall have no certainty in our Religion and faith. Indeed the Papists have some show of humility, in that they say, and why should not men observe the commandments of our holy mother the Church? For although it be more than needs, yet notwithstanding, will not GOD accepts it? There is nothing more commendable than humility: but yet for all their humbling of themselves before men, they rush with their horns against God. But if they meant to do GOD his due honor: they should not give men the thing, which belongs lonely unto him. For if they fall to mingling of the leaven and corruption of their own imaginations, with the pureness of Gods word: it is more than if they meddled heaven and earth together. For it is easy to discern Gods creatures one from another: and although there be never so much odds betwixt them, yet is there more agreement between them, than there is between mens inventions and Gods word. And therefore when they fall to mingling of their own fancies with it, and take leave to make Laws at their own pleasure: all is out of fashion, all is out of order, there is not any more pureness. Now then, whereas the Papists allege their humbleness in observing the commandments of their Church, or rather hellish synagogue: it is but a devilish overweening, where through they advance themselves openly against GOD, in commending their own folly and beastliness as highly, as though their own inventions were far greater and exquisite perfection, than the wisdom of God. Thus you see what we have to remember concerning this point, where Moses reports that he neither ate bread nor drank water, of all the while that he was upon the mount.
We see here to what end he forbear meat and drink. It was not to let up some fast, neither indeed was there any ever ordained, he did it not to make a rule of it: but rather it was Gods intent to work such a miracle as might not be drawn to a common example, of purpose to authorize his Law, as has been said before. And herein it appears what a fondness it was to make the Lenten fast, and to bind men to fast forty days after the example of Jesus Christ, under colour that he had forborne meat and drink so long together. Surely the fasting of our Lord Jesus Christ, was to show them that the Gospel ought not to be less esteemed than the Law: and we see that the like befell to Elias, who was between them both. Wherefore did Moses and Elias appear at the transfiguring of Jesus Christ upon the Mount, but to show the agreement that was between the Law and the Gospel? And we see hereby, that Elias was as it were between both , that is to say, between Moses and Christ. For he restored the Law and the pure
Religion that had been corrupted before. And so you see that Moses and Elias agree in such fort with Jesus Christ, that they not only come to humble themselves to him, but also declare that he only is the end and perfection of the Law, and that he is the party to whom all must be referred. Again, when our Lord Jesus Christ failed, that is to say, when he abstained from meat and drink by the space of forty days together: he did it not yearly, but only once in all his life, at such time as he was to enter upon the execution of his office, which was committed unto him by GOD his father: yea and he did it by way of miracle. Now then is it not a turning of all things topfiteruy, when men will draw it to an ordinary, and make a common rule of it? Is it not an open mocking of Jesus Christ? Is it not a defacing of Gods miracle, as though they would spite at his power? Yes Purely. We see then what a blindness it was. And although this superstition be very ancient, in so much that Satan had brought in that devilish error, even before there was any Pope: yet ought we to mislike it and abhor it. For it is not a simple abuse, it is not a fond devotion, such as men are wont to have: but it is a blasphemy against Jesus Christ, it is a policy of Satan to deface the honor of the Gospel, and to make us forget the thing the holy ghost aimed at, which is that we might know how the law & the Gospel are no earthly doctrines, nor of mans invention, but altogether heavenly and of God, to the end that we should stoop unto them.
Yet for all this, is not meant that fasting is not good and holy. For though we make no Lent fast, yet are there other fasts which are commanded us in the holy Scripture: that is to wit, first of all staidness and sobriety all our life long, so as we glut not ourselves one day to forbear another for it, but use the benefits measurably which God has bestowed upon us: that they which have abundance abuse it not in superfluity. And our fasting must be to restrain and bridle ourselves willingly as well from meat and drink, as from all other things wherein we may commit excess or disorder, so as we forbear them willingly, as I said before. As for there that have not very well wherewith to find themselves, let them be contented with their poverve, and take it patiently with thanksgiving unto God.
Again if our Lord afflict us, or that we be in any distress: let us resort to fasting, of purpose to dispose ourselves to prayer and supplication, and to lift up our hearts the better unto GOD, humbling ourselves and acknowledging our faults unto him. Let our fasting be as spurs to drive us to god, to present ourselves before him as wretched offenders, to crave mercy and forgiveness at his hand. These are the fasting which the holy scripture allows, notwithstanding the said superstition invented by the devil to deface Gods word, & the divine power that was showed in Moses, but more fully in our Lord Jesus
Christ. For he fasted not as compelled by others: but of his own free will, to show that although he was like us in all things saving only sin: yet could he well have been exempted from fasting, as indeed he was not a hungry nor a thirst of all the while he fasted. And why? For he had laid aside the state that he woke upon him. Although he was under the shape of a servant: yet notwithstanding, that servant ship bare no sway in him by the space of those forty days . Now let us proceed further.
Moses adds that at the same time he received two tables, even two tables of Stone, the two tables that were written with the finger of God the tables of the covenant which God had made with us said he.
This served to make the Jews the more ashamed, of their exceeding great unfaith fullness towards GOD. For if I and another were to make a bargain, and in the meantime while the party were causing the covenant and conveyance to be engrossed, I on the other side should practice some devise to betray him while he trusted me: what a villainy were that? Should I not be a double false catify? Yes: for if a man conclude a bar gain, and afterward break it or tear the writings in pieces, he shall be punished. But if the one party go through with good and faithful meaning, and the other party mar all with craft and treachery, under pretence of quietness and friendly dealing: what is to be said of that? Even after the same manner dealt the Jews. For God takes Moses aside. And to what purpose, but to work the welfare of his people, and to assure them that their religion was a true warrant of their salvation, and that they walked not at all adventure as all other nations of the earth did ? Thereupon he makes an authentical instrument of the law that he had given them, that the remembrance thereof might continue forever, and not be such a doctrine as should be forgotten. Now while God was thus working the welfare of his people: they recompensed him so evil, that they fell to utter defying of him, and would needs have a new God. We see then how Moses meant to enhance their evil dealing, that they might be the more ashamed, by knowing the horribleness of the crime which they had committed. And the same belongs to us also at this day. For we see that God ceases not to renew the remembrance of his covenant. True it is that be published his law once for all, and likewise his Gospel. But yet for all that, we have both his law and his Gospel in writing also, and moreover it is daily preached unto us.
Now then, if we provoke Gods wrath and anger, by falsifying our faith which we gave and promised in baptism: does it not make us the more inexcusable? Yes surely. And therefore to hold ourselves the better in awe & fear of God: let us understand that gods ordaining of the ministers of his word, and his gracious dealing with us in causing the same to be preached and expounded unto us afterward, is to put us in mind of his covenant, that we should put it in practice: [and therefore] let us pray him that nothing may turn us from it. Let us understand that: and then shall we have the more constancy and steadfastness to obey him. Thus you see what we have to remember upon that text.
Furthermore, let us mark that God thought it not enough to proclaim his Law, but he did also put it in writing. And why? because men are short witted in bearing away the truth. Therefore is our Lord fain to provide for it, & to warn us to look well to all things, because we be so feeble. Had the Jews done their duty, Gods speaking to them had been enough: for he had given his law in so small room, as every man might count it upon his fingers ends, These are the ten commandments, in these has God comprehended his whole will, which is the rule of good life, All this doctrine (say I) is comprehended in ten verses. You see then that the people had been taught familiarly enough. Now if they that heard Gods voice upon the mount had done their duty: they should have taught their children, so as the doctrine might have been kept in mind from the father to the child. For God had taught them familiarly enough, as I said before. Insomuch that he had willed them to make their ornaments of the sentences of the laws, so as instead of bracelets and other pretty toys, which folks do we are to make themselves gay: all the decking of his people should be to have the sentences of the law written & engraved about them, that which way so ever they turned their eyes, they might still have some mark to put them in mind of Gods law. Howbeit, to the end they should have a more certain remembrance thereof: like as men have been wont to engrave their leages in some tables of brass or stone: so God took stone to write and engrave his law in. It was not his pleasure to use paper or parchment: but to have his law written in stone, [and that was done] not by handicraft, (for he borrowed no workmanship of man in that behalf,) but with his own singer. Not that God has any hands: but that the holy scripture speaks so by a resemblance as is it were said, the law was not written or engraved by mans hand: but God approved and ratified it by way of miracle. Now then since it is so: let us learn that God has provided well for the assuring of our faith, to the intent we should not be put to any great pain or hardness to know what we ought to follow. True it is that the world will run into all lewdness, as we see it does, and the examples thereof are too rise.
It is pity to see how often the Jews swerved aside unto idolatry: it seemed that gods name should have been abolished among them: all was out of order: they had so gross superstitions, as a man could not discern between them and the heathen: they had so embaced themselves, as there remained not any more certainty among them.
But yet for all that such as were disposed to serve God held always this point that they stick to the certain doctrine. And why? For Gods will was set down in writing. When superstitions were to be corrected: the mean to do it was not hard. For why? The law was written. That is the thing which we must stick unto is we will obey our God: and if we forsake that doctrine, God will also forsake us. We see then that God has provided sufficiently for the surety of his people, that their faith might not be doubtful, but firm and constant.
As for us nowadays, we have more than the fathers had in the time of the law. For we have both the law and the prophets, and also the gospel. What is to be done then? They that allege in there days, I ought not which way to turn me, I see disputing, debates, and contrariety of opinions, & therefore I will let all alone in suspense: [must consider also with themselves,] Yea? has God lost his labor in letting down his law in writing, and in adding the exposition thereof by his prophets, to the end that we might the better know that the gospel is the true and full accomplishment thereof? Shall we accuse
God as though he had left us at random, so as we should not know what we have to do, when he has given us his infallible truth, and told us that we can never be deceived in obeying the things that proceed out of his mouth? So then let us understand, that whereas the world goes astray, and is ill instructed: the only cause thereof is mens own unthankfulness. For why? there is enough provided to make us walk in the broad daylight, so as we may defile the superstitions of the faithless, and not suffer things to hang any longer in suspense, if we have God reigning over us. Whereby we see that Gods speaking was not for one day only: but of purpose that the same should continue still even to the worlds end. Therefore let us go on boldly, seeing we have the doctrine of the holy scripture: and let us assure ourselves that that is the thing which we must hold us to, so as we must not any more say, whither should we go? That is the way, let us walk therein, as Moses protests hereafter. Truth it is that in those two tables are not contained all the things that are written in Exodus, Leviticus, and the book which we do now expound: those tables are but an abridgement of them, and they contain but ten verses. Nevertheless, our Lord meant to show by those two tables, that all the things which Moses left in writing, were of him.
So then, here are two things: That is to wit, that Gods will was there should be scripture, like as when covenants are let down in writing, or leagues are engraved in tables of brass, & even so was it his will that there should be a perpetual memorial of his law, that men might take no occasion to turn away from it. And he made those two tables, not to show any cunning of man therein: but to engrave his law in them without mans hand, that it might be known that the same came of him. As touching Gods writing twice in the two stones: we will create thereof hereafter: For it is meete that things should be let down in order, and therefore I will not meddle with them now.
Now remains how Moses adds, that after the term of forty days, God said unto him, Up and get you down apace: for this people have soon marred themselves, by forgetting me, and the savor that I have showed them. Here Moses goes on still with his matter, chewing the people that their revolting and starting away so soon from GOD was too too shameful and detestable. True it is that although they had held out four hundred year or a thousand years, yet had they not been to be excused. But now when as they tell to making of an idol, and did set up a Puppet within forty days space, even while God was about the furtherance of their benefit and welfare, (as I said before) when Moses was taken up as it were into the company of Angels, by reason whereof they should rather have thought thus, Go too, in the person of that one man we be after a sort separated from the rest of mankind and God sanctify us to himself, and therewithal brings us into his kingdom, to the intent we should not have any earthliness in our religion: What a lewd dealing was that? For this cause Moses faith, that God commanded him to get him down in hast, because the people were marred out of hand, so as they were salne to making of a new God, even while the law was a writing, and while God was confirming of his covenant with them. And it is plainly said that they were marred: Behold (said God) they have marred. For the word which he uses, betokens no more, but they have marred, without other addition. And indeed it was a right marring of them, that is to say of the Jews, who became lewd backsliders and perjured kaytises, utterly turning away from the truth and rule of God, and finally from all order both heavenly and earthly. For wherein consists our pureness, but in obeying GOD? According to this similitude of Saint
Pauls, that like as a woman is a lawful and faithful wife as long as she keeps herself chaste to her husband: so all the chastity which God requires of us, is that we should stick lonely to his word. Then if wee fall to making of idols: it is a villainous marring of ourselves, we become like common harlots that give over their bodies to all comers, leaving their own husbands, and yielding themselves to every whore master and ruffian. Even so is it with us. And after the same manner was this people marred out of hand. Yea and we mar the majesty of God also, as much as in us lies, when we follow our own foolish inventions. True it is that we cannot touch his majesty to do it any harm: but yet are we guilty thereof (as said Saint Paul,) because we turn the truth into a lie, and make all things false: and moreover turn the order of nature upside down, by forsaking Gods pure doctrine, to as we bereave him of his sovereign, right that he cannot reign over us, when we fall to letting up of idols and dead things in his room, and do the things which we ourselves have invented. So then it is not for nought that our Lord said not in plain words, This people have made them an Idol: but he said, This people have marred, that is to say, they have turned all upside down.
Wherefore let us mark well, that when so ever we step aside from the pureness of Gods word, we make a shameful marring, we practice our own destruction, we leave nothing whole and found, and to be short, we be guilty of mingling heaven and earth together, and of the utter defacing of Gods majesty. So much the more therefore does it stand us on hand to submit ourselves to Gods pure word, and to see that we invent nothing of our owns heads, nor bring up any new religion: but hold ourselves to the things which our Lord has told us, forasmuch as he allows not anything but that. Afterwards he adds the residue, which I cannot expound as now: but it shall suffice (as I have said already) that we have this bond of our God, that we stray not so far as to reject his truth: but that we abide in obedience to his words, as he has given it us in writing, and as it is his will to have it daily preached unto us.
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, that we may be drawn to such repentance, as our whole desire may be to be quite rid of our fleshly affections and lusts, to give ourselves unto him, and to hold us so under his awe, as we may bring nothing of our own devising, but that when our own conscience finds fault with us, we may so much the more yield ourselves guilty, and not turn away from his obedience: and that forasmuch as you cannot fully satisfy and perform his Law in this world, it may please him of his infinite goodness to bear with us, until have throughly corrected the evil which he knows to be yet still remaining in us. That it may please him to grant this grace not only to us, but also to all people & nations of the earth, &c, On Friday the 30th of August
1555 The 65th Sermon which is the fourth upon the ninth Chapter
13 Wherefore the Lord spake unto me, saying: I have seen this people, and behold, it is a stiff-necked people.
14 Let me alone, I will destroy them, and put out the name of them from under heaven, and I will make you to grow into a mightier and greater Nation than they be.
Began to show you yesterday, how soul and cursed the fault was which Moses upbraids the people withal in this place: and that the cause why he did set it before them, was to the end they should be the better humbled thereby. And here he adds a record of the greatness of that fault, in that it provoked Gods wrath so fore, that he would have destroyed and rooted out that people, and put out the remembrance of them forever. Now if God do measure his anger, and can skill to punish mens offences according to the greatness of them: it must needs be concluded that this offence was very horrible, seeing that God having delivered his people, and having wrought so many miracles for them, would nevertheless so wipe them out as they should never be spoken of more. That then was the meaning of Moses: verily as if he should say, you wretched folk, consider what you be and what you have been. For whereas you were redeemed by the hand of GOD, you by revolting from him after you had received such favor, deserved to have been so rooted out, as no remembrance of you might have remained in the world, and sentence thereof was given also. Had not I entreated for you, GOD had determined to have destroyed you. Now go make your brags, imagine I ought not what of yourselves, impute your obtaining of this land to your own righteousness, to your own power, or to some other thing else. Nay contrariwise, you see what you have done: you have (to the uttermost of your power) undone the deliverance of yourselves which GOD had wrought, you have forsaken the salvation that was promised you, and the inheritance that was prepared for you: and to be short it was meet that God should have poured our his horrible vengeance upon you. Therefore learn to magnify his mercy, considering that you have provoked him so fore. Thus yet see in effect whereto this saying of Moses is to be referred.
But by the way we must mark the words that he uses. I have seen this people (said he) and it is a stiff-necked people. Here GOD shows that he has just cause to make clean riddance of this people, forasmuch as they were past amendment. True it is that GOD might well thunder down upon all men, without filming them why or wherefore, and all mouths ought to be shut. For we win nothing by replying against him, and in murmuring at his chastisements. For he shall ever be found to be righteous as is said in the one and fiftieth Psalm, and whosoever blasphemes him shall be put to shame. Yet notwithstanding, here God shows why he had determined to punish the Jews so roughly, to the intent that Moses should be the better contented. I have seen (said he) that this people is a stiff-necked people. Hereby he does us to understand, that when we once fall to malicious willfulness, it is all one, as if we were rotten in our sins, and that there is none other remedy, but that GOD must put to his hand to destroy us utterly.
Indeed the least fault that we commit does well deserve that GOD should use extreme rigor: but yet does he moderate himself, according to this saying of the holy Scripture, that he is slow to wrath and long suffering GOD then spares us, and uses not rigor against us at the first dash. But when he sees us so hard hearted that he cannot win us by patience, and that we be so stubborn as he cannot amend us, nor make us stoop under his hand: then is he fain to work after another fashion, and to strive no longer with them, according to this saying in the sixth Chapter of Genesis, Why should my spirit strive any longer with men? For I see there is nothing but corruption in them: and therefore I will no more go to law with them: I must be fain to condemn them and to execute my judgment upon them: for it is to no purpose to indite them any more, they be too much convicted already. Since it is so, let us be well ware, that although we be frail, yet at leastwise we be not willful in persisting in our sins, to delight in them, and to feel them: but let us return again unto God out of hand, being sorry that we have offended him. And if he threaten us, or show us any sign of his wrath: let us by and by stoop and not suffer any stubbornness to take place in us. For if we deal stubbornly
& willfully with him, we shall be driven to abide the condemnation that is set down here, spite of our teeth: [namely] I have seen this people, it is a stiff-necked people, and therefore I must needs root them out. Mark this for one point, that here men are warned to examine themselves, and upon acknowledgement of their faults, to humble themselves before God, and to lay down all pride and sturdiness, so as God may not find them stiff-necked, but pliable.
And that is it which Saint Peter means where he says, Humble yourselves under the mighty hand of your God, that you be not handled roughly in the day of your visitation. In speaking of the mighty hand of GOD, he shows us that if we fight against it, we shall find it too hard for us. True it is that at the first men think they win much by chasing upon the bit, and by standing stubbornly against
God: but in the end they shall find that Saint Peter did not without cause term his hand as a mighty hand, to confound all such as set themselves against it. Then is there none other shift, but to stoop under it, and to receive the strokes obediently, when it strikes us, assuring us that it strikes us justly. And is if it touch us not, let us not tarry till God show himself our enemy, but rather let us prevent his wrath: Thus you see what we have to remember upon this text.
Also there is one other point. I have seen this people (said God,) and it is a stiff-necked people. Hereby he means that he knew well enough by experience, that the lewdness of that people was utterly unrecoverable. True it is that God needs not to make long inquisition after the manner of men: for all things are present unto him, and length of time can tell him no more than he knows already. But the scripture uses such speech, to do us to understand that God goes not to work at all adventure as men commonly do, who fall to punishing often times before they know the truth or have inquired of it. God then shows here, that he never lifts up his hand to chastise us, but upon good deliberation, knowing what is in us, and having well considered whether there be any mean to reclaim us or no. Seeing he takes so great pain, needs must we come to our last condemnation, if we be willful stubborn. Thus you see what Moses meant by there words, See and Behold. And it is all one as is God would prove his saying by such experience thereof as were throughly known, and show as it were with his finger, that that people was not to be dealt withal, and that the very creatures might well judge of their naughtiness, that it was utterly inexcusable. Indeed we do not always perceive that God has made inquisition of our sins: but yet shall we finds it to in the end, And for the same cause, when he minded to destroy Sodom and Gomorra, he said expressly, that he came down to weete how things went: and that although the cry came up to his ears into heaven, and that their sin was so great, that even the very heavens roong of it: yet vouchsafed he to examine their doings near her: not that he needed so to do, as in respect of himself: but to show us that his justice was rightfull and blameless. As oft therefore as God punishes us, let us learn to know that we have lain too long asleep, and that he in the meanwhile watched, and that we must now pay the arrearages because we amended not in due time. And is GOD seem overhasty in punishing us: let us consider that we took not the time when it was offered us, and when he gave us space of repentance to turn unto him, but rather were blinded without own hypocrisy, and that is the cause why God lays his hand so roughly upon us.
Now let us come to that which Moses adds. Her said that God being in mind to destroy the people, said unto him: Let me alone that I may destroy this people, & that their name may be put out from under heaven, so as it may never be spoken of more. It should seem that God was letted here by Moses, when he said: Let me alone. Now it were unbeseeming his power that he could not execute the thing that he had determined with himself, but that a man should withstand him and restrain his liberty in doing the thing that he had purposed. How may this be understood? True it is that Moses was not of authority to restrain Gods judgment: but here we see the infinite goodness of him, who though he owe not anything to men, vouchsafes notwithstanding to do it for their sakes. And let us mark especially, that God does so binds himself to our prayers and supplications, that they be as it were restraints of his wrath: so that whereas diverse times he would destroy all. He is as it were changed, if we come and humble ourselves before him. Not that he alters his purpose: we must not surmise any repentance in God, that he should turn back again and be better advised, or bethink himself better what he had to do, as we do, who be subject to diverse passions, and also to alteration: there is no such thing in God, there is no altering of the thing which he has once determined. But this is taken after the manner of men, insomuch that to make us understand what is for our profit, God is fain to bow down from his high majesty whereunto we be not able to attain, and to use similitude meet for our rawness and infirmity. Therefore he says that when we pray, it is all one as if we did cast a bar in his way, to stop his wrath that it should not utterly consume us. And why? Because that he of his own accord has willingly and without constraint made covenant with us, that when so ever we pray unto him, he will perform all our requests, so as we shall not be disappointed in calling upon him, but shall always perceive that he was willing to grant our will and desire, according as it is said in the hundred and five and fortieth psalm, The Lora performs the wills of them that fear him. Surely it is a word that ought to pierce our hearts, when it is said that GOD does the will of men. Now who is he? and what are we? We be wretched creatures, such as ought to be ashamed to show themselves before GOD. And as for to bring either will or desire of our own thither: it ought to dismay us, and to make us say, Alas Lord, do what pleases you, for it is not meete for us to put forth any desire or affection of ours: for what are we but wretched creatures? But surely Gods will is that we should crave of him so it be obediently, for according to Saint Johns laying in his Canonical Epistle, we must not pray to him at all adventure, nor allege our own fancies to restrain GOD to our desires, we must not use such boldness but when we have submitted our hearts obediently to our God: then if we pray to him for anything that is to our welfare, he likes well of it, and he will pleasure us in granting it, as though there were such a covenant and league between him and us, as might not be broken. Seeing that God stoops so low as to grant us our requests: what would we more? But he does it, and that does he well show in this text. Let me alone say he to Moses. He seems here to speak as it were to some companion or fellow of his. And why does he not destroy Moses too, as he might well do if he lifted. Is Moses then able to stay him, or to abridge him of his liberty? No: but as I said before, GOD do so bind himself, that the prayers which are made unto him, do stay the execution of his vengeance. And that is the cause why that in the rehearsing of this story in the Psalm, it is said there expressly, that if Moses had not set himself in the breach, all had been mard. There the Prophet uses a similitude: like as when a Town is battered with the Cannon, there is such a breach made as the enemies may enter, to sack the town and to put all to the sword. Even so is it in this case: when Gods wrath was once kindled against his people, he had battered them by & by with his said threat, and had made a breach upon them so as there remained no more but to enter. But behold, Moses sets himself in the breach, that is to say he stands up against God and makes intercession to him for the people, so as he stops the breach again, and stays Gods wrath from going any further. And this is not reported for Moses only: But our Lord declares thereby what strength our prayers & supplications have, when they be well ordered, so as we come to him with such zeal as becomes us, and with such faith and humility as he requires. And we must remember what Saint James said of Helias: namely that he made it to rain, and also did shut up the heavens and caused drought, lonely by his prayers. Look here an incredible thing, that when the Prophet opens his mouth to pray unto God, he has power to shut up the heavens, and to bring a general famine everywhere, to punish the Idolatrous king & all those that took part with him in his wickedness: and that afterward when he came to God again, & desired rain, he opened the heavens again and all the streams thereof, so as the earth was then plentifully watered. Nevertheless the intent of S. James is not, that our knowing hereof should be to magnify the power of Helias, or to say that he had that granted unto him as a special privilege, but to give us a rule whereby to perceive how available the prayer of a righteous man is, and so to encourage us to pray unto God. For seeing that the Prophet Helias could both shut the heavens and open them again by his prayers: let us not doubt but that we shall be heard, when we call upon the name of God: And that when the bottomless gulfs are opened, we shall shut them again: insomuch that even when the wicked shall seem to have the world at will, then will GOD root them out at our request. Therefore let us pray boldly, upon trust of the promises that God has given us, and our prayers shall be of such force, that they shall even change the order of nature if need be. As for example we see that at the saying of Joshua, the sun stayed, and stood still a day and a night together, without any night betwixt the one day and the other. Since we see these things: let us not say: That was but for once, or such a holy man or Saint had such power; but let us understand that it was our Lords intent to show us that although heaven and earth were mingled together, and all things as confused as might be: yet if we resort to him, pitting our whole trust in him, he can well remedy the things that seem to us to be furthest out of order, and then shall we see the fruit which our prayers yield us. Thus you see what we have to mark upon this text where GOD wills Moses to let him alone.
Yet notwithstanding we must mark here withal that it is a thing to be wished, to have such folk among us as may make intercession and supplications to GOD: For we see what coldness is in most of us.
Some times in a whole nation and in every great multitude of people, you shall not find twenty or ten persons that have a right zeal to pray unto God and are disposed thereto as is requisite. And how should we do if they stood not in the breach?
Surely we should be left bare, accordingly also as the same similitude is alleged in Exodus, that the people had made themselves bare of his protection, by making the golden calf. For they had no more any God to maintain them. And even so would it befall us also that we should make ourselves bare every day, by putting ourselves out of the protection of our God: were it not that some do set themselves in the breach. And therefore let us learn that often times God spares us, because there are some that make intercession for us, even whom we know not of. And let us think upon it the more, for as much as every of us feels himself cold in praying, and that we go not to it with such courage and earnestness as God commands. [Let every of us bethink ourselves thus;] Alas, if I were alone, and all the world were like me: what would become of it? We might perish for we are not worthy that GOD should regard us. But we must understand, that it is not our Lords will that we should perish, when he ordains men to come before him after that manner. And therefore howsoever we fare, after we have rebuked ourselves, let us proceed to this zeal of praying both for ourselves and for other men, and let us not doubt but God will have pity upon us, yea and even forgive our neighbors also at our request. Truth it is that in this case we must not bring any overweening with us, to advance ourselves as though we could further the salvation of other men: but we must take it as God shows it. Behold I am not worthy that God should hear me myself: and yet notwithstanding he vouchsafes to hear me, not only for myself, or for three or four more, but also for a whole nation. Let every of us do this, and let us consider how merciful our God is to us, seeing he not only vouchsafes to re guard us ourselves, us wretched sinners, us that have turned our backs upon him, us that have not ceased to provoke his wrath against us: but also vouchsafes for our sakes, to accept our prayers and supplications not only for our private friends, but also for his whole Church. For it behoves us to pray generally for all the faithful, yea and for them who we know nor, yea and moreover even for the unbelievers if there be any mean to convert them. Seeing that God hears us after that fashion, even for the furthest strangers in the world, for those that are unknown to us, yea and even for such as are not yet of his house, nor of his flock, but are as stray sheep: is it not a mean to make us to trust in him, and to pray unto him with such certainty, as we come not to him like wavering reeds, (as said Saint
James) but with assuredness that he will hear us, and that our prayers shall not be unavailable, because we resort unto him and have recourse unto him upon trust of his promise?
And hereby we see how greatly the wretched world has been abused by making intercession to Sainds. When men read that Moses was heard, and likewise Helias: they concluded thereupon, then must we resort to the He-saints and She-saints, and they must be our advocates and Patrons to God. Yea but the meaning of the holy scripture is clean contrary, as I have declared already, according to the saying of Saint James. For when God says so: it is not to make us to run unto Moses: but it is to the end that by his example we should not doubt to pray also: for the promises belong to us as well as to him. Like as Moses trusted not in his own goodness, ne preased before God as more worthy than the rest of the people: but only as knowing that God called & assured him thereunto: so also let us now ground ourselves upon the promises where by God encourages us to come unto him, yea and to come without doubting that he will reach us his hand, men without regarding whether there be any worthiness in us or no. For we shall find none in us: but it is enough for us that our Lord bids us come, and our obeying of him likes him better than all the virtues that we could bring with us, if there were any in us.
Therefore it is too gross an oversight, that whereas God encourages us to come unto him with prayer and supplication after the example of the holy Prophets: we thereupon should contrariwise make them our Patrons and Advocates to shift ourselves from repairing unto him. Again on the other side, although Moses prayed for the people while he was in this world: Does it follow that the same charge is committed to him now still in heaven? Does the scripture tell us that Moses makes intercession for us still? So then, it is as it were a dragging of the holy scripture by the hair of the head, (as men say,) and a racking of it to falsehood, when the things that are spoken of men alive, are wrested to them dead. Therefore let us hold us contented with this common doctrine, that is to wit that every of us must take heart to pray unto God, because his promises are made to all men without exception. For our petitions are not grounded upon our own worthiness: but upon Gods goodness, in that he shows himself so free hearted as to reach out his hand to receive us. Here withal let us pray one for another, and let us not doubt but we shall be heard. And although we be cold, and slothful: yet let us understand that GOD hears his Church, so that although we come not to him so freely, and with so earnest and well disposed mind as we should do: yet do he pity us, because he not only has an eye to our several requests: but also accepts the general prayers that are made by the whole Church, in our behalf and favor: and therefore let us occupy ourselves therein as long as we live. As for those whom God has taken out of this world, for as much as the holy scripture tells us not anything of them: let not us fall to thrusting in our own imaginations and dotages in that behalf: for either we must pray in faith, or else we shall never be heard. And what is meant by faith?
That we should be taught by Gods word. Saint Paul sets it down for an unchangeable order, that we cannot call upon God, unless we know his truth, and that the Gospel have been preached unto us, as is said in the tenth to the Romans. And let us assure ourselves, that as many as step aside from this rule, are as stray beasts and their prayers shall never boot them, for they do but unhallowed the name of GOD, because they have not the warranty of his promises in their hearts.
Now let us pass further: It is said, I will make of you a mightier and greater people than this. Here GOD shows Moses, that there is no cause why he should be afraid, that the good will which he had showed towards that people should be lost, or that he was raised up in vain to be a worker of their redemption; and of this welfare that was promised them. I will make of you another people, said he. But Moses is not contented with that: for he makes intercession unto
GOD. And this is not added without cause: but rather to make us to know that Moses regarded not himself, but that forgetting himself he sought the welfare of those that were committed to his charge. That is the thing in effect which we have to hear in mind upon this place.
Nevertheless it might be demanded here, whether it were enough for GOD to raise up a new people or no, seeing the promise was made to Abraham and his offspring, How then? Could he destroy this people, without unsaying his own word, and without calling back of his own promise? No, but hereby we be done to understand, that we must not be over inquisitive of Gods judgments, but deal soberly, and modestly with them. For if we enter into too deep ransacking of them, we shall find them such a bottomless pit, as we shall never get out of them. Therefore let it suffice us that if GOD had listed to have dispatched that people, he could have found means to have performed his promise, so as it should not have been in vain. For (as it is said) had he not been able to have raised up children to Abraham even out of stones? Then must not we bind GOD to our means, nor to the common order of nature, seeing he is to us incomprehensible: but we must consider that he is able to work after such a sort, as will utterly abash us, and we shall not know which way he went to work.
Thus you see that the thing which you have to mark in this text, is that when Gods judgments pass our capacity, we must not fall to ransacking of them by piecemeal out of measure: for (as said
Solomon in the five and twentieth Chapter of the Proverbs) it is his glory to keep things hidden, so that although he show us not why he does this or that, yet is not his glory thereby diminished, but rather increased. For it shows men their own weakness, to the end they should learn to live in lowliness, and not think too well of their own wisdom. Mark that for a special point.
But here are yet other things which deserve to be looked unto more merely. And first of all; whereas it is said that Moses ceased not to make intercession; that may seem strange. For I have told you already that our prayers are faulty, if they be not directed by faith: & faith imports that we be sure of Gods will, according to Saint Johns exhortation, where he said that if we intend to pray aright, we must follow Gods ordinance, and not our own likings. Since it is so: how durst Moses in this text sue unto God contrary to his express forbidding, so as although GOD say, Let me alone, I will not hear you speak of it any more, this people must needs perish: yet do Moses make intreatance still? Wherein he may peradventure seem unfortunate, yea and that he is minded even to spite him, or at least wise to show some kind of disobedience? Nay we must note, that Moses never showed himself more obedient than in this, forasmuch as the trust of the promise that God had made could not be wrested from him by so forcible a temptation, needs must it be that he was throughly settled in faith, when God speaks to him after such a sort, and tells him, I am determined to destroy this people: and yet Moses makes intercession still, as though he would let him of his purpose.
And why? Is it for that he discredits God, or for that he believes not his threatening as the unbelievers do, who commonly make but a mock of it when God speaks to them of his wrath? No: Moses deals not so: but this is his leaning stock: behold, God has made his covenant with Abraham, and that covenant must needs be unchangeable. For it depends not upon the deserts of men, but is grounded upon Gods own free goodness. Moses knew this: and therefore when he heard GOD speak of the destroying of that people: he felt as it were to letting of himself against it, upon assurance of the promise that had been made. True it is that he said nothing of it: but yet was it a thing throughly known to the people, that at the end of four hundred years, they should be put in possession of the inheritance which God had promised them. Moses then held himself to Gods covenant, which was unchangeable and to stand in force for ever. Though men be never so wicked yet, will God of his goodness surmount all their sins, so as his word must needs come to effect. But now had GOD ransomed his people, and the term was fully come wherein they should enjoy his promise: therefore was it of necessity that all there things should be done, and Moses does God the honor, to keep him to that which he had said. Now that he is assaulted with grievous temptation, even as though it were cannon shot, he persists nevertheless in the same faith, and it is not a faith that flickers as a shadow, but a faith conceived of the word and covenant of God, a faith that should stand fast settled and unmovable. We see how that Moses never obeyed GOD better, than when he withstood the threatening which God made. But yet does not this resolve the whole question. For a man might reply: How so? Behold, God speaks continually: why then does Moses believe one of his saying is more than other? Again there is an other doubt. Seeing that God is invariable and has but one single will: why speaks he otherwise than he had determined in himself? For in so doing he should deal double, which thing we know can in no wise agree with his nature. As touching the first question, let us mark that forasmuch as Moses was governed by the holy Ghost, and was fully persuaded that it behooved him to stick to the promise which was made to Abraham, and therefore gave credit to the same: he considered also therewithal, that Gods threatening was just, and that he might justly execute it, for else his praying had been but a mockery. He saw the danger that hung over the people, and was ready to fall upon them.
But forasmuch as he thought there was a remedy, though GOD had said, Let me alone: he falls to intreatance again. And that serves to show the heinousness of the offence, and of the fault that had been committed. For such an enormity as that was, deserved well that utter destruction of the people. Moses then is so governed by the holy
Ghost, that although his will seem contrary to Gods will: yet nevertheless he knows what we ought to follow. But it seems that Abraham did the clean contrary. For God had promised him to bless lsaac, and to raise up a people of his seed, whom he would take to himself. And yet notwithstanding he commands Abraham to flea
Isaac with his own hands. Now it seems that after the example which set us down here, he should rather have said, Lord you has promised me that my son Isaac shall beget a seed whereby salvation shall be sent unto the world: therefore he must needs live. But Abraham is governed by the holy Ghost, and knows that he ought to obey GOD simply without gainsaying: for he could well have stirred up seed from out of ashes of Isaac when he had been dead. So then let us mark that when such temptations as these do encounter the faithful, so as God seems to be contrary to himself: he say let not to govern them by his holy spirit, and to give them such wisdom and discretion, as they hold themselves always to the thing that is good and belonging to their duty, and never doubt at all of Gods word.
And therefore let us beseech God to teach us his will, and let us do our endeavor in seeking his word: and surely he will never suffer us to go astray, nor to do amiss, but forasmuch as he knows us to be unskillful and easy to be led away to and fro, he will hold us back by his holy spirit, and give us discretion to discern what he commands.
For like as he failed neither Moses, for Abraham, no more also will he fail us.
As touching the second question, where it was demanded how it may be that GOD should say one thing and meant an other: (for that is contrary to his nature, in so much as he names himself the truth, and therefore must needs show himself to be so indeed:) we must mark that in saying so, he speaks not peremptorily, but with condition, though the condition he not expressed. Therefore we must have an eye to the end whereunto these words are referred: and then shall we find that there is no contrariety in them. God had said to Abraham, your seed shall be held in bondage: but about a four hundred years hence I will perform the promise that I have made you.
Needs now must this free promise of God be performed: for it depends not upon men: it is not said, conditionally that your offspring behave themselves well: but Gods intent is to be unchangeable in his determination; And therefore whereas he said here to Moses, Let me alone, I will make clean riddance of this people: it is as if he should say, This people has deserved to be utterly destroyed: for seeing they be past amendment, what shall I do more?
I have tried them a number of ways, I have experience of them, I have born gentle with them, I have chastised them, and yet will they not be reclaimed, neither by fair means nor by soul. Seeing then that they be past recovery, they must needs be utterly rooted out and perish. Yea, but yet is there this, Let me alone. His using of that speech includes a condition: as if he should say, Here am I ready to do the office of a judge: what remains now to do, but to thunder down upon this people, and to make clean dispatch of them? Only make you no intercession for them.
Now we see yet better the thing which touched before: that is to wit, that God was so far off from cutting off of Moses, or from shutting him out that he should not pray: that he did rather sharpen him thereunto. As if he should say: But for you this people should be destroyed. For if I should handle them according to their deserts: I should confound them. And forasmuch as they be so willful that they be past amendment. It is time now or more to execute my sentence.
It is too much: I will make no more words: But I will grant thus much at your request, that if you make intercession to me, I will be restrained by it. Now then we let there two questions well resolved: and the profit that redounds of this text. Namely first that the force of our prayers is showed us here, when we pray unto God faithfully.
And secondly we see that dangers ought to provoke us the more. The more that Gods wrath is uttered unto us, the more ought we to be moved to pray unto God: because it is as if he drain us thereto by force. And we must not pray all only for ourselves, nor have a care of our salvation only, nor only fear the dangers that hang over our heads: but we must also take care for our neighbors, and when we hear Gods threatening, they must waken us, and make us to come before him, saying, Alas Lord, here is a sort of wretched creatures which must needs perish, if you be so disposed. Therefore let us be provoked to fear, the more for Gods showing of his wrath unto us, and for the hearing of his threats: For he utters his judgments unto us to the end that we should prevent them. For when GOD gives sentence upon our sins, it is always with this condition, that he does it not with out giving of us some respite to remedy the mischief. So we seek the remedy by such means as he commands in his word. And so you see what we have to remember upon the example of Moses.
To be short, we see that it is not lawful for men to put forth themselves to make prayer and supplication: except they have the promise and be sure that it is Gods good will that they should do so.
But GOD will give them such a zeal, as the temptations which shall cross them shall not stay them from going on forward, though it seem to themselves that GOD is not minded to hear them, but rather to put them back and to shake them quite off. Therefore let us not cease to resort unto him as it were importunately. For the importunateness whereof our Lord Jesus Christ speaks, in reporting the similitude concerning a widow that had to do with a wicked judge: made that judge ashamed though he were a naughty and froward man. But surely when we come to GOD, we need not to be importunate: for Jesus Christ tells us, that if we find mercy in men that are lewd and ill-minded towards us: we shall much more obtain favor at Gods hand, who tarry not till we come unto him, but calls and allures us to him. Seeing then that he is so friendly, let us not be afraid that we shall not obtain our requests. But yet for all that, let us not give over with once praying unto him as it were for fashions sake: but let us hold out to the end, yea and even be importunate upon him. Although he seem unwilling to hear us, and let us alone in our distresses, yea and that to our seeming our misery does still increase: yet notwithstanding let not us fail to hold on still, resting upon his promise which he had given us, which is certain and infallible: that is to wit, that he will never fail those which come unto and call upon him in truth.
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 heretofore, and that forasmuch as we know what need we have to pray, (insomuch that every minute of an hour we run in danger of endless death and are like to perish both body and soul:) it may please him to inflame us so by his holy spirit, as we may call upon him unfriendly, and be more careful to do it and to exercise ourselves in it at all times, as provoked thereto by the great need which we have thereof, considering the miseries where through we should perish, if we were not succored by him and by his grace : and that in the meanwhile it may please him to bear with us in our infirmities, and not suffer us to be rent off from that body of his Church, but make us to perceive by experience, that the prayers which are made through the whole world are available to his chosen, and that their prayers also do avail us , so as the same may establish us continually more & more, in the holy union which he had made with us in the name of our Lord Jesus Christ. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, reducing all poor ignorant people, into the right way of salvation, out of the bondage of error and darkness: and that for this purpose it would please him, to raise up true and faithful ministers of his word, Which may not seek their own profit and ambition, but the glorifying of his holy name, and the salvation of his poor flock. On the other side, & c.
On Saturday the 31st of August
1555 The 66th Sermon which is the
fifth upon the ninth Chapter
15 Then turned I me, and went down the Hill, and the hill burned with fire, and I had the two tables of the Covenant in my two hands.
16 Then looked I, and behold you had sinned against the Lord your God: and had made a molten Calf, and were turned out of hand from the way which the Lord your God had commanded you.
17 Then took I the two tables and cast them out of my two hands, and break them before your eyes: 18 And I fell down flat before the Lord forty days and forty nights as afore, without eating bread or drinking water, for all your sins which you had committed in doing evil in the sight of the Lord, by provoking him to wrath.
19 For I was afraid of the anger and wrath wherewith the Lord was displeased against you to destroy you. And the Lord heard me that time also.
20 Likewise the Lord was fore angry with Aaron to destroy him: but I prayed also for Aaron the same time.
21 Then took I your sin which you had made, that is to wit the Calf, and burnt it with fire, and stomped it and ground it thoroughly even until it was small as dust, and cast the dust thereof in the brook that came down from the hill.
Here Moses declared the great good zeal that he had, at such time as he saw God so sore offended with the Jews for making the golden calf, and for their forsaking of their Redeemer to give themselves over to a dead thing, rather than to him of whose power they had had experience so many ways. Now he said that he had the two tables in his hand, and that when he saw the people so fallen away to Idolatry, he broke them in pieces. Here it might be asked, whether
Moses were not carried with overhasty mood. For we have seen that those two tables were written with Gods own hand, so as there was not any workmanship of man in them, but that the engraving of the ten commandments in them, was of Gods own doing. Now then, that Moses threw down Gods handiwork after that fashion, notwithstanding that the people had sinned: it seems not to proceed of any modesty, but rather of too unadvised zeal and over violent headiness. We must not presume to judge such odd things: for we see that God governed his servants by his holy spirit, and we know that sometimes he stirred up his faithful ones to do his pleasure by extraordinary means. And although we may not make a certain rule of it: yet is not the deed itself to be blamed. We see what happened unto Phinees. For although he was not ordained to be a judge, but only to be a priest: yet did he execute Justice upon the adulterer, & the adulteress which had defiled the Sanctuary. God allowed his doing, and there is record of it in the holy scripture, and yet not withstanding it was a peculiar deed which we may not follow, without a special moving of the holy Ghost. As much is to be said of the thing which we read of in this text, where Moses break the two tables, which thing he did not through hasty mood, but as led thereto by a zeal to God ward, and GOD showed himself therein, of purpose to do the people to understand, how heinous their transgression was.
It is said that Moses was sent of God to bring down his covenant, and to be as in his steed, whom he served. And therefore his deed was as it were a declaring to the people, that his covenant was broken and torn in pieces. Behold (said God) It is true I have chosen you, I have covenanted with you, I have showed myself to be your God, and the covenants were engraved in two stones, that they might remain in perpetual remembrance. But now have you broken your faith to me, and therefore must I for my part forsake you, and disannul the covenant that was made betwixt us. Thus we see that Moses did not anything at all adventure, nor was driven by fleshly affection: but that God showed the people by him, that he gave them over and took them not for his, but utterly disclaimed them. For the very bond of the union, was the obedience of the people in submitting themselves unto his law, and their acknowledging of him to be their god, and their worshipping of him, notwithstanding that there were infirmities in them. But they make them a calf of gold, and utterly forsake the religion that was appointed them. And forasmuch as they did so: it was good reason that God should shake them off, and make as it were an utter divorce between himself & them for ever. Mark that for one point.
But now by the way, this seems to disagree with that which Moses added: that is to wit, that he should break the two tables with his own hands, as it were of purpose to separate God and the people asunder: & yet notwithstanding make intercession for them, yea & that after such a sort (as it is said in Exodus) as he was not contented to entreat
God only with prayer & supplications: but also was inflamed with such zeal as as he besought God (if it were possible) to take him out of this life, yea and even to wipe him out of the book of life, so as he might be accursed, conditionally that the people might escape. Here are two things which seem very disagreeable at the first fight: namely, that he should be so angry, and that he should on Gods behalf break and disannul the covenant, as who should say he meant to banish the people from the kingdom of heaven, and from all hope of salvation, yea and even from the inheritance that was promised them : and that yet notwithstanding, he should go and offer himself to GOD, to be punished for the peoples sakes, and to bear their curse both in his body and in his soul. But herein we see, that Gods servants may well have a burning zeal to execute their charge: and yet for all that, not cease to have pity & compassion on such as perish, and whom they be enforced to hate, and against whom they be driven to be sharp and rough. And Moseses zeal showed it self, not only in breaking both the Tables, but also in his doing of the execution that we read of in Exodus. For he did not only rebuke the people sharply: but also commanded the Levites to hallow their hands. And how? By killing all that ever they met with. Dedicate yourselves this day unto the Lord said he. So was that tribe chosen to do that execution. And although they were ordained to the service of the sanctuary: yet is it told them that they must consecrate their hands unto GOD. And after what manner? By fleeing their brethren, so as they spared not any man for kindreds sake. Indeed you be all of Abrahams house (said he): but yet must you execute vengeance this day, for the offence that had been committed against GOD, in making the calf. Loe here another token, that Moses was so out of patience with the people, as he had no kindness in him, he meant to forgive the transgression that had been committed against GOD: and yet for all this, he is contented to yield his own person to answer for them, not only by sustaining some bodily punishment: but also by being even, damned for them, if it were possible. But we must always come back to that which I have touched already: that is to wit , that Gods servants have always such a care of the welfare of them that are committed to their charge: that they had leaver to perish themselves, than to see those go to destruction, of whose salvation there was some hope. And yet notwithstanding they cease not for all that, to be sharp and rough when God commands them to do their duty, not upon cruelty, that they have not compassion still upon the wretched sinners: but because it is not in their own liberty and choice to show mercy, but they must have respect to their office, and unto Gods will, that they follow the same. Both these things are showed us here in Moses: and we see that all the Prophets have used the like manner of dealing. It may well seem that they have no regard to spare the people. For they threaten Gods wrath, they curse, they condemn, and to be short, they seem to bring nothing with them but thunder claps: and yet notwithstanding we see they were led with such pity and carefulness, that they besought God to show favor to such as were unworthy of it. Who will give tears unto mine eyes, said the Prophet
Jeremy: I could well find in mine heart to melt into water, to bewail the sins of my country folk. And yet in the mean season how speaks he? Used he mild tearmes to rebuke the people with gentleness? Nay, he cried out against them as though he had forgotten all natural affection. So then we see that these two things agree very well: that is to wit, that those whom GOD chooses to set forth his word, may well regard the welfare and benefit of the wretched sinners that are committed to their charge, and be even sorry and exceedingly grieved at the heart to see them go to destruction: and yet for all that, not forbear to show signs of rigor, so far forth as their office required, and as they needs must for the serving of God.
Furthermore as touching the request of Moses: it is a strange case that he should desire to be wiped out of the book that God had written: for he knew well it was impossible. He was not so ignorant but that he knew Gods determination to be unchangeable, and that his choosing of those that are his can not by any means be altered. And therefore this request seems to be inordinate, yea and utterly disagreeing to faith. But we must mark that in this zeal Moses respected not precisely what was possible to be done: but only meant to pray God that he being but one man might perish rather than the whole people should perish, so as he himself might answer for all the evil that had been done if it were possible. And besides that, we have to mark here, that Moses matched Gods glory with the welfare of the people to whom the promises were given. For he persuaded himself that it was not possible that that people should be utterly rooted out, but that Gods truth must be abolished therewithal, because God had bound himself to the offspring of Abraham: and therefore that if that people had been cut off, God should have seemed to be variable. He could well have found out some mean incomprehensible to man: but Moses could judge no further than he was able to conceive. Now then forasmuch as he was at his wits end in this case, and God was to be found faithful and soothfast by performing of his covenant: therefore does he forget himself, and is carried away rather to offer himself as it were in a sacrifice of cursing, than that Gods name should be blasphemed, or that it might be said that he had not kept promise, or that he had changed his purpose. Hereby we see that Moses might pray faithfully: and yet notwithstanding not look simply & lonely to the right of the case. How mighty that be done? He was moved thereto by a passion, how be it not by a choleric and fleshly passion, but by such a zealous passion to God ward, as carried him above all state of man.
Never the later (as I have said afore), these things must not be drawn to a general rule, (for we have not the spirit of Moses): but yet must we go so far with him, as we had leaver that the whole world should go to destruction, than Gods glory should be defaced, or that he should not be worshipped, or that the honor of his justice, wisdom, goodness, and power should not be reserved unto him. To be short, we ought to prefer Gods glory, not only before all bodily goods, but also even before the salvation of our souls. And although that that be hard for us to do: yet must we enforce ourselves unto it. We see how Saint Paul did the like for the Jews, and he was lead by the same reason which led Moses. I could find in my heart (said he) to be accursed for my kinfolks sake. It was not human pity that moved him thereunto: but his eye was always upon the promise that had been made to the offspring of Abraham, in respect whereof it behooved God to keep still some remnant of that peoples seed, or else the infidels and unbelievers would have reported him to have been a liar, and they would have scorned the law & all the promises. Wherefore to the end that Gods name should not come to such reproach: Saint Paul offers himself to be accursed, if need be, and yet was he well assured, that God would never suffer him to escape out of the hand of his Leader, who had taken him into his keeping. But it is not for us to enter into such disputations. For as I said, Moses is contented to be ravished with such zeal, as he had leaver that both himself and all the world beside should perish, than to see Gods name scorned, or that the unbelievers should have their mouths opened to blaspheme him. That is the thing which we have to mark upon the prayer of Moses.
But yet therewithal let us come back again to that which is rehearsed here, concerning his breaking of the two tables. Herein we see that how pitiful so ever Gods servants are towards the wretched creatures which perish, yet must they not use any such mercy as may nourish the evil, but be careful to do the thing that God commands them, without swerving one way or other. Sometimes men are so moved with foolish pity, that they offend God: and upon opinion to do good to those whom they bear with, they increase the evil still in them, and are a cause of their greater decay. To be short, men stand so much in their own conceits, that they will needs exceed and go beyond God in mercy. And this is seen in all cases. Howbeit, if a man examine their affections narrowly: he shall find that their so doing proceeds not of loving kindness: for one while they be sharp & rough, and there is nothing with them but destroying: and anon after in that turning of a hand, you shall see them in another mood, so as they will needs be very pitiful. But after what manner? In going beyond their duty, without regard what God had ordained: and (which worse is) they will needs be always showing of mercy where there is no repentance, whereby they cast wood into the fire, to make gods wrath burn that hotter against them. And therefore when they whom God had put in office do see offences committed: they must not in any wise leave them unpunished. For why? If they suffer the mischief to settle & to fester: it will grow worse and worse till it become curable. For you see how diseases become incurable, when the parties be not purged in due time and place. We must remember how the Apostle said, that we must beware we suffer not evil weds to grow, but we must pluck them up betimes, for if we do not, they will so ever grow us as we shall not be able to destroy them when we would, but they will stop our eyes, and so keep down that good seed, as it can never thrive.
After that manner will God punish our negligence, when we be not diligent in doing our duty to rid away evil from among us. Thus you see what we have to mark. But let us also apply this lesson to our instruction.
Let such as have the charge of teaching, look nearly to themselves and think well upon it, and bear in mind what God commands them that they may discharge themselves thereof: or else they may well make coverings, but God will ask them an account of that things that he had enjoined them. Again on the other side, when we hear our vices and sins sharply rebuked by Gods word, and rough threatening against us, so as it may seem that our teachers intend to deliver us into Gods hands to be punished by him according to our deserts: let us not think it strange, as a number do, who would have us but only to grease and anoint their scabs, in steed of handling them as they should be, & cannot abide to be rebuked roughly. But what? They would be flattered to the end they might perish without feeling of it.
Contrariwise we see that to be taught aright, we must be rebuked and threatened, yea and that with such sharpness and vehemence, as we may be driven to bethink us of our offences, and to humble ourselves before God as becomes us. That is the thing which we have to remember in that we see that Moses was so chafed at the peoples transgression, that be break the two Tables immediately, and afterwards drew our the sword , to punish such as had so violated
Gods service, and encouraged his tribe to do the like. Let us not think but that Moses was wounded to the quick with grief and compassion, when he was fain to do execution with his own hands. For we know he was a meek and kind hearted man, and inclined to good and holy pity above all others. But yet does it behoove him to discharge his duty, or else he had been unfaithful towards God.
Moreover whereas he said, I looked, & behold you offended your God, by making yourselves a calf of metal, and you were turned out of the way which he had appointed you: this looking of his was because God had certified him thereof: but yet behooved it him to bear witness of their deed [with his own eyes].And whereas Joshua said it seemed to be some battle: Moses answered that it was not so, for as much as some of them made not signs of mirth, and other some signs of fear and sorrow: but all the whole multitude was merry and joyful: and therefore (quote he) there must needs be some other matter in it. At his coming down he saw them dancing as it were upon fond devotion, according to the manner of Idolaters, who think themselves to serve their Gods very well by such foolish and wanton toys. And so that Israelites took this dancing of theirs to be a piece of Gods service: wherefore Moses executed the punishment afore mentioned. But as touching this text, the only thing that we have to mark, is the thing which we spoke of even now, and which we have spoken of afore: namely that he upbraids the Jews with their sudden starting aside from the way which GOD had showed them. For the wellspring of the mischief was, that they held not themselves to the rule that is contained in the Law. We see then that the cause of all ruin and destruction, is our ficklenesses in turning away from Gods word. For as soon as we pass those bounds and swerve never so little aside: by and by we run astray into utter destruction. And therefore it stands us so much the more on hand to hold ourselves warily in obedience to our GOD, especially when he had been so gracious unto us, as to set us in the right way. For he vouchsafed not so to guide all men. Truth it is that all men, yea even those which never heard one word of teaching, have enough to make them inexcusable. But as for us, we ought to make singular account of this privilege, that GOD calls us to him, that he take us into his government, and that he showed us the way of salvation. Since we have that, we cannot go astray, so we hearken to the doctrine that is set forth to us in Gods name. But if we despise such a benefit: then are we worthy of too too much blame. And therefore let us learn to submit ourselves simply to Gods word, or else we shall open the gate to all wickedness, accordingly as it is said that men mare all and turn all upside down, when they start aside from the said way. Then is there but one way to walk well and rightly in: which is to obey our GOD, and not to give any credit to our own wit and imagination, nor to give head to our own inventions: but to abide as it were fast linked to the things that GOD commands and appoints us. Those are the things which we must stick by: and if we do not, we be unhappy and forlorn creatures.
For we shall go on from evil to evil, and there will be no end nor measure of our disordered, as we see it be fell to this people, who having once let go Gods word, fell into so gross and beastly superstition, as to worship a Calf of their own making: and they became so made that they spared not any thing so foully to defile themselves in offending GOD after that fashion. For when Aaron willed them to bring him all their ornaments and Jewels: it was to the end to have made them loath to have had an Idol of that price.
But there was neither man nor woman which brought not their ornaments and all the costly Jewels which they had. Those graceless wretches were so carried away, and the devil possessed them with such fury, that they passed not to spoil themselves of all their substance, nor cared what cost they were at, so they might have an idol. And by this example are we warned to rain ourselves short and not to let ourselves loose, least we happen to start never so little aside from Gods pure doctrine, & from the Religion which he shows us in his word.
There is yet another thing to be noted in that breaking of these Tables: which is, that GOD intended to show by way of a figure, that his once writing of his Law was not enough for us, but that it behooved us to have it double engrossed. Truth it is that Moseses rehearsing of it in this text, is to another end: but yet is there no inconvenience in this also. Likewise when Moses took a veil or scarf to put before his face, because the people could not abide the glory and great brightness that shone therein, it was to magnify the Law, according as Saint Paul declared: and the very story itself shows sufficiently, that it behooved Moses to be known thereby to be as an Angel, and not to be taken any more to be within the common state of a mortal man, in so much that his countenance shone as bright as the sun, which the people could not abide, & that was to put them in mind of their own weakness and frailty. That was the chief cause why
Moses wore a veil to hide his face withal. But yet herewith all Saint
Paul sticks not to say, that God showed even then a forehand by way of figure, that there should befall such a dimness and blindness upon the Jews, that when so ever they read the Law or heard it preached, they should have as it were a veil before their eyes, so as they should not see a white. And Saint Paul said that this thing was accomplished even in his time among the Jews. For they read Moses continually in their Synagogues: and yet they continued as stark beasts as the heathen, so as they became brutish through their own foolish fancies, and could not perceive Gods truth at all. For Saint Paul tells them, that all the Law is nothing without Jesus Christ: it is but as a dead thing, because Jesus Christ is as the soul and perfection thereof. So then, as touching the breaking of the Tables: it was the foresaid cause that moved Moses to do it: that is to wit, to show the people that God disclaimed them, as if he had said, your God gives you over, and had divorced himself from you. For in as much as your wickedness had separated you from him: it is good reason that he also should stand discharged of his promise, and be no more bound to so malicious & froward a people as you be, who have used such unfaithfulness towards him. That then is the first reason.
But there is also another cause: which is, that we have as it were a figure or image, that Gods once writing of his Law is not enough for us: but that we have need of a second writing of it, to the intent it may avail us, and the doctrine thereof benefit us by showing itself to be lively and of effectual force and power. And that is the thing which the Prophets mean in saying, that GOD will make a new Covenant with his faithful ones, not as he did with their fathers in Egypt, but by writing his Law in their hearts, and by engraving it in their bowels.
And therefore let us mark well that GOD meant to do us to understand, that his writing of his Law in the two tables of stone, was by and by void and of none effect. And why? Because that, if God do but write his Law, or cause it to be preached to us only by word of mouth: there will never be any hold or tack in it: and he shows that the blame thereof is in ourselves, because we be not steadfast in keeping the promise that we have made unto GOD, but become variable, and start aside out of hand. God for his part, Both well perform whatsoever he promised us: but we break off all acquaintance and union with him, so as we be cut off and banished from him, and we bereave ourselves of all the promises that he offered us: and therefore after he had once written his law, he must be fain to turn again and write it the second time. As how? For figures do not always represent the full truth, but there is oftentimes some difference. Then let us mark that the figure varied from the truth which God shows us and make us to perceive. For he writes not his Law the second time in stones: but rather whereas our hearts were hard before, he changed them and make them soft: and in stead of stony hearts (as said Ezekiel,) he gives us hearts of flesh: that is to say, he softens our hearts and make them pliable, to the intent we should receive his Law, and have it engraved in us, and be able to do and to follow whatsoever he commands us. Therefore let us bear this figure well in mind, for as much as it is for our benefit. In deed as concerning the first reason, it behooved us to bethink ourselves well when GOD had called us. For if we corrupt his service, or alter religion at our own pleasure: although there be no Moses to break the tables of stone: yet had God showed once for all, that he is alienated from us, and that he will have us to be as strangers to his house. Truth it is that his election is without repentance: yet notwithstanding (as it is said in Exodus,) he will save whom he lifts.
Howbeit, if we stick not purely to his word: it is all one as if we fell out with him, and plaid the fugitive and unruly children: and he will not suffer us to despise his covenant after that manner, without avenging of himself of such unthankful ness. And he had showed us at that time in the person of Moses, that he gives over and forsakes all those, which turn away from the truth and hold not themselves to it, so that for his part he will have no more to do with them, nor any more acquaintance with them. Wherefore let us beware that this horrible sentence be not cast upon us, and when so ever our Lord shall have called us, let it serve to hold us in awe and fear. But yet let us know also, that it is not enough for us to have our ears beaten with Gods commandments, and to have them set before us, and to be encouraged to keep them: for God must be fain to work within our hearts, or else all the teaching in the world will stand us in no stead: it will be but a sound ringing in the air, whereof no profit will redound. Now then, come we to hear Gods word? In deed we ought to make account of the favor that he shows us in causing it to be preached unto us: but yet let us assure ourselves that that would but turn to our greater condemnation, if he engraved it not in our hearts.
What is to be done then? We must discharge ourselves of all self trust, assuring ourselves that we shall be but evil scholars, until GOD have taught us by his holy spirit. Notwithstanding that he shall have used men as his instruments, to bring us to the knowledge of his truth: yet must he himself bore our ears, that we may hearken to him, and her must touch our hearts and soften them, that we may receive that doctrine which is uttered unto us. Wherefore let us learn to mislike ourselves, by acknowledging our own sin and wretchedness: and therewithal let us pray him to work in such sort, as the things which we shall have heard and understood, be not a witness against us of our rebelliousness, and that we have been foolke past amendment. And so, as often as we come to any sermon, or read the holy Scripture: let us pray God to touch us inwardly, and to make the doctrine available which we shall have heard, so as it may not be spoken to the stones, but to such as have been fore taught by his holy spirit. Thus you see what we have to mark upon that place.
Now for the attainment of this second writing, we must not go to Moses, but to our Lord Jesus Christ. For it is he that had brought us the holy Ghost, and the renewment whereby our hearts are reformed to the obeying of GOD, and whereby they be circumcised that they may be dedicated to his service. Then if Moses be compared to our Lord Jesus Christ, he is but a minister of the letter. And why?
Because he could go no further than he had commission, which was, to set forth Gods doctrine. But it belonged to Jesus Christ to give light to that which Moses had uttered, and to give strength thereunto. And how was that? By his holy spirit. True it is that Saint
Paul termed himself a minister of the spirit. Howbeit, that is not to deface his Master: it is not to draw to himself the thing that belongs to the son of GOD: but it is to show that our Lord Jesus Christ uttered his grace now a days by the preaching of his Gospel. As how?
Let us mark first of all, that the renewing of us and the writing of Gods Law in our hearts, thereby to fashion us according to the righteousness contained in that same: is reserved a lonely to the son of God, and that it is he which gives us the will to follow God his Father and to obey him. For he had the spirit of the fear of God, he had the spirit of all righteousness, he had the spirit of truth, as is said in the eleventh Chapter of the Prophet Esay. So then let us mark, that we must resort to our Lord Jesus Christ when we be put in mind of our duty. When it is told us what GOD required of us, we must think thus: Alas Lord Jesus, it is true in deed that here we have knowledge of the thing that is good and rightful: but what? We have another
Law clean contrary to it in ourselves: which is, that we do but chase and fret at GOD when we be taught: and when his Law is alleged unto us, we do the clean contrary to that which is contained there: and-therefore you must be fain to change us, and to make us new creatures: for to that end is the spirit given us, which you communicates unto us, by bearing us record that we be members of thy body. And again, had Jesus Christ once given us this will? He gives us also ability to perform the same desire, and strengthens us to against all temptations, as we shall never be overcome by them.
You see then that we must hie us to our Lord Jesus Christ, assuring ourselves that that prerogative and honor belongs to none but only him. Yet notwithstanding this saying of St. Paul is true also, that all such as preach the Gospel are spiritual ministers, [that is to say] they set not forth a dead letter and unprofitable doctrine, but withal they bring Gods spirit. And how is that? Is it by their own breathing? No: For our Lord Jesus Christ did well show by his breathing upon his disciples, that the holy Ghost proceeds from none but himself alone.
But Saint Paul meaning is, that Jesus Christ works continually, to the end we should believe in him. True it is that we shall not see him here personally present: how then shall we be sure, that he writes
Gods Law in our hearts? Let us not allege any of those things. For seeing that Jesus Christ is the end and perfection of the law, yea and the very life of it (as I said afore:) let us not think but that he prints
Gods Law in our hearts by the preaching of the Gospel. So then let us not doubt but GOD will perform that grace in us. And although the party that preaches unto us be but a mortal man, and the words which he uttered unto us with his mouth, do vanish anon after away in the air: yet let not us doubt but Jesus Christ will for all that do his duty, as Saint Paul declared in the same place. And in deed, the faithful have experience thereof. For we should never have so much as any thought at all of coming unto GOD, or of doing any good: unless we were fully resolved of this ground, namely that it behooved us to be thoroughly settled and constant: all the which proceeds of our Lord Jesus Christ. Therefore when so ever we feel that GOD draws us unto him, let us understand that he shows us how we be members of the body of his son, because we have the holy Ghost by whom we be altered and reformed, and by whom also his Law is written new again in our hearts. Thus you see what we have to bear in mind.
Moreover, let us mark that whereas Moses tells the people that God heard him for that time: it is to the end they should not abuse Gods goodness, but understand their offence to have been so horrible, that if they did so any more and tempted GOD again afterward: they should find no mercy. The intent then of Moses in this place, was to hold the people in awe. Truly we ought to be fully persuaded of this, that if GOD find us repentant for our sins, he will ever be ready to forgive all that we have committed. Let us but only make towards him, and he will reach us his hand. Yet is it not meant that we should take leave to do evil under colour that GOD is so merciful to wretched sinners, that as soon as they return unto him, he prevents them and is ready to receive them and embrace them a forehand.
This (say I) must not make us the more inclined to do evil: but we must understand that when God had forgiven us once, we must no more fall back again. For then do we tempt him and abuse his patience, which is the next way to shut us out of the gate of salvation, and to disappoint ourselves utterly of all the mercy which he was minded to have used towards us. True it is that although we shall have offended twenty or thirty times, yet does God tell us that he will have pity upon us. But I speak as now of those that take liberty to offend, and say, seeing I have found God so gentle and pitiful, I shall surely be received of him at all times. Surely when men stand so upon Gods mercy, and under pretence thereof, do either become negligent, or else give over themselves to all naughtiness: it is all one as if they renounced all the promises of their salvation. Therefore let us mark well the saying that is set down here. God (said Moses) heard me. And how? for that time: to the end that the people should think thus with themselves, Alas, it is a wonder that ever we obtained pardon, and it must needs astonish us still, that God would rid us out of such danger as we were fallen into, considering how deadly and over deadly the fall was. Now then seeing that God had showed himself so friendly towards us: let us beware that we provoke not his wrath any more. For if we fall back again, we cannot tell what may befall us. After that manner must wretched sinners, (when they be tempted to do amiss,) bridle and restrain themselves by setting Gods promises before their eyes, howbeit in such sort as they become not the boulder to doe evil, but as they may have recourse to Gods mercy when they have done amiss, and live in the greater awe ever after.
Thus you see whereof we be put in mind in this text.
Now let us fall down in the presence of our good God with acknowledgment of our faults, praying him to make us so to feel them, as we may learn to sigh and groan for them all our life time, and find mercy at his hand when we seek it with faith: and to reform us in such wise, as we may not pervert his word and the pureness of his service: but that seeing he had showed us the way of salvation, it may please him to grant us the grace to persevere therein all the time of our life, so as we forsaking all our wicked lusts and affections, may walk on in his obedience: and moreover to bear with us in all our infirmities, until he have ride us quite and clean of them all, and clothed us again with his own righteousness, that we may be partakers of his glory, which he had promised us for our Lord Jesus
Christ sake. 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 4th of
September 1555 The 67th Sermon, which is the sixth upon the ninth Chapter
20 Likewise the Lord was sore angry with Aaron, to have destroyed him: but at the same time I prayed also for Aaron.
21 Then took I the sin which you had made, that is to wit the Calf and burnt it in the fire, and brake it and brayed it thoroughly, until it was as small as dust: and I cast the dust thereof in the broke that came down from the hill.
22 Also you provoked him to wrath in Taberah, and in Massah, and in Kibroth-Hattaavah.
23 When the Lord sent you from Cades barn, saying, go up and possess the Land which I have given you: Then rebelled you against the commandment of the Lord your GOD, and believed him not, neither obeyed you his voice.
24 You have been disobedient to the Lord, ever since the time that I have known you.
After that Moses had spoken of the fault which the people had committed in making the golden Calf to worship it: now he shows that Aaron was to be blamed for that crime, for as much as he being then the governor of the people, had not endeavored to withstand them with such stoutness as be ought to have done. For such as be magistrates shall have a harder account to make, than such as are private persons. Now then, Aaron ought to have taught the people, and to have withstood their evil dealings even to the death. True it is that when Aaron saw that the people would needs have an Idol to worship, he told them that it was wickedness so to do: and when he could by no means way with them, he devised another shift, and labored to drive them from their desire, by requiring their Jewels and ornaments and the things which they did set most store by. For he thought that by that means, that fancy would be put out of their head. You see then that Aaron contented not to their evil, but would fain have letted it, howbeit, that was not with such stoutness as he ought to have done. For he should rather have hazarded his life, than to have consented to Idolatry, whereby GODS honor and true service was corrupted, by conveying of it over so loudly to a puppet that was but a dead and senseless thing. Ought not Aaron to have been so zealous, as rather to have hazarded his own person for it? Specially seeing that GOD had put him in so honorable a charge? For he was the high priest. And although he was not yet consecrated into his office: yet knew he well enough whereunto he was ordained. And therefore there was no excuse at all for him.
Now upon this text we have to gather, that those to whom GOD had given charge to govern his people, are not discharged by not consenting unto evil, or by not being the authors thereof: but they must withstand it to the uttermost, and be of such invincible stoutness, as not to swerve aside for any importunateness. Although they see great troubles and hurly-burlies yet must not their courage be abated therefore, but they must still stand in the maintenance of that which is good. And although they see themselves in danger, so as there is none other remedy but only by praying GOD to take them into his protection: yet must they not swerve aside from their office to eschew the danger. And therefore had not Aaron escaped unpunished at Gods hand, if his brother Moses had not in treated for him. Let not us think nowadays that God had altered his mind: but let us mark, than as many as have not withstood evil to the uttermost, shall be wrapped all in one condemnation with the offenders, and Gods vengeance must consume them all together. For he that lets evil slip, or prevents it not if he can, does give liberty to do evil. It is a saying even of the heathen, who to rebuke the negligence and coldness of magistrates and officers of justice, have alleged this proverb, That if he which ought to hinder evil do wink at it, it is all one as if he proclaimed leave and liberty to do evil by the sound of a trumpet, and he shall bear the blame of it before God. And indeed that proverb was commonly used, to do us to understand that God will not hold them excused, which have been so cold in executing their office. Now if the world condemns them: what will become of them, when they come before the heavenly judge? So then, Magistrates are here warned of their duty, namely that when they see any evil, they must withstand it. Although they be not armed with worldly force: yet must they rather forgo their lives, than yield in such sort as the mischief may get the mastery and the upper hand through their cowardliness. Let Lords of estate look well to themselves: for although men acquit them: yet shall they not be quite before GOD if they play the blinkered, and let naughtiness slip when they see God offended. If they see the right perverted, and do not manfully withstand it: they must yield account for it. And moreover, God will bring them to shame before the world, that they may feel the condemnation a forehand, which is prepared for them before him: and therefore let every man look nearly to himself.
And let us mark generally, that as many as withdraw not themselves from the company of the wicked, are taken as accessories before God, though they considerate not themselves with them, if they make no countenance to withstand them when they see them go about any evil. We hear how St. Paul says to all the faithful both great and small, Have no fellowship with wicked works, but rebuke them. Then does it stand us on hand to beware that we be not partakers in evil, and to protest openly that we like not of it. But yet is not that enough: for we must show ourselves to be enemies of the wicked, and take part against them. And they that do not so, are too cowardly: and that dissimulation of theirs shall be esteemed as treason before God. But what? Men see how the world goes. For nowadays there can no friendship be maintained, except men bolster their neighbors in their evil doings. Folk do mock GOD openly to his face, and yet are they ready to be at open defiance, is men reach them not their hands to take part with them in all offences against GOD. But yet shall not this rule be changed for all that: we may well in harden ourselves in our wicked customs: but yet will not GOD fail to judge us, yea even according to this rule. And therefore let us not think that he should transform himself, when we take inordinate leave to do evil. And when we be come into possession, and have taken covert under pretence that others did so as well as we: let us not think that we shall escape for all that , but let us forbear that we be not wrapped in the vengeance which God pronounces against sinners, for want of withstanding them to the uttermost of our power. All men without exception ought to do so, as I said afore: but yet they that are in authority ought to take good heed that they show the way unto others.
After that Moses had spoken of this offence: he added yet other examples, to show that the people could not boast of any righteousness of their own, nor allege that GOD had chosen them for their virtues sakes, or for my worthiness or desert that was in them.
Therefore he said, Remember what you did in Taberah, that is to say, in the Burning. It was a place so named, because that there, GOD sent down fire from heaven to consume a part of the Camp.
And afterward in Massah, which signified temptation, and was another place, so named because the people tempted GOD there.
And again in Meribah, that is to say Strife or Contention. Remember also what you did at Kibroth-Hattaavah, that is to say, at the graves of lust. For GOD sent as it were a plague upon all the people, so as a great multitude of them died for their wicked lust in that they longed for flesh, and would not be contented with the Manna. This food is too loathsome (quote they,) we can not away with it, it goes against our stomachs, for we see nothing else but always Manna Manna, we will have some flesh meat. You see then that the wicked lust of that people was that cause of their ruin & destruction. Finally Moses rehearsed here that thing that he had said afore, concerning the rebellion which the people committed when they should have entered into that land. For they distrusted gods promise, & would needs send spies to learn how things went. They trusted more to their own policy & eyesight, than to Gods word. By reason whereof
Gods wrath was so kindled against them that he gave flat sentence that none of them should enter into the promised heritage, save only
Josua, and Caleb the son of Jephunneh, because those two had behaved themselves faithfully. But as for the people, they should be led about by the space of forty years, until their carcasses were rooted in the wilderness, according to the threat which God had uttered with his own mouth. That is the content of this part of the text.
Now let us mark first of all, that to make the Jews understand the meaning of Moses, or rather of the holy ghost: it behoved them to be warned to let their former faults before their eyes, that they might not be so fond as to presume anything at all upon their own worthiness or upon their own power: but to abase themselves utterly, acknowledging that GOD found not anything in them why he should chose them, but that all came of his own free goodness. Now if Moses were fain to use such exhortation to the Jews: let us understand that we also have as much need of it nowadays as they. The end therefore which we must begin at, is this: that we must call down ourselves, and not be lifted up with any presumption, nor vaunt ourselves through any foolish overweening: but acknowledge ourselves to be void of all deserving, and that there is not any grace or righteousness in us, for the which we might obtain love at Gods hand. And therefore must he needs prevent us with his free goodness. Mark that for a special point. But how may men abase themselves after that fashion? We will never do it of our own accord. Indeed if every of us look well upon himself, it must needs be that we be as it were bewitched, if we be not induced to mislike of ourselves, and to be ashamed and utterly at our wits end. For what is man? Let him search throughly what is in him, both in body and in soul: and surely we shall find even from the most to the least of us, that there is nothing in us but utter shame and confusion, as I said before.
Nevertheless, every of us abuses himself through this folly, so as we bear ourselves on hand that our vices are virtues. And although our life be as lewd as may be, and our sins most outrageous and horrible: Yet to our own seeming there is nothing in us but perfect righteousness and soundness. You see then that men beguile themselves. And therefore it is requisite that we should be held short, and have our faults laid afore us, not only some one or two faults, but also all the faults of our whole life: so as we may know that we have offended our GOD so grievously, that it behoves us to be overwhelmed with shame and reproach: and that if we should go about to lift up our heads, it were meete that we should be thrust back, and that GOD should knock us hard: upon the pates with a cudgel, to show us that our pride is devilish against him. Then let us mark that Moses spake not only to the Jews: but that the same lesson is told unto us at this day: in so much that if we will yield glory unto
GOD, we must be bereft of all praise, and not presume any whit at all of our own virtues, but assure ourselves that there is not aught in us but utter vanity.
Furthermore for as much as we come not to such mildness of our one accord: let us have an eye to our sins, and not tarry till God open his books of account as he will do at the day, for then it will be too late for us to yield ourselves. But let us bethink us of our sins now while he summons us by his word, and while he warns us beforehand. Let every of us submit himself as a wretched offender before his Judge, and let us acknowledge ourselves to be justly accused, yea even of infinite faults, before God. And when we have bethought us of one offence, let the same minister occasion to us to bethink us of another.
And to be short, let us both generally and particularly practice this lesson of considering what we be, yea even without flattering of ourselves, that all the good which we receive at Gods hand may be fathered upon him, and the honor which he reserves to himself remain whole and unfinished unto him. Let us not covet to enrich ourselves with the things which we have borrowed of him: let us not seek to attire and deck ourselves with his feathers: but let us acknowledge that it is of his own free goodness that he vouchsafes to show himself so liberal, though he be not bound thereto. And for our parts, seeing we cannot bring any desert unto him, but we be guilty in all cases and all respects: he of his inestimable mercy must be fain to bear with us, or else we would be deadly enemies to him still, & he should be driven to thunder down upon us. Thus you see what we have to make generally upon this text.
But now let us come to the stories which Moses touches here. He speaks first of Taberah , which betokens Burning, as I said before.
For there the people were chastised with burning, because they murmured at their traveling through the wilderness. O (quote they,) shall we never come to an end? We do but run up and down here, we be fain to remove our tents from place to place, you be driven to carry our stuff upon our shoulders, and why be we not rather in some place of rest, discharged of such travel? But alas, those wretches considered not that GODS displeasure was to be accomplished, according to his oath, which was that none of them should enter into the promised land. They should have thought, Alas, we deserve to be drowned in the bottom of hell, and GOD is contented to send us a temporal correction. Although he be not minded to bring us into his earthly testing place: yet notwithstanding he gives us respect to bethink us of our sins, and to sue to him for pardon. For albeit that he make us to feel some rigor, and it behoves us to bear the marks of his displeasure all our life long by being deprived of the inheritance which he had promised us: yet notwithstanding we ought therewithal to acknowledge his goodness, in that he will not have us to perish everlastingly as we well deserve. But they considered none of all this, neither considered they that they were in as happy plight as they could with. They had the Manna down from heaven, they took no pain to make provision for themselves, they needed no more but to gather it up & to take every man his measure of it, they were all fed, yea and that with a good & savory food. Yet considered they none of all this, but grudged at their overlong journey. And what cause had they so to do? First they were privileged from the curse that was laid upon all mankind. We be set in this world to lead a painful life: & man was ordained to labor even before he had sinned: for it is unkindly that we should be idle & unprofitable. Moreover the travel that God enjoins us now, serves not only to keep us occupied, but also to load us, so as we may be enforced to shrink under our burden, & to groan for our sins sake. Now then this people had good cause to submit themselves quietly, when God led them so through the wilderness. And therefore it is no marvel though fire came from heaven to burn up part of their tents, and though Gods wrath appeared after that fashion to make them abashed. Yet notwithstanding, so little did this amend them, that they fell to murmuring by and by again, because they had none other food but Manna. God had warned the enough that they should no more provoke him, & they should at leastwise have learned it by experience, seeing they felt the blows. But they hardened themselves again against God: and although he had made them to feel his hand so roughly: yet say they, what shall become of us? our soul withers, and we pine away to the death. For here is nothing for us but Manna, we would fain have some flesh meat. Well: They have their desire: but that is to their cost. For while the meat was yet in their mouths, Gods wrath fell upon them, so as they were driven at length to know that they ought to have been contented with so good and happy a state as God had given them. In remembrance whereof the same place was named the Graves of Lust. Also there was another murmuring for water, insomuch that whereas they should have craved water of God, they fell to storming against Moses, & would have stoned him. For these causes it was Gods will that the marks of their disobedience should be printed upon them that they might remember their naughtiness as long as they lived upon the earth, & therefore he named those two places, the one Massah, and the other
Meribah. As if he should say, you have strived with me, and are entered into contention against me, as though yet would bid me battle. You have tempted me because you know not yet my power, which has showed itself so many ways unto you. Thus much concerning the stories which Moses rehearses here. Indeed they deserve to be laid forth more at length. Howbeit forasmuch as we have here but a rehearsal of them as it were at a glance: we must deal so as we may profit by them, and take so much of them as may serve for our instruction.
Now then, seeing that God was so fore grieved with the murmuring of that people; in that they abode not the travel patiently which he had laid upon them: let us note that there will be never the more excuse for us nowadays is we bow not down our shoulders to bear the burden meekly, without striving against God. First there is this earthly wayfaring, whereunto God has made us subject in this world.
Although God gave many men rest, so as they never go from home nor (as you would say) our of their nests: yet are we misadvised if we pass not through this world as birds upon a bough, & be not as strangers in it. For else God disclaims us & gives us over. Since it is so: they that settle themselves in this world as though they should never go out of it, do banish themselves from Gods kingdom: and show that the kingdom of heaven belongs not unto them. And let them not beguile themselves by protesting that their intent is not so: for God has vowed it to be so, and the Apostle said expressly, that forasmuch as the fathers were as poor strangers here beneath: therefore did God also vouchsafe to call them his children. Now then as for them that are ashamed to be called strangers in this world: they must go seek their inheritance with the devil: for they have neither part not portion with God. And now must we apply the things to our benefit which it pleases God to send us. We see what miseries do commonly hem us in, insomuch that even the tenderest sort & such as seem to have the world at will, are most feeble & weak, and are troubled with a number of grieves & vexations. Howbeit let every man look upon himself, and according as God deals with us, so let us patiently receive afflictions that he sends us. If our state be hard and cumbersome, let us not think that if we murmur at it, our murmuring shall vanish away into the air, but that we must come to a reckoning for it before God. For if God send not down fire from heaven after the same manner that he did visibly punish the Jews for their murmuring: it is so much the worse for us. For if he wink at it, &punish us not out of hand: his vengeance must needs be that forer
& more terrible. And therefore let us learn to live under obedience to our God. Although we be not handled as we would be in this earthly and frightful life, but are same robe trotting up and down: so as when we would live in rest, God drives us from place to place, and when we would fain be discharged of care then are we most vexed: let us receive all that ever God sends us, and let us make our reckoning to pass through this world, after the same manner that this people were conveyed through the wilderness. And let us learn to practice this saying of our Lord Jesus Christ, that we must bear our cross after him. Like as when a man goes into the country, he takes up his upon his neck, and carries such things with him as he shall have need of: so must we be loden with such sardell as God lists to lay upon us.
And let us not look one at another: for God intends not to handle us all alike. Let such as have most vexation of all, understand that God does it not without cause. And let such as have less, thank God for his bearing with their frailty. But yet for all that, howsoever we fare, let us beware that we stand not in contention with God, by grudging that he lets us not alone in such quietness as our flesh would wish and desire: for we wore not what is for our own profit. Mark that for a special point.
But on the contrary part, we see how men are given, not only to their case and commodity: but also to superfluity and wantonness so as it should seem that they will needs be merry & drive away all care whether God will or no. Whereas by the adversities which God sends us, he puts us in mind of our sins, and bores to withdraw us from this world, as though: he spurted us forward to make the more hast unto him: we not only cannot abide it, but also seek means to rush forth into all inordinate pleasure, even with open rebellion against him. If God spare us: then are we the more unruly, whereas we should call ourselves home unto goodness, and live in the greater awe. And therefore let us be advised to benefit ourselves by the example that is contained here.
As concerning the Temptation or Strife: let us understand that if necessity pinch us, so as we be driven to any straight and know not where to become: we must resort to our God with all lowliness, beseeching him to provide a remedy for our need: but yet in the meanwhile we must be contented with his good will. If it please him to have us to languish: let us hold down our necks, and let us not have the stiffneckedness which Moses condemned heretofore in the people of old time. Also let us understand that it is Gods own working, when he vouchsafes to uphold us in such sort as we do not utterly quail. For although you do hardly drag our limbs after us, & we seem even to be at the last cast: yet do we still feel some taste of the goodness of our God. Howsoever the world go with us, let us learn that we must not tempt him, that is to say, you must not give ourselves the bridle to ask this or that, but refer ourselves wholly to his good will, and be so governed by him, as we may always yield him his due obedience, and not range after our own lusts like wild beasts, as though we would push at him with our homes, but that if we wish the thing which seems expedient for us, we do it always with this condition that God shall have the mastery of us, and overrule all our passions and desires. If our mind move us to wish or to say, I would fain have this or that: Let us look that God have the overruling of us, and that we submit ourselves so unto him, as all our thoughts affections and likings be framed unto his will, though it seem never so hard unto us. Thus you see what we have to note concerning the temptation that Moses speaks of here, and concerning the strife at such time as the people were in a chase and murmured against GOD.
And let us know moreover that we be no competent judges in own case, least we seek fond excuses as we be wont to do. We will not be acknown that we accuse God, though it be so in deed: We will say we intend not to advance ourselves against him to defy him: but yet is it so indeed. Yea and whereas the people were driven to name the places of Meriba & Masa: they did it not of their own good will, but it was Gods will that those names should remain as presidents of their rebelliousness. Therefore let us learn, that is we be not wholly obedient unto God, so as we do not anything but by his good will and leave: our tempting of him is a provoking of his wrath, as though we made a kind of defiance to him. Afterward followed the offence which the people committed in requiring flesh to eat. They held not themselves contented with Manna, but they would needs have such vittles as they themselves liked and they were not contented simply with flesh neither, but they would needs have sauce, yea and dainty save to it. For they longed for the Garlic and Onions and other like things which they had had in Egypt, and they would needs have GOD to feed them with the same geere in the wilderness. But it was a devilish longing, which made them to refuse the sustenance that God had given them. Besides, what more? They had Manna daily from heaven, to feed upon as much as they would: so as they might well perceive that God maintained them by his power, but that seemed unsavory to them. And why? Because it came of God. They would needs have whatsoever they themselves liked, as it were in spite of him: insomuch that they fretted and chased at his bringing of them out of Egypt, as who should say they held scorn of the deliverance which he had wrought for them. Since we see this, let us look to ourselves, and let us know that this fault is set forth unto us, to make us beware that we be not guilty of the like.
For we must understand that GOD makes us Judges of the people of old time, to the end that every of us should condemn ourselves in our own cases. For why? If we be Judges of such as have done amiss: think we that GOD sees not much clearly than we? Now he is so gracious as to put over his office unto us, to the end that every of us should have an eye to himself, and having pleaded guilty, be cast down and humbled before him. Therefore let us mark that the rehearsal of this story, ought to lead us to the condemning of our own wicked affections, and make us to consider what our lusts are, where through we cease not to provoke the wrath of our God. And let us mark first of all, that look how many lusts are in our flesh: so many armed folks have we, which advance themselves against God.
And for the same cause does Saint Paul say, that all the imaginations, conceits, and affections of our nature, serve to provoke us to fight against the righteousness of our God. And therefore when so ever we chance to lust after anything let not our flesh over master us. And why? So all our senses are so corrupted: that although (to our seeming) the end of our wishes be good yet not withstanding, some excess will ever be mingled with them, and God shall have some what in them whereat to find fault. And how fair and beautiful so ever our desires are to the outward show, there is always some vice in them: and what shall we then say of the sinful lusts, which we be driven to condemn ever by our own natural judgment? When a man desires to have wherewith to find his household and travels to get it: truly that desire is good of itself. But yet the same is matched with impatience or with unsteadiness, or with over great care, or with unbelief: and to be short God shall always find somewhat amiss in our desires, which of their own nature are not evil. Howbeit, if a man rush out into pilling, and polling, and scratching, to beguile and deceive neighbor: is it not much worse than to have a desire that might seem good of itself? Though a man purpose to live never so quietly with his wife, yet shall it always be mingled with some worldly affections, so as our corruption will needs bewray itself still, even in the best things: and what will become of us then, if we give ourselves the bridle to whoredom? As much is to be said of all other things. And therefore let us bear in mind, that although our desires appear not to be evil: yet are they ever matched with some vice & unrighteousness before God. But [besides this] we have also our fleshly lusts which make us to shake off Gods yoke, so as we eat ourselves at all adventure, some into blasphemy into gluttony, some into unruliness, some into wantonness, some into lechery, some into extortion, some into cruelty, some into robbery, and other some into all manner of wickedness. Now then, deserve not our lusts that God should rise up to destroy us for them, when we become to that point? Yes: for is the people of Israel had graves of lust: what shall become of us? And therefore let us learn that when we read there stories, God gives us warning to enter into the examination of our faults, that upon the knowing of them, we should crave forgiveness of them, and fall to such repentance, as may wholly tame us and make us flee unto him, and not be given any more to our vices. But that is impossible for us to do, until you have so overmastered ourselves, as to mislike our own affections with full purpose to renounce them. Until a man be subdued after that fashion, it is impossible for him to yield obedience unto God, how fair appearance of virtue so ever he have. But what?
So far off are we from minding there things, that by all likelihood we do nothing else but blindfold our eyes; that we might not see our sins to seek convenience remedy for them. See here how the Jews were condemned for requiring of water, and yet were they ready to die for thirst: Yea, but the cause why they were not to be excused, was for that they required it with murmuring. Whereas they should have said, Lord you knows what is expedient for us better than we ourselves does and therefore we refer to ourselves to you provide you for us: instead of using such humility, they fall to repining and storming. Now we must not do so: but we must patiently tarry Gods leisure, when he gives us not things so soon as we asks them: for he can well skill to provide for all our needs. Indeed if it pleased him, he could well content us and give us all our wishes: but his will is not to maintain us here in such abundance, as we might take occasion to hold scorn of the good that he does us, and to despise it by treading it under our feet. He will have us to be meek and lowly, that we may learn to resort unto him. When a man is in poor estate, he bears himself on hand that if God would give him wherewith to maintain himself plenteously, he would be wholly given to be thankful towards him for his pitying of him. But let him once come to wealth, and let
God deal bountifully with him: and what will he do? He will list up himself against God, and forget him in such sort, as if he were not the same man that he was before. And this vice is too too common: insomuch that the more our Lord increases his benefits towards us, the more do we seem willful in despising him, and his so doing sharpens our unthankfulness and malice. And therefore let us consider, that the things which are told us concerning the Jews belong unto us, forasmuch as we have the like or greater vices in us, than were in them: & we must understand that Gods intent is to teach us by them.
And specially whereas mention is made of their willful stubbornness at Cades Barn, where they refused to go forward to enter into the inheritance that was promised them: let us understand that we be no less worthy of blame at this day before God, for that he cannot hold us in, to make us go through with our course. To what purpose has GOD called us into his Church? It is (as I said before) to the end that in passing through this world, we should not be wedded to it, but use it altogether as a way faring, and as a strange country, traveling still through it towards heaven. For behold, our Lord cries to us both early and late, that we should go on still to come unto him. But we on the contrary part, vouchsafe not to remove one foot to go to him: but instead of setting forward we retire back, or else sit snogging still in our own slothfulness. We see it is so. Now then, forasmuch as our Lord finds us so lazy and stubborn, that instead of plucking up a cheerful courage to go forward, and to hold on our course until we become to the end of it, we resist him and are loth to pass any further
Let us understand that this story is told us, to call us utterly down in ourselves, so as we should not seek any worthiness in our own persons (as indeed there is none in us:) But yield God the whole praise of his benefits, knowing that he is not bound at all on his side, but that he does all things of his own mere free goodness and infinite mercy: and therefore that we on our side ought to sigh, beseeching him to correct us and reform us according to his will. And for the better perceiving hereof, I pray you after what sort go we forward when God calls us? We partly limp, and purely make many a false step. Let every man examine himself, and see how forward he has been since the time that God has reached him his hand. True it is that even before we knew the Gospel we were already without excuse of our rebelling against our God: but now seeing he has enlightened us by his word, and showed us the way of salvation, and sets his will before us, saying, come, and reaches us his hand to guide us: if of all this while we have not vouchsafed to come unto him, how shall we excuse ourselves? Let every of us consider how he discharges himself: and afterward let us have an eye to the common state. We can well speak of Gospel like reformation, and it is a marvel to hear how we will talk: but yet for all that, our filthiness is so stinking, as is loathsome to behold: and GOD needs not to go up into his judgment seat to give sentence of it, for the very infidels and ignorant sort can be our judges. And of a truth they may be a great alarm to us, seeing our life is so lewd and wicked, that even the silly blind sort of Papists may laugh us to scorn. And surely if utter confusion should fall upon our heads: we have well deserved it. For by our means Gods name is blasphemed: and yet, notwithstanding we regards it not. Howbeit, the more that we besot ourselves after that fashion in our vane self flattery: the more will GOD make us feel in the end, that he will not suffer his chastisements to be lost.
To be short, let us remember how Moses said here, Ever since the time that I have known you, you have always been rebellious against
God. And this Rebelliousness whereof he speaks is expressed likewise in this saying that they resisted the mouth of God, distrusting him and in counting his will. Now then, if we will know what it is to be rebellious: let us first of all look what God has spoken.
For the thing wherein he intends to try us, is whether we be willing to submit ourselves simply in all respects to his word, after he has been so gracious unto us as to teach us. What else is the holy scripture, but an uttering or declaring of Gods will? And therefore all that ever is contained there, is as though GOD opened his holy mouth, to tell us what he requires at our hand. Then if our life be not fully correspondent to Gods word, whereof we make profession: behold, God complains of us, and accuses us of rebelling against his mouth.
And there are two parts of this rebelliousness. The one is when we distrust Gods promises, and the other is when we disobey his commandment: & those two be the sum of all that is to be learned in Gods word. When we have tossed and turned over the leaves of all the holy scripture never so much, there are but these two points contained in it: that is to wit, that for as much as God bring desirous to be our father and Savior, opens us the infinite treasures of his mercy calling us to him, and setting his free goodness and free love before us: we should believe his promises and rest wholly upon them, saying, Lord seeing you are so freehearted as to offer yourself thus unto us: behold, we call all our care upon you, and hope for all welfare through your bountifulness. The first thing then which we have to do, is to settle ourselves upon Gods promises, when he offers them unto us. Secondly there is the obedience which God requires, as if he should say unto us: Go to, I will have you to live in such wise, as you obey me and yield me such service, as your coming to me be of your own accord. And here Moses said that the people were always rebellious against Gods mouth, forasmuch as they obeyed not his commandments, nor trusted to his promises. Now let us look into ourselves: where is the faith that we boast of? Indeed we can well enough say that we believe the Gospel, but if gods promises touched us effectually, there would be another manner of steadfastness in us, and we would not bow with every wind like wavering reeds, as we do.
Our unbelief bewrays itself & we be too much convicted of it: insomuch that we cannot trust God even in worldly things. And if we cannot trust to him for small things, how is it possible that we should trust to him, for the everlasting life? We have daily experience of his succor and help: & yet do we doubt thereof still. And how shall we then trust in him who the case concerns invisible things, as the life which is hidden from us till God discover it unto us? Again, does not this rebelliousness of ours in resisting him, show itself in all our whole life? Indeed we will make signs of willingness to serve God: but yet is all but counterfeiting. For let us see if any of us do live so faithfully and uprightly as we ought to do? Where is the loving kindness and charity that ought to be among the faithful, and among
Gods children? Nay, we be rather like Cats and dogs. And when the case requires that we should agree together in well doing, the world sees how we go to work. It may seem that we have conspired to go the clean contrary way to that which God wills and ordains. And this is not to be greatly wondered at. For if in things that are small and light, we show ourselves to have no great Christianity in us we will show no less lewdness, when we come to the things that are greater and more excellent. I call them small things in comparison of the fear of God and the love of his word which men may say they see not in us. For as concerning those small things, if we intend to make any countenance of devotion to God ward: we can well abide that men should condemn both extortion, deceit, cruelty, perjury, and such other vices. When we come to Sermons, we can well enough pretend that there is some agreement among us, and specially when we receive the Lords supper: & yet notwithstanding even in that behalf there appears such contempt of God, as we ought to be ashamed of it.
For I know that upon the last Lords day while we were ministering of the communion and while we should have assembled altogether, to make a general protestation of our faith, and to offer up our prayers unto God: about two hundred people were occupied in gaming. In their going by before the Sermon began, a man would have thought they had been prepared to the Communion: but their minds are so upon their playing, that they spend every Sabbath day in such unthriftiness. And it is meete that this should be told them openly, seeing it is apparent, & that even little children perceive the shamefulness of it. Now then, let us mark in few words, that Moses spake not for his owns time only, but for us also in these days, who be warned in the person of the Jews to be ashamed of ourselves, and therewithal to seek the means that our God may receive us to pity and mercy; which is, that after we have acknowledged how guilty we be before God: every of us may learn, not only to condemn ourselves, but also to bow down our necks to crave forgiveness of our former faults at Gods hand, to the end that being acquit by him, we may also be guided and governed by his holy spirit: & that whereas we have been stubborn against him heretofore; so as he could by no means yield us, wee may learn to yield ourselves so obediently to him, that instead of being as wild beasts, we may become meek and mild unto him as sheep and lambs; and give ear unto his voice, giving it such superiority over us, as we may utterly forsake all things that may hinder our honoring and serving of him.
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, so as we may yield ourselves to him with true repentance, & continue therein not for one day only, but all our life long: and that therewithal it may please him to bear with us in all our infirmities, even until he have rid us quite and clean of them.
And so let us all say, Almighty GOD heavenly Father, &c.
On Monday the 9th of
September 1555 The 68th Sermon which is the seventh upon the ninth Chapter
25 Then humbled I myself before the Lord forty days and forty nights, for I humbled myself because the Lord had said that he would destroy you.
26 And I prayed to the Lord & said: Lord God, destroy not you people and you heritage, which you has gotten by your mighty power, and whom you has brought out of Egypt by strong hand.
27 Bethink you of you servants Abraham, Isaac, and Jacob. Have not an eye to the stubbornness of this people, nor to their misbelieve, nor to their sin: 28 Least the inhibiters of the land from whence you has brought us, do say: because the Lord could not bring them into the land whereof he had spoken to them, or because he hated them: therefore has he brought them forth to kill them in the wilderness.
29 Moreover, they be your people, and your heritage, whom you has brought out with your great power, and with your arm stretched out.
Moses goes forward here with the matter that he had begun before: which was, to make the people understand how great the fault was which they had committed. For whereas he boasts of God hearing of him, he does not to the intent the people should think themselves so much the more beholden to him therefore: that is not the thing which he looks at: but that the people should thenceforth live in awe and humility, and bear in mind the fault that they had committed, and consider how they had well deserved to have been utterly rooted out if God had not showed them mercy. And he said that after he had lain upon the ground forty days and forty nights, he was heard: and this is to the end that by such circumstance, the people may the better learn, that if GOD had not hearkened to that vehement and earnest prayer of his they had been utterly undone. It is an extraordinary thing, that a man should continue sighing and weeping before God, forty days and forty nights together: and no doubt but this power was given to Moses by miracle, like as was his falling of forty days and forty nights before. And to what purpose? To the end that the Law might be the better authorized thereby. For it might well seem that the covenant which God had made with the people, was quite broken and utterly disannulled: and therefore it was expedient that Moses should once again be separated from the company of men forty days and forty nights, that by that means, new authority might be purchased. But yet for all that, we must mark well, that whereas Moses forbear meat and drink forty days and forty nights together, it was not done by human power, neither was it (to speak properly) a fast of sobriety: (for he was exempted from hunger and thirst:) but it was done to the end that the Law should be received with the greater reverence, forasmuch as it came not of men, but Moses came down from the mountain as if an Angel had come down from heaven. And his praying was for the sins of the people, that God would not look upon the idolatry that had been committed, but hold on hill in his own purpose. For although Moses had broken the tables, and that he had done it through the impulsion of Gods spirit: yet notwithstanding, (as has been said already,) he ceased not to have compassion upon the people which was worthy to have been rooted out. That is the effect of the matter which we must look unto here.
And thereby we be put in mind, that if God forgive us any fall or offence, we must not so forget it, but we must bethink ourselves to live in the greater awe, and consider all our life long how greatly we be bound unto God for uttering so great goodness unto us. There are a number to be seen, which do but wring their mouths when they would have their faults forgiven them, and they never pass to think anymore upon them, to yield God his deserved praise. Contrariwise it is showed us here by the example of the Jews, that although God be merciful to us, and list not to call our faults to account: yet must not we therefore thrust them under foot, but rather call them to mind every day, that it may first of all provoke us to repentance, during ourselves that we may fall soon, if God preserve us not: and secondly
[make us to consider] that we stand not but through his free mercy: and finally encourage us to magnify his name for drawing us out of the dungeon wherein: we were fallen. Seeing then that we be so much bound unto him, let us be the willinger to serve and honor him. Thus you see in effect what we have to remember upon this place.
Besides this, let us mark well by the example of Moses, that it is not enough to pray unto God in two or three words and as it were in post: but that we must continue in praying without being weary. And that is a point right necessary to be marked. For whereas there are many faults in us, this is one of the greatest, that we cannot settle ourselves unto prayer, but we be fleeting, so as our mouths are no sooner opened, but our wits are by and by wandering elsewhere. And besides that, if we have prayed unto God once, we think it enough and too much. Contrariwise we see that Moses was forty days together, in continual mourning for the offence of the people .
Therefore in our praying unto God, let us learn to have the perseverance whereunto our Lord Jesus exhorts us, saying that we must be importunate, and that it is not enough for us to have uttered our grief unto GOD lightly and once for all: but that we must resort to him still, until he have heard our requests. Now then, here is a second lesson which we have to gather upon this place: which is, that in praying unto God, we must have a settledness of holding out to the end.
Also this praying of Moseses, shows us what their duty is, which have the charge of other folk: namely, to pray to God to pity such as shall have offended. For it is not enough for such as have public charge to discharge their duty to the worldward: but they must also turn unto
God. We see how the Apostles say that they must not only preach the Gospel, but also give themselves to prayer and supplication. Now, this belongs to all the faithful. For to pray unto God is the chief duty of our faith. And forasmuch as the Apostles had the chief charge of the Church: it behoved this calling upon God, to belong chiefly unto them. And that is the cause why Saint Paul said, that he humbles himself for the Corinthians: as who should say he ought to bear the chastisement of their sins in own person. For inasmuch as God had set him over that Church, it behooved him to bear the chief burden upon his shoulders. Therefore such as have the charge of preaching
Gods word and of teaching in the Church, must not only employ themselves that way, but also to prayer. And chiefly when they see things go amiss, and disorders among the people: then ought they most specially to resort unto GOD, that he may provide a remedy for it. This is the thing that is showed us by the example of Moses, in that it is said that he tarried not till the people resorted to God for mercy, but showed them the way, as he whom God had appointed to bear the burden of the people; and to procure their welfare.
Now let us come to the form of the prayer that Moses makes Lord
God (said he) destroy not the people of your heritage who you has re deemed by your mighty power & strong hand, out of the land of Egypt. Bethink yourself of your servants Abraham, Isaac, and Jacob: and have not an eye to she stubbornness of this people, nor to their wickedness, nor to their offence. Here we see what it is that Moses alleges unto God: namely, his gracious favor where through he had chosen the offspring of Abraham. And so we see here a good rule for us to keep in praying unto God: which is, that if we intend to obtain our requests at his hand, we must not presume upon anything that is in ourselves, but rather allege his own goodness which he has made us to feel. As if we should say, Lord, go forward with your work; you has begun to call us to you, we be as much beholden to your goodness as is possible: therefore hold you on still, finish the thing that you has begun, and let not your work slay unperfected, as it is said in the hundred and eight and thirtieth Psalm. And it is such a doctrine as we may gather, upon all the prayers that are contained in the holy scripture.
Now whereas Moses said your people, and your inheritance: he means not that the people had purchased that dignity themselves. It was a great honor that any one people of all mankind should be called Gods inheritance. Deserved they to be in that estimation?
Moses adds immediately, that there was nothing but stubbornness, wickedness, and sin in them. It follows then that all is to be referred to the free adoption, where through God had chosen that people, as if he should say, I will have the house of Abraham to reign over it, there will I dwell, that shall be my Church, there will I rest. God so saying, had not respect whether the people were worthy of it or no: and it appeared by the effect, that they were a spiteful people: but whatsoever they were, God had made the said promise, which was not grounded upon any deserts of man. The thing then that Moses sets us down here, is this: Lord have mercy upon your people, and upon your heritage. And so, when we resort to God to crave forgiveness of our sins, let us learn to make none other entrance to find favor and to be heard; than by alleging the benefits that we have erst received at his hand: That (say I) is the gate that we must enter at in praying unto God. Albeit we have offended him and be never so wretched sinners: yet notwithstanding inasmuch as he has chosen us for his flock, and vouchsafed to utter himself to us, and to give us assurance that he is our father and savior: we may press familiarly unto him, having so sure a pledge of his goodness. But yet let us beware of presumption, that we seek not any thing in ourselves wherewith to bind God unto us, for we be utterly voids of any such thing: but let us be contented to offer unto him the things which we hold of him: and in doing him homage for his benefits, let us take courage to call upon him, assuring ourselves that he will continue them still, & that as he has showed himself liberal towards us heretofore, so he will give us assurance that he will not fail us hereafter. This in effect is the thing which we have to remember in this saying of Moses, where he calls the Jews Gods people and heritage.
Now he adds, that God had brought them out of the land of Egypt by his mighty power and with a strong hand, even to make it known that they were his inheritance, by a visible token, and by the apparent effect of it. True it is that the people should have grounded themselves upon the promise: and Moses has followed the same order here. For he said not first, Lord you has brought us out of Egypt, and afterward upheld us by your power when you made us to pass through the wilderness: but he said expressly, we by your people and your inheritance. And whereupon rested he? Upon the promise, because God had spoken the word, saying, I will be the Savior of your linage. But yet therewithal he lets not to allege the said deliverance also, to prove that God counted that people for his heritage. For to when God delivered the Jews out of Egypt, & reached them his hand to bring them out: where of came it? It was as a sealing of the covenant that had been made by word of mouth; God (say (say I) did show as then that the former promising unto Abraham, that he would be the God of his linage, was not in vain. And for the same cause does Moses let down both twain of them here. He begins with the promise and afterward adds what ensued thereof: that is to wit the deliverance, which was a sure warrant that he meant not to beguile his servant Abraham, when he told him as I have told you before. Wherefore let us briefly bear in mind that if we intend to have access unto god to rest upon his goodness, we must begin at his word: and afterward we must also acknowledge the benefits that we have felt at his hand. And if we have found that he has not beguiled us by his promises, it is as a former warrant whereby he intends to confirm and assure us the better. Look here a goodly matching, namely that we yield such honor unto Gods word, as to trust assuredly thereunto: and therewithal, that we be not thankless for the goodness which he has showed us indeed, but make the same to settle us at a president to ratify faith, to the end that his words have the greater show and power in us, and we be the more provoked to call upon him, not doubting at all but that we shall find him the same that he has showed himself to be, even to the end. Thus you see how it behoves us to put the order in ure which Moses keeps here, first in setting down Gods promise he had adopted the people of Israel, & afterward in adding that he had delivered them out of the land of Egypt, thereby ratifying the thing that he had spoken to his servant
Abraham.
Now he adds that God should not have an eye to the peoples stubbornness, wickedness, or offence. This is not added without cause. For when we come to pray God to perform his promise, and to bring the grace of his adoption to his end: in the meanwhile our own consciences upbraid us, so as we see well that we be guilty before him: it is enough to foreclose the way to our prayers. For when we offend God, we break his covenant as much as in us lies, and we stop him from performing of his promise. To be short, we deserve to be given over of the Lord; when we keep not faith and troth towards him. For this cause does Moses say here, Lord have not an eye to the stubbornness of this people. So then, it is not enough for us to pray
God to go through with the thing that he shall have begun in us, and to bring his grace to perfection: but we must expressly pray him, that although he find faults and offences in us, (as indeed the number of them is infinite): yet that he forbear not to take us still for his people: and that although we deserve to be forsaken of him for our sins inasmuch as we have broken his covenant, yet notwithstanding he cease not to keep promise with us still, and to make us feel fruit thereof, and to forgive our sins in such wise, as we may never cease to continue in his adoption: & that although our straying away was enough to bereave us of the inheriting of our salvation, yet notwithstanding he cease not to take us for his children still. To be short, when so ever we resort unto God, we must acknowledge our sins with all humility . For it will be to no purpose for us to say, Lord you has promised us, you has told us that you of your goodness will be merciful to us, you has declared that you will be our father, we have your promise: it will not boot us to say all these things: for all shall be overthrown with one word, because we have done amiss, and have not kept the course whereunto God called us, but have drawn clean back. Therefore we be warned, that when so ever we pray unto
God, we must acknowledge our faults, and confess them freely, that God may not cease to have pine upon us, specially when we shall have committed any gross fault, as this people had done in committing abominable idolatry. The greater then that our sins be, the more let us cast down and humble ourselves, to crave pardon of our God by confessing wherein we have offended him. After that manner must we deal. And it is certain, that if every of us consider well his own life without flattery, he shall find himself exceedingly endangered unto God, and we shall always have good cause to be ashamed of ourselves. And therefore when we pray, let us bear these two things in remembrance: namely, that although we be never so wretched, yet notwithstanding forasmuch as God has chosen us for his people, we must come to him familiarly and without doubting, for he guides us thither and opens us the gate by his promise, & that must be our ground to stand upon, Again, we must bethink us of our sins, so as we may feel them & be deadly wounded by them, to the end we may be sorry for them before God, & beseech him (notwithstanding our unworthiness) to apply his promises to our salvation, when it shall have pleased him to bury our sins & to receive us to mercy. Yea & let us mark well the words that are set down here, the stubbornness of the people, their wickedness, and their sin. For Moses here makes not a ceremonious confession as you shameless fort does: that is to say, in manner the greater part, when they have done amiss, do bear themselves in hand, that it is enough to have said in one word, I grant it is a fault: but you must consider I am a man, l am not as a timber log. It is enough for them (say I) that they excuse not themselves altogether. But we must come after another fashion, as we see by example here. For first of all Moses sets down Stubbornness; showing thereby that there was a horrible rebelliousness in that people. Next he adds wickedness: when he betokens that the people were stark naught: for that word that he uses, imports such a lewdness, that they which are so termed are disordered in their whole life: And lastly he adds Sin, that is to say that particular fault which they had committed, namely their offence in making themselves an idol. And so we see that he acknowledges the peoples offences in good earnest, to condemn them.
Now like as Moses speaks here of the people: so do we see that Daniel speaks of himself, for in his report how he confessed his own sins and the sins of the people, he said, Lord we have sinned, we have offended you, we have done wickedly, we be transgressors, our sins are outrageous, and our iniquities are exceeding great. Daniel goes not to work by halves, in confessing that himself and the rest of the people had done amiss and deserved to be chastised at Gods hand: but he said flatly, we be wicked and we have behaved ourselves lewdly, we have been disobedient and untrue to our God, we have provoked his wrath too much, and we be curled and damned, unless
God power out the infinite treasures of his mercy upon us. You see then how the true confession which God requires at our hands, is not to come to him and to say in one word, I have done amiss: but to be so abashed as to acknowledge ourselves blameworthy in all respects, and to be dismayed at the remembrance of our offences, like wretched offender not looking to have our indictments read unto us, not to have articles alleged against us, but accusing ourselves beforehand in such sort, as God may accept our submission when we shall have examined our faults throughly, not only in general but also in particular. And in very deed, after that Moses had spoken of Stubbornness and wickedness: he adds the Offence that people had committed. Whereby he means that it is not enough to say, we were conceived its sin, it is horrible to see how all things are out of order in our whole life: but when we have offended God any manner of way, we must utter it, as we see how David confesses generally that there was nothing in him but utter corruption, and that he brought nothing with him from his mothers womb but the inheriting of death, & therewithal fails not to confess the sin particularly which he had committed, not wrapping it up among the other to make as though he wist not of it: but setting down both twain of them, as we see that Moses do in this text. Wherefore when we shall have committed any offence, let us learn to feel it, & to confess it freely before God. And let the same lead us yet further that is to wit, to have an eye to the offences of our whole life, and to acknowledge ourselves altogether endangered unto God, except he receive us to mercy. And above all things, let us acknowledge the hardness of our hearts, in that we cannot submit ourselves to God because we be stubborn against him, and all the affections of our flesh are at enmity with him. After that manner (say I) must we confess our faults, if we mind to obtain forgiveness of them. For as for them that come to God ceremoniously, confessing themselves to have done amiss, and not being touched to the quick with their lewdness, nor minding to acknowledge it in their hearts: they do but play mock holy day, and they shall feel with whom they have to do, and that God is not an earthly judge that can be deceived when men crave pardon saintly.
And therefore when we pray unto God, let every of us quicken up himself in acknowledging our faults better than we have been want to do: & let the same so pull us down, as we may not wote what to say, but thus, Alas Lord what should become of us if it were not for your inestimable mercy? For behold, we be even as it were utterly overwhelmed: and though we knew but the hundredth part of the offences that we have committed, surely it were enough to sink us down to the bottomless pit, unless you remedy it. And as for you that judges after a far other fashion: how should we be able to amid in your pretence, if you would use your rigor towards us? Look here the right lowliness which God commands: which is, that when we be so ashamed of our sins as we wote not what to say, we flee for refuge to Gods mercy hoping that howsoever the case stand, he of his great goodness will not refuge to take us to mercy.
Now to the end that Moses may obtain his request, he beseeches God expressly to be mindful of his servant Abraham, Isaac, and Jacob: and that was by reason of the covenant that he had made with them, for in the same covenant there was this article, I will be your God and the God of your seed after you. You see here how God took the children of Abraham before they were born, adopting them to be his Church, and to be inheritors not only of the Land of Chanaan, but also of the kingdom of heaven. But how do the children of Abraham behave themselves? Lewdly. They falsify their faith unto God and become backsliders, so as they deserve to be cut off from his house.
Lord (said Moses) have not an eye to their faults and offences, but be mindful of your covenant which you made with your servants
Abraham, Isaac, and Jacob. Now we see to what purpose Moses alleges here the holy Patriarchs. It is not to make them Advocates and Patrons before God as the Papists do, who allege these texts to prove their own forgeries of having the saints to see their intercessors. What, say they? Is it not written that God should be mindful of Abraham, Isaac, and Jacob, and yet they were dead long before? Seeing that the fathers used such speech, why should not the saints already deceased be made patrons and advocates, to make intercession for them that are alive? Surely this comes of too gross beastliness. For they consider not in what manner Moses alleges these persons. I have told you it before for God had promised them that he would be the savior of their linage, and had given them his promise as a pledge, not only on their own behalf, but also for all their successors. And that is the cause why Jacob at his death or a little before, said, let my name be called upon over Ephraim and Manassas, for his meaning was to make two tribes of them , not withstanding that they had both but one head, that is to wit Joseph first of all, & he intended that he should have a double portion. Why so? Jacob was in Egypt, not only as a poor stranger like to have starved for hunger if he had not come there: but also as a man shaken off in scorn & disdain. It is manifest that the Egyptians shunned the Jews, and accounted them as unclean people.
Nevertheless although Jacob had not any house of his own, but was there as a slave & banished there as into an odd nook of the realm: yet notwithstanding he assigns a double portion to Ephraim and Manassas. But [in so doing) he had an eye to the promise that God had made to him. That is the cause why he said, Let my name be called upon over them, and let them be taken and esteemed as two of mine own children. According hereunto it is said, that God should remember Abraham, Isaac, and Jacob, as we see in Exodus, where God intending to acquaint himself with his people, alleges the same for a preface: as if he should say, I have bound myself in the hand of Abraham. And thereby he sends them back to the promise as it was made and set down in Genesis, where God said, that in the end of four hundred years, after they had been oppressed with grievous tyranny, he would deliver them. Now then, it is not to be doubted, but that Moseses alleging of Abraham, Isaac, and Jacob, is to the end that God should perform his covenant indeed, and not cease to be constant in his purpose and in discharging of his promise, notwithstanding the wickedness of me. And so we see how the Papists have falsely abused the holy scripture, yea & showed themselves so shameless and fond, that even little children may perceive their beastliness. Wherefore we ought so little to be moved with these texts: that they do rather make wholly against them. And so you see why Moses alleges Abraham, Isaac, & Jacob. He grounds himself upon Gods word.
Likewise when we pray, before we open our mouth we must be taught of God, he must direct us by his word, for we cannot call upon him rightly, except he have first prevented us and called us to him, so as we be sure that he will hear us. For as for the man that doubts and floats like the waves of the sea (said Saint James),let him not look to obtain anything. So then our prayers boot us not at all, without certainty of faith. Now let us see whence we may get such certainty of faith. Surely even by Gods word, and that is it that Moses had followed. He knew the promise that had proceeded out of Gods mouth, whereupon he rests, & thereupon makes mention of Abraham Isaac & Jacob. And why? For it was they that had received the promise, as well in their own behalf, as in the behalf of their successors. But now do we see that we have a Mediator to ratify the new covenant that God had made with us. Before Jesus Christ came into the world, Abraham, Isaac, and Jacob were as mediators after a sort, because they received the promise in the name of the whole
Church. But now God sends us back to his only son, in whose person it is his will to ratify all that ever he had promised. How then shall we have any certainty, except we repair to our Lord Jesus Christ, and pray to God his father to remember him, & not to look at us, as in very deed the ancient fathers have showed us the good way already in the time of the shadows, although they had not the truth so fully as we have it in the Gospel? For since the time that the kingdom was settled in the house of David, and this promise made, He shall be my son: we see that that fathers prayed after this manner: Lord look upon the countenance of yours Christ or thine anointed. But they spoke of Davids successors. It is true: Howbeit forasmuch as that temporal kingdom was a figure of the kingdom that is prepared for us in the person of our Lord Jesus Christ: the ancient fathers looked thereat as it were to behold Jesus Christ in a glass. Now then seeing that the son of God is come, & had told us that it is he to whom we must repair: what excuse will there be for us, if we rove here and there, and seek other mediators to resort unto? Is it not a bereaving of Gods son of his office? Yes: for he is not as was Abraham, or as was David and all his linage: but be is the true high priest which had appeased Gods wrath towards us. And he had not only received the covenant, so as he may say that God had told him that he will accept all such as submit themselves unto him: but he had also ratified the same covenant with his own blood: that is the seal which he had set unto it. Then if men will not be contented with such confirmation of Gods promises as is made in the person of his son: is it not a treading of his blood underfoot to the uttermost of their power, and a striving to make it of none effect? Yes: and so we see that this text is so little able to arm the Papists, that it does rather condemn them of unthankful ness before God, in that they have (to the uttermost of their power) disabled the grace that was brought them by the son of God, and not considered that Gods adopting of us was in his hand and by his means, who had accomplished Gods promises in such wise by his blood as we may assure ourselves of them without any doubting. Therefore let us mark well that when so ever we seek any patrons and advocates, it is an abolishing of the death & passion of our Lord Jesus Christ, and therewithal an utter disannulling of all
Gods promises, which ought to be sprinkled with his blood, according as we see how it was commanded in the Law, that the book should be besprinkled with the blood of the solemn sacrifice that was to be offered. When a sacrifice was to be offered, the blood of it was to be reserved, & sprinkled upon the tabernacle, upon the altar, and upon the book of the Law: to do us to wit, that there is none other mean to assure us of Gods promises, than by the besprinkling of them with the blood of our Lord Jesus Christ. For as for such as run gadding after their own imaginations, saying we must have such a patron and such an advocate: they(as much as in them lies) so drain and dry up the blood of Gods son, as it may give no more force to the promises to assure us of our salvation.
Furthermore let us mark that the Papists have in all respects defaced the office of our Lord Jesus Christ. For by their making of the saints to be their patrons & advocates, they have also made them as good as mediators, so as we should obtain favour at Gods hand by their means. They say not only Lord hear the prayer of such a one or such a one: but also, for his prayers sake or for his deserts sake. But both these things belong peculiarly to our Lord Jesus Christ. For to seek to the merits or deserts of men, is to stay upon a cracked or broken reed, and that is the next way to make us tumble down, yea and it is as the slivers of a reed that will also wound us besides our falling .
Wherefore let us understand, that in so doing we forsake the son of God and bereave him of his office.
Again, as touching prayer and supplication, it is true that we ought to pray one for another as long as we live upon the earth: and we have seen the example thereof in Moses: yea and we have seen it in such wise, as suffices to show us that our prayers are not vain nor unprofitable, but that God makes them available and hears them, when we pray one for another: Howbeit, that is but while we be alive.
Moreover, if we fall to seeking of patrons and advocates upon our own heads, without any warrant of holy scripture: it is too great a despising of God. For we follow not the manner of praying which God had ordained, and therefore it is a devilish malapert ness for men to presume to enter into the kingdom of heaven, there to appoint officers, as though God had made them Lord great masters there. Now then let us learn that we must let our Lord Jesus Christ alone with the office of advocate, that he may be our spokesman for us, & give us access & means to be accepted at Gods hand. Moreover, we must not imagine any meriting or deserving in any mortal creature, no not even in the Angels of heaven, but we receive the meriting of Jesus Christ, which thing was not in that holy Patriarchs, nor in David, nor in any of his successors, for God adopted them freely. But it was his will that in Jesus Christ our sins should be wiped out, and our debts discharged, and that by his obedience righteousness should be purchased unto us. That there fore is the thing that we must resort unto.
Wherefore let us learn, that if the fathers of old time, when they minded to obtain favour at Gods hand, alleged Abraham, Isaac and Jacob, and consequently David in his order, because he was ordained to be a figure of our Lord Jesus Christ: if this were used in the time that things were yet dark: we ought to take good heed that we swerve not to the right hand nor to the left, now that God had revealed himself fully unto us: but that we direct our faith to Jesus Christ, assuring ourselves that for his sake God his father had adopted us, and likes well of us by his means, and grants us our requests. Besides this, forasmuch as the scripture said that he is given us to be our advocate, that he makes intercession for us, and that for his sake we may rest upon Gods mercy: Let us not doubt but he will show himself favourable unto us, Seeing that the scripture fathers these things upon Jesus Christ, let us beware that we rob him not of them, and that we play not the Papists, who by their praying to their He-saints
& She-saints, do well show that Jesus Christ suffices them not, and that because they pretend the name of God, they provoke his vengeance more and more against them. We see also how God had blinded them & given them up to a hellish rage, so as they think it not enough to say, these are our patrons and advocates: but also they make no difference between God, and a saint that they have forged of their own brain. For they say, our father which art in heaven, as well kneeling before a puppet, as if they spoke to GOD himself. But yet how make they their prayers? I shall not need to speak here, neither of the Apostles nor of the Prophets: for they have saints which never were in the world. And although they take the prophets and Apostles, yet they pray to them as to God, and with the same speech and stile.
We see then that they are utterly brutish, and that God had given them up to a reprobate sense. And it is good reason, because they have robbed Christ of his dignity wherein God his father had set him, and are not contented with him as with their only advocate and intercessor, but are run astray here & there. Therefore it is meant that God should withdraw himself from them and forsake them, that they might fall into such extremity as we see they be fallen into.
Wherefore let us for our part beware that we hold fast the simplicity which the scripture shows us: that is to wit, that in calling upon God, we have our eye upon our Lord Jesus Christ: and again that in as much as God had established his covenant for ever in his name, we doubt not but that we be heard as of as we come unto God by him, and that he is merciful unto us.
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them the better, that we may acknowledge them rightly both with heart & mouth, and be brought to true amendment, & be so humbled, that by glorifying him as he is worthy, and by acknowledging what goodness he used towards us, we may be provoked to serve him with the better courage: and he bear with us in our infirmities as long as we be in this world, until we be come to him into his heavenly kingdom, & he have made us partakers of his endless glory. That it may please him to grant this grace, not only to us, & c.
On Tuesday the 10th of
September I 555 The 69th Sermon, which is the first upon the tenth Chapter
The same time the Lord said, cut you two tables of stone like the first, and come up to me into the mountains, and make you an Ark of wood.
2 And I will write in those Tables, the words that were written in the former tables, which you had broken: and you shall put them in the Ark.
3 So I made an Ark of Satinwood, and hewed two tables like the first, and went up into the mountain, having the two tables in my hand: 4 Then wrote he in the Tables as he had written afore, even the ten sayings which the Lord had spoken upon the mountain, from the midst of the fire in the day of your coming together. And afterward the Lord gave them to me.
5 And I turned me, and went down from the hill, and put them into the Ark which I had made: and they were there as the Lord had commanded me.
6 And the children of Israel departed from Beroth of the children of Jaakan towards Moserah, where Aaron died, and was buried there.
And Eleazar his son executed the office of high priest in his stead.
7 From thence they went toward Gudgodah, and from Gudgodah towards Jotbath, in the Country where running rivers are.
8 The same time the Lord sorted out the tribe of Levi, to bear the Ark of the Lords covenant, and to stand in the Lords presence, to minister unto him, and to bless in his name, even to this day.
We have seen already heretofore the thing that Moses rehearsed here, that is to wit, the God wrote new again that ten commandments of his law in two Tables of stone: & that was done to the end that the people should the better consider, that the covenant which God had made with them, was of his own only mercy. For we see how God had given over that people and it was all one as if he had thrust them into the common ray of other men, which are utterly accursed and estranged from God. Truly Gods former choosing of that people, was of his own free goodness. For (as we have seen) none of them was yet born, when he made his promise with his servant Abraham: & therefore needs must they acknowledge that his choosing of them, was not in respect of any desert of their own. Howbeit forasmuch as men labour all that they can, to darken Gods free favour, & seek pretty fond devises to challenge to themselves some peace of their own salvation: it was expedient to have it fully showed, that God received that people to mercy again the second time, without any respect whether they were worthy of it or no, but only of his own mere goodness. Men are of opinion, that when God chose them, he foresaw what manner of ones they should be, accordingly as we see how this devilish error had always reigned, and that there are yet still some fantastical persons, which will needs have Gods election to be grounded upon his foreknowledge, that is to say, when God chose whom he listed before the making of the world, they fall to glossing thereupon, that he foreknew who should be worthy of it, & therefore marked them out for the same purpose, and in the same respect preferred them before those whom he knew would become wicked.
But that is clean contrary to that teaching of the holy scripture. For that teaches us, that the cause of Gods choosing of us is taken from out of himself, that is to say, of his own only free goodness: for he shall never find any thing in us, why he should be inclined to love us.
Howbeit to the end that this may be the better perceived in the things which God had showed us in the people of Israel: he chose the offspring of Abraham. And wherefore? Abraham was a silly soul, he had neither nobility nor worship in him, he was not of any great reputation to the world ward: & yet notwithstanding God marked him out, & chose him alone & his household from all others. And what manner of household was it? Was there yet any likelihood in it?
Nay. Abraham was yet childish, he was barren, he was utterly past hope of ever having any issue. Now then Gods choosing of Abraham, was when he was as a block already dead beforehand: and therefore
St. Paul said, that in the person of Abraham, God showed that he chose the things which are not, of purpose to give them being. And for the same cause it is said in the first Chapter of that first Epistle to the Corinthians, that we be of God, that is to say, that he gives us being unto salvation, because he had vouchsafed to choose us: for we be nothing at all in ourselves. Yet notwithstanding, this people made great account of themselves, & bare themselves in hand that they were better than all the world. For the which cause, the covenant & adoption that god had made with that linage was broken off: & so you see that the people of Israel were rejected at God hands. Yea & well worthy were they to be abhorred, insomuch that this sentence of condemnation was already given upon them, that they should be rooted out of that world,& the remembrance of them be utterly destroyed. So little cause then had the children of Israel to make any boast of themselves, or to take upon them above the heathen that they were thrust beneath them, and utterly disclaimed and condemned at Gods hand, as whom he showed to have nothing else but cussedness in them. Now therefore it behoved them to know: that whereas God gives them his Law, & teaches them, & performed his promise towards them: all this is done of so high & infinite favour. as ought in manner to make them astonished. For what a thing was it, that God after the breaking of the tables of his covenant, did yet still vouchsafe to have pity upon that wretched people?
Behold, the two tables were not written by mans hand, but by gods hand, that is to say by his power: & that was a miracle. And what shall a man say to it, that Gods own workmanship should be defaced? Was it not meant that the people which were the cause thereof, should have perished utterly? If we make comparison between Gods word, & mens salvation: surely Gods word is far the preciouser. But behold, the word of God that is written, I mean that writing that was set down in that two tables of stone, came as it were from heaven, & was not the workmanship of man: God himself wrought it of his own power. What punishment then ought they to receive, which committed so great and heinous a fault, as that the thing which God had engraved with his own hand, was fain to be broken & brought to naught for it? We see then that God magnified his inestimable goodness towards this people, in that he vouchsafed that the two tables should be made new again, and that his law should be registered in them new again, as a perpetual monument that he was the protector of Abrahams linage, & intended to keep them to himself for his own flock. Therefore it is not without cause, that Moses makes mention here of his making of the two tables new again, & of his offering of them unto God, & of the writing of the ten commandments in them. Surely, it was a thing worthy of remembrance, & wherein me ought to exercise themselves day & night, to know that God having entered freely in league with that one house, was not contented with that alone, but although their successors became a froward and crabbed nation, utterly rebellious & as full of shameful churlishness as might be: yet he ceased not to continue his covenant, yea, & moreover to renew it again with them, & to set it in the former state.
And herein we see that he had not an eye to men, nor to their worthiness, but will have them to think themselves beholden to him for all things: insomuch that he overcomes all the lewdness & forwardness of men by his goodness, adopting even those to be of his house & to be his heirs, which show themselves unworthy of the good that he had done for them. That is the thing which we have to bear in mind. And we must mark that Moses spoke not for his own time only; but that the same doctrine touches us as much or more at this day, than ever it did them: especially if we, can consider the likeness that is between us & the people of old time. In deed we have not nowadays the law written in tables of stone; but we have Gods grace much largely towards us, & which deserves to be much more highly esteemed, because we be sure that he takes us for his church, & will have us to be ruled by him. Now let us see whence this proceeds, & what is that cause thereof. True it is that if we have an eye to that things that were given us in our father Adam, we be creatures shaped after the image of God. But we (to the uttermost of our power ) have defaced Gods image in us,& we be so marred & corrupted by original sin, that God disclaimed us,& we be not worthy to be counted his creatures:& yet for all that, he vouchsafed to gather us to himself. For in baptism we have gods covenant engrave as it were in our bodies; whereby he does us to understand, that he vouchsafed to take us for his people & inheritance. Now have we any worthiness whereby to attain to so great a benefit? Alas, no: for we be guilty beforehand of the defacing of gods image. True it is that comes of the root of that first man: but yet are not we ourselves faults. Again, how have we withdrawn ourselves from God, even after baptism? for we have not only committed small faults, as befalls to the faithful to do: but also in the time of our idolatry & superstition, we have brought to nothing all the grace that was promised us in baptism, we have renounced the salvation that was purchased us by our Lord Jesus Christ, we have forsaken our god, & we have broken the spiritual wedlock which he had contracted with us, so as there had been nothing in us but corruption, by gadding away so after our own superstitions: & yet for all this, he had not failed to return unto us, & to bring us back again into the way of salvation. Since we see this, ought is not to be a sufficient proof of Gods infinite goodness towards us, to make us lay away all fond imagination of deserving, & to acknowledge ourselves beholden to God for all things? Yes: & it is the same thing that I alleged even now out of St. Paul sayings, where God shows us, that we be of him, not in respect that we be men, but in respect that we be his workmanship, according as it is showed in the second to the Ephesians, that he had shaped us: for otherwise there is nothing but wickedness in us, because our nature will always be found to be utterly froward & accursed. Thus you see the comparison which we ought to make between ourselves & the people of old time, to bring ourselves low & to make ourselves perceive that we be the more bound unto God for the free mercy which he had bestowed upon us, in vouchsafing to take us to be of his Church, in which respect we be (say I) more bound unto him than were the Jews.
Now it is true that gods writing of his law in two tables of stone (as I have declared already heretofore specially in the first place) was to that intent that his doctrine should abide sure. For he had an eye to the common trade among men, who upon the making of leagues & alliances, are wont to have them engraved in stone or brass. Aster the same manner it was Gods will that his law should, for the better continuance thereof, be graven in two stones. You see then how God does as it were pass a solemn covenant. Nevertheless we must therewithal also come to the figure: namely, that the writing of the law after that fashion in a couple of stones, served to show that it was not enough for folk to have that law given them, & to understand it: unless it were engraved in their hearts. For we must come to the similitude that is made by the prophets. For although God showed his law to be sufficiently authorized by vouchsafing to engrave it so in these stones: yet did he give an inclining that that would nothing boot, verily because the true tables wherein it behoved us to write the doctrine of God, are our hearts; howbeit not as they be by nature. For what manner of ones are they? Even of stone as it is said of them in Ezekiel. So then, let us mark that the letter of the law is nothing worth, until god work in us by his holy spirit. And that is the cause why he had promised to make a new covenant, not after the manner that he made it with the fathers: for, that continued not, said he. And why? He showed that the blame & fault thereof is in men, because they turn away & run at rovers as soon as God had called them, & never follow him at all. Although they pretend to make great account of his grace: yet is there no steadiness in them, but rather utter lightness; for by and by they fling away after their own wicked affections. The covenant of God then, yea though it were written in stones, could not hold them in. And why so? Not for that God abode not faithful on his part, or that he persisted not to shows that his choosing of Abrahams linage was not in vain: but for that they were bereft & disappointed that great benefit, & dispossessed of Gods free bestowed blessing, through their own unfaithfulness. And therefore it is requisite that God should speak to us after another fashion: that is to wit, that he should not only write his law with his own hand in stones, but also write it in our hearts, by correcting the hardness that is in them of nature, and also by making them fleshy hearts, so as they may be loft & supple to receive the engraving which he shall put into them. You see then that the thing which we have to bear in mind, if we intend to fare the better by this present story, is that like as Moses acknowledged himself exceedingly bound unto his God for the favour which he had showed to his people: so ought we also to bethink us, how abundantly God had uttered the treasures of his goodness towards us. For not only we be accursed by nature: but also we have forsaken him after his adopting of us, & we have not made account of him as of our father. And yet for all this, he had reached us his hand, & set us in our former state again; & he had not only taken us into his favour again, & given us his word to teach us thereby, nor only delivered us his law written in the two stones: but he had also reformed & softened our hearts, so that whereas erst there was nothing but hardness in them, he had now drawn them to obedience, to receive quietly the things that are told us in his name, at leastwise if we be his. For all they to whom the Gospel is preached, are not of that number. But let every of us examine himself, & we shall perceive that God in sending his Gospel to be preached unto us, is ready & forward to give us his grace, if we ourselves be not the let.
True it is that his Election does always bear sway: but yet do not men fail to be in the fault, if the Gospel profit them not, accordingly as St.
Paul declared, that the devil must needs have blinded our eyes, if we see not the light that shines there, seeing that the image of God shows it self there so evidently. Wherefore let us mark, that if Moses upbraided the Jews, (& that justly) with the unthankful ness whereof they were guilty: much more ought we now to cast down our eyes, & to stand in awe, & to be utterly abashed before God. And in the same respect, we have more cause to magnify the grace of our God, than had the ancient fathers, which were in the time that the law was written but only in two tables of stone.
Furthermore we have to mark the figure that is comprehended under the words, Make the two tables smooth & bring them to me. For thereby god shows the order & right manner of proceeding to be well taught at his hand: namely that we must bring that tables polished or made smooth for him to write his law in, & that afterward he must write in them. True it is, that we cannot do this of our own self moving, but he must direct us thereto by his holy spirit.
Notwithstanding, it is to be noted, that God bestows two distinct graces upon us. The one is in preventing us, to the intent we should be ready and forward to yield him obedience: and the other is in enlightening us, and in giving us a present affection to serve him as soon as we know his will. This would be dark, if it were not opened more at large: but I hope that anon it shall be very easy to us.
Before men are brought to the faith, and before they be acquainted with the doctrine of the Gospel to be ride of all ignorance: they may have some good preparative beforehand to say, Alas I would fain give ear to my God, let him but only show me his good pleasure, and so I am ready to embrace it, so as he shall lead me whither he will. Let him but lay the bridle on my neck, or rain me one way or other, & I will follow him and submit my self to him with all obedience. Such disposition is to be seen in silly ignorant souls, before God have thoroughly instructed them. They have not faith, but an entrance unto faith, in as much as they are prepared to submit themselves to whatsoever God shall command them. Now comes this in moving, of men, or of their own nature? No, it is of Gods working in their hearts, who makes that preparation thereby the grace of his holy spirit. For by nature we can no skill but to go clean contrary to Gods will. And although men have some devotion, & make pretence there of: yet is all but hypocrisy, there is no truth nor soundness in them. Therefore when so ever we feel any good forwardness to serve God: it is of his own working in us, & it is he that gives us that grace. In deed it is said here, Bring me the two tables & let them be hewn smooth with your hand. This charge was given to Moses. And what then? Can he do it of himself? No, but because God had taught him beforehand, and prepared him to the doing thereof. You see then that that is one grace which God bestows: and yet nevertheless, God shows us that it is our duty to do it, though we cannot do it of our own ability, that is to say, though we be not given to do it of our own self moving, or power. For look what is our duty to do, it is good right that God should require it. Therefore let us learn, that to profit well in Gods doctrine, we must bring smooth or plain tables. For why? We see that most men have rough and rugged minds, so as nothing can be written upon them.
True it is, that they will resort to Sermons. But what for that? They be fore possessed with their own lewd lusts: they be so bemired in them, as is horrible to see: and again, they be full of thorns, there is nothing but vice and uncleanness in them: all is so out of order, that a man cannot tell how to write one letter in them. You shall see other some which have had their ears sufficiently beaten, and the Gospel had been preached to them all their life long: and yet are they nothing the better for it, because they bring not smooth tables with them, that is to say, they be not disposed to receive Gods word. Thus you see what we have to gather, upon Gods commanding of Moses to make the two tables smooth.
Now if we intend to profit well in Gods doctrine, we must not have our hearts like rough-hewn stones, where no writing can be discerned, but all shall be blurred do the writer what he can: but we must have our hearts smoothed, that is to say, quite & clean rid from all impediments that may hinder our obedience towards God. And for as much as we have not that of nature: we must pray God to be so gracious unto us, as to make us able to smooth our hearts so well, as we may rid them of all vices & corruptions, and meaken the sturdiness that is in us, when we see ourselves drag clean back from the will of our God; so as We may have a desire to overcome & subdue the same. The hammers & chisels which we must use to polish our hearts withal, are these: namely, to mislike of our sins & to be grieved at them,& thereupon to condemn ourselves, & to exercise ourselves in so doing: for every of us must enforce & compel himself by violence to stoop unto God, & we must hold on in so doing, what hardness & gain striving so ever we meant withal, so as all the loftiness of our hearts must be pulled down, that nothing may hinder gods engraving of his doctrine in them afterward. And when our Lord has once begun after that manner, he will go through with it, so as he will teach us his will, & we shall profit in it daily more & more.
And so we see that the beginning of our faith; is the said obedient ness where through men offer and yield up themselves in sacrifice, as is they should say, Alas Lord, it is true that I am a silly ignorant soul, yea & a very beast, for I know no reason nor wisdom, but I flee unto you, that you must direct & govern me by your holy spirit. Look here (say I) the sign that we be well disposed beforehand, & this disposedness is as a white unwritten paper. For if a man bring a black & foul sullied paper, or which is be bedaubed & besloubered with mire, & say, I would fain be taught, I pray you write me a sample upon this paper: it is a flat mockery: for the paper is brayed, & a man cannot write any thing upon it that can be discerned. But if a man bring clean paper, & say, I submit myself to you, I beseech you show me what I have to do: that is a good forwardness. Or rather to come nearer the similitude which we have now presently in hand, (that is to wit, the covenant which God had made with us) if a man intending to bargain with another man, should say, Go to, to the intent you may understand that I am willing to yield to all reason; Io, here is a blank, write what you will & I agree to it. If a man say so & speak truly, he shows that his intent is to deal dutifully with the party with whom he had to do. But if another bring a peace of paper imbrued with mire & say, write what you list, I admit it for good: does he not give to understand that he intends to break the whole bargain, & that he is unworthy to once open his lips, as one that purposed not to stand to any reason at all? So then let us bring white paper to God, that is to say, obedient ness to submit ourselves unto him. Although we understand not his will: yet is that the entrance of our faith. For then dose God train us forward to write his word in our hearts, so as we be thoroughly instructed afterward. You see them that God vouchsafed a double grace upon us: first, in that he prepared our hearts to come unto him to receive his doctrine: & secondly in that he teaches & enlightens our hearts by his holy spirit, framing our hearts & affections aright, to the end we should be fashioned like unto his glory, & that his speaking, should not be to our ears only, but much rather to our hearts. So have we thereupon to conclude, (as I have said already) that we shall never attain to faith, except we have the said obedientness beforehand. And that is the cause why so few believe nowadays, for they be full of pride, they thrust God away from them, so as he can by no means come at them: they take pritch against his word, & resist his truth, holding scorn of their own profit & welfare. Therefore we must understand, that to be true scholars unto God, the end that we must begin at, must be teachable ness. And when we be once in that mind, we must suffer him to teach us, so as he may engrave his learning in our hearts.
By the way we have to mark also, that it is not for us to make or frame laws to serve God withal, but that we must simply bring our tables & let him write in them what he thinks good. Moses was a great & excellent Prophet and yet did not God give him leave or liberty to write any thing in his tables, or to put any thing unto them, but restrained him altogether to the things that were written there.
And that appeared well in this, in that both the tables were written, not on the one side only, but on both, even to the full, to the intent that no man living should add anything to them. Seeing then that God wrote his commandments in those two tables himself, & committed not that charge unto Moses: is it lawful for any mortal creature to ad any invention of his own to Gods law? You see then that the way for us to put this doctrine in vre, is to bear in mind that if Moses being so excellent a man, and as an Angel of God, might not write or ad anything to Gods law: much less may we. Wherefore to serve God aright, let us learn that we must not take upon us to invent any thing at all, nor to presume upon our own devotions, as we term them: for all such geere will be misliked, but that we must bring our tables, that is to say, our own selves in sacrifice, so as there be not any thing written in us, until God speak, & that we receive simply without any gainsaying, whatsoever proceeds out of his mouth.
But now that we have so much, let us mark that which is added: namely how God commanded Moses & told him, How his will was that the coffer or chest which he had made, (that is to say, the Ark, commonly called the Ark of the covenant) should be born or carried by the children of Levi. And that is the cause why he told the people, that the children of Israel should fleet from place to place, until they came to Beroth where Aaron died, and that then God would shole out the Levites by themselves. Surely at the first blush the story seems disordered. for he said, the children of Israel departed from Beroth belonging to the children of Jaakan in Moserah, that is to say in that place of mount Hor where Aaron died. And it seems here that Moses meant to say, that Aaron died by and by after that God had caused the two tables to be made new again: But there were forty years between the one and the other. For Aaron died at such time as the people had outworn their term of forty years, during which time god had for fended them the land of promise. Now in the end of that term, Aaron was deprived of the dignity of the priesthood, and Eleazer his son was made high priest in his stead. But here Moses comprehends all that had been done by the space of forty years, from the publishing of the law, unto the very same day that he exhorted the people to put themselves in better readiness to enter into their inheritance, than they had been in at the beginning. He tells them that although there had happened many changes in the mean time, yet had God in effect provided, that his law was to be had always in estimation, & to be honoured, and that the world might perceive that his majesty was therein, & that all men ought to submit themselves thereunto. And for that cause does Moses say, that he had chosen the children of Levi, notwithstanding that Aaron had sinned. For to what end does Moses speak here of his brothers death? Even to make it known, that God had showed favour towards the tribe of Levi, as well as towards all the rest of the people. The tribe of Levi was chosen to offer sacrifice: it was a prerogative which God had given them. And were they worthy of it? Could they boast themselves to have been more worthy than their brethren? It is true that they executed vengeance upon the idolaters, but yet was Moses fain to call them to him, and to command them to sanctify their hands. You must hallow your hands to the Lord, said he: & how? In slaying those that have so grievously offended, and been an occasion of turning all things upside down. This day therefore it behoved you to utter what zeal you have towards the maintenance of gods honour, and to sanctify his name without sparing of your own brethren, or your nearest neighbours, forasmuch as they have so defaced Gods glory to the uttermost of their power, & therefore they must be utterly rooted out.
The Levites did well execute the thing that Moses commanded them: but yet did the high priest Aaron make the golden calf. True it is that he withstood it, or at leastwise consented not to it: but yet did he swerve at length by granting the peoples importunate request, and therefore was he fain to bear the punishment which GOD told him of, saying, you shall not come within the land which I will give unto my people. Albeit that he represented the person of our Lord, Jesus
Christ, and was a figure of him: although he was a mediator between God and men, so as he made intercession for the sins of the people, & offered sacrifices for the reconciling of them to the majesty of God: yet was he banished out of that land to his shame, he died, he was stripped out of his robes before his death, he was as a man degraded, and God left him as a dishonoured person, and as a man defaced with perpetual reproach. Now if God extended such punishment upon the person of Aaron: what had they deserved which were inferiors to him? So then, Moses tells them, that Gods choosing of the tribe of Levi to carry the Ark, and to be occupied about his service, was not for that they were worthy of it, but because he was minded to show the same thing to the successors of Levi, which he had spoken of the rest of the whole body of Abrahams offspring; namely that they had all things of his only free goodness. That is the cause why the death of Aaron is rehearsed here.
But by the way, we see that Moses spared not his own brother. For here he repeats the sentence that God had given & also executed against him, & that was not for the honour of his own house. But what? His meaning was that God should be glorified, & men condemned. Yea & we see that his intent was not to conceal his own fault, but to show that God had punished him for it, though there were great cause of excuse in him, & all the blame was to have been laid upon the people, because his overshooting of himself, was but in that one case, & that not through malice, but only through grief of mind. Yet notwithstanding he accused himself thereof, he acknowledged it openly, & makes a chronicle of it to continue of record to the worlds end. Since we see this, let us learn, not to be ashamed to confess our sins, & to show that God is righteous in punishing of us. Let us not go about to bury the chastisements that God shall have sent upon us, as we see a number do, who when God sends never so notable punishments, could find in their hearts that they should never be spoken of. And why? Forsooth because it is not for their honour, worship, or honesty. Verily, as who should say, you will needs be honourable in spite of God and his righteousness. Is it meant that you should be regarded than the glory of his name? Now then, let us understand that if we hate committed any fault, and God have reached out his hand to punish us: the same must be rehearsed among us, and we must think upon it, and we must always confess that God is righteous, and that we have well deserved that he should use correction towards us, since we see that Moses bears not with his own brother. That is the thing which we have to bear in mind.
Howbeit on the other side, let us understand, that if Aaron was fain to pass through Gods hand, because he did but consent unto evil, & was punished although he clave not to it: ( for to speak properly, his consenting was no consent at all: for he said unto them, what mean you wretched people? and in scorn of their idolatry: Look here your Gods O Israel (quote he) which brought you out of the land of Egypt: as if he should say, is a calf become your redeemer? Aaron then did after a sort withstand them, and yet notwithstanding I call it a consenting, inasmuch as he served and suffered himself to be carried away with their importunateness: ) Now if God (say I) did punish his high priest Aaron after he had advanced him to so great & so high dignity: what will he do to us? Therefore let us learn to withhold ourselves from evil, & by no means to consent thereto: unless we intend to wrap ourselves in condemnation with the wicked, as we see did partly befall unto Aaron. I say but partly, for God used mercy towards him, because the punishment was but temporal, because it was upon his body only, and concerned only this present life. And surely God is exceeding gracious & favourable to us when he punishes us in our bodies, at such time as we deserve to be utterly rooted out, and when he vouchsafed to be contented with some chastisement of this transitory life, he showed therein that he is minded to use great gentleness towards us. And yet for all that though we deserve to perish with the wicked, when we resist them not, he forsake their companies and confederacies: yet it pleased God to spare us, and to show himself merciful towards us, though at the left, we do in our own bodies suffer somewhat in respect of this present life.
Now remained the reason that I have touched afore: namely, that here is express mention made of the Tribe of Levi, which was forced out to carry the Ark of the Covenant. And Moses plainly rehearsed that point, to do us to understand, that God authorised his law by that means, in that it was his will to have it carried after that fashion, that it might be as a standard for the people to resort unto. We have seen in the fourth Chapter how God said, you shall not make to yourself any likeness or resemblance: for you hear deft the voice of your God in Horeb, but you saweft not any shape of man, or of beast, or of any other creature. The only image of your God, are these things that he had written with his own hand, that is to say the ten commandments: Those (say I) are the lively image wherein he will be seen. And therefore I said it was a standard carried aloft for the people to resort unto, as soldiers resort to a standard in a field, to fight the better. So then, it behoved the people to have their eyes upon the Ark of the Covenant. And especially forasmuch as men are not very forward of themselves to obey God: it was meant that the, Ark of the covenant should be handled with reverence, & for the same purpose had God ordained the priests & Levites. For all of them were of priests: Howbeit, they that carried the Ark were of inferior degree in the dignity of priesthood. Nevertheless god had appointed the Levites to bear the Ark, to the intent it might thereby the better be known, that it was a matter of excellent prerogative, & that it was no dallying in the case: For we see that God would not suffer the Ark to be so much as touched, by any other than by the Levites: insomuch that when David removed the ark, the party that did but touch it of good zeal, died out of hand for so doing. When he saw the Ark at the point to tumble down, he did but put forth his hand even of goodwill to stay it up from falling, & yet notwithstanding he was punished grievously for his labour. This may seem to have been over rigorous. But it served to show, that it is not in any wise lawful to break the order that God had set. The end is the thing which he had an eye at. For if we look no further than to the thing itself; why might not the Ark have been handled & carried of all the people? They were all sanctified to God, they were all circumcised, they did all care about them the mark of the covenant. And why then should that one man die out of hand for only touching the Ark upon good will? Verily
God had an eye to the end of the law: which was that men should wholly obey his word. For if his word be despised there will be nothing but rebelliousness against him. In deed men will pretend a willingness to honour & serve him, but yet is it but counterfeiting for all that. Will we then do true service unto God, & such as he accepts?
All of us both great & small must submit ourselves to his word, & follow the singleness thereof, & therewithal bear in mind that it is so precious a thing, as men must not mingle aught of their own with it: for that were nothing else but a corrupting of it. Now forasmuch as men are not easy to be taught this: it was Gods will to show by a visible sign, how highly he esteems his own word. That is the cause why he sorted out that tribe from the rest, to bear the Ark of the covenant. It was Gods will that the Priests which were specially appointed to offer sacrifice, & to make atonement between God & men, & to represent the person of our Lord Jesus Christ should bear abroad his word, & that they should praise unto him to be as mediators between him & men. You see then how it was Gods will, to teach his people humility by visible signs and outward ceremonies, to the end that his word should be embraced with all reverence, & continue evermore in good state: But as for us, we have not nowadays the ceremony any more, but we have the truth, which ought to continue to the worlds end. Therefore when so ever Gods word is preached unto us, let us learnt to stoop to it,& to know that it is a heavenly doctrine, whereunto it becomes us to incline, & that it is not for us to bring our own fond imaginations in that case, for then wo be unto us. Nevertheless God grants us a special favour, in that he enabled us to bear abroad his word, & makes it to dwell in us, whereby he shows that he had performed the thing which he promised by his Prophets, that is to wit, that he had chosen us for his Levites, as shall be declared more at length to morrow.
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, yea, even in such wise as it may lead us to such repentance, that we may be sorry for them all our life long, & be ashamed that we have been so wretched sinners: And that therewithal we may be quickened up to glorify him the more for the great goodness which he had showed upon us, & proceed continually more & more in obeying him, to the intent that his law may be the better engraved in us by his writing of it in our hearts, & we become the readier to follow the things that he shall have showed us, so as we may be forward to obey him all our life long, & our life be wholly dedicated unto him. That it may please him to grant this grace, & c.
On Wednesday the 11th of
September 1555 The 70th Sermon which is the second upon the tenth Chapter
8 The same time the Lord & c.
9 Therefore Levi had no portion nor inheritance with his brethren: but the Lord is his inheritance, as the Lord your God said unto him.
10 And I tarried on the mountain as I had done afore, forty days and forty nights. And the Lord heard me that time also, so as the Lord would not destroy you.
11 But the Lord said unto me, up, get you hence, and go before the people, that they may go and possess the Land which I swear to their fathers to give them.
We saw yesterday, how Moses in this text did magnify Gods mercy, as well towards the Levites, as towards the whole people. For in showing that Aaron was punished for his fault, it appeared plainly that all his whole linage deserved to have been desgraded. Yet notwithstanding, God of his goodness vouchsafed that there should bee a certain number of men appointed to his service: and them he chose, not for any worthiness that was in them, but only for his own mercies sake. For if we be not worthy of so much, as that God should crowd us into a little corner of his house: how should he advance us to fare higher degree? That then is the meaning of Moses.
Nevertheless we must mark herewith all the three charges which he sets down here, & which he reports to have been assigned to the Levites. The first is, To bear the Ark of Gods covenant, & the vessels of the sanctuary: The second is, To be as hand to serve God: & the third is, To bless in the name of God. These are the three things that were incident to the priesthood of old time. For as concerning the Sanctuary with all the appurtenances thereof, it was but a figure, which we must refer to the spiritual temple, that is to wit to Gods church, & to the sacrifices which are offered unto him by the faithful, when they dedicate themselves to him both in body & soul, by yielding up their own selves, that he may be glorified in them. Mark that for one point. The second is the service whereof he speaks: which consists likewise in figure: but the truth thereof is performed toward us, when such as nowadays are called to the governing of Gods church, do their duty in offering up mens souls in sacrifice unto
God, by preaching the gospel, & in maintaining the order & state of the church, in such wise as God be glorified, and the church be cleansed from all stumbling blocks. The third is to bless in Gods name: & that is to yield a testimony of Gods goodness and grace to his people.
Now must we apply these things to the truth of them, that we may be edified by them. Let us (say I) have a regard to apply these three things to their truth & substance, which our Lord Jesus Christ had brought us by his coming. It is said here, that the Levites must bear the vessels of God. And this belongs, not only to the ministers of the word, or to such as bear public office in the church: but also to all the faithful in general. And that is the cause why it is said by the prophet
Malachi, that the Levites were made priests, which thing I say was accomplished at the coming of our Lord Jesus Christ, at which time the church was advanced to greater perfection than it was under the law. Likewise Esay tells us that all men shall be Levites unto the Lord. All the children of Israel (said he) shall execute the office of priesthood unto God. And in the same respect dose St. Peter say, that we be a royal priesthood. St. Peter speaks not there of any peculiar sort of people after the manner of the Pope, who had villainously corrupted the said sentence of his, in attributing it to his own clergy as he terms them, that is to wit to the stinking rabble of his powlfhorn greaslings: but he attributes that honorable title to all the faithful, & to as many as are of the church of God. Moses could well say even in his time, You be a priestly kingdom, that is to say a nation holy above all others. But St. Peter turning the same words faith, that now we be become a royal priesthood, inasmuch as our Lord Jesus
Christ having showed himself to the world, is ordained priest after the order of Melchizedek, to communicate the same grace to the whole church. Therefore let us mark well, that this gift of becoming
Priests & Levites, is not a privilege or prerogative granted to three or four: but inasmuch as all the things which our Lord Jesus Christ had received of God his father, are common to us all, & we be made partakers of them by his means: we be of the order & number of the Levites, that is to say, of them that are dedicated unto god. Not as the people [of Israel] were, which held themselves aloof in the body of the temple, & worshipped God afar of: but we have a mean to please near him, we have familiar access, we have his own son entered afore us into the Sanctuary which is not made with mans hand, to bring us in thither, in whose name all the faithfull have liberty to come thither. Thus you see that the thing which we have to mark in the first place, is that God shooled out one tribe of the children of Israel to serve him in the Sanctuary: but Now a days he had shed out the same grace upon all believers, and there is no exception, but we be all made holy to offer sacrifice to God, and not only to bear the vessels of the temple, but also to be the very vessels themselves. For although our bodies be but wretched carcasses: yet fail they not to be the temples of the holy Ghost, and Gods will is to be worshipped in them. Had there been said no more, but that our souls are the temples of God: it had been a very excellent honor. But seeing it is said of our earthly and corruptible bodies, we see what goodness God utters towards us. And therefore let us learn that this doctrine belongs to us, and that this figure which was under the law concerns us at this day, to the end that we should advantage ourselves thereby.
And after what manner?
The first is that we should magnify the goodness of our God, in that he had showed himself so gracious unto us, as to chose us to be his servants, not only to bear the vessels of his temple, but also to be the very temples themselves and the altars whereat he will be worshipped, both in our bodies and our souls, to the intent we should yield him, not only the bodily service which consists in shadows and figures, but also the true spiritual service by dedicating ourselves all wholly unto him. You see then how the end whereat we must begin, is to know how greatly we by bound unto God for using such gracious goodness towards us. Moreover according (as Saint
Paul shows us in the second to the Corinthians,) we must take warning to separate ourselves from all uncleanness, as the prophet cried out unto us, saying: Separate yourselves from all unclearness, you that carry the Lords vessels. And Saint Paul alleging the same text of Esay, said that according to the same promise, it is good reason that we should give ourselves to cleanness both of body and soul. For in very deed, the prophet Esay, in saying: Be you clean you that bear the Lords vessels, had not an eye to the time of the figures: but extends his doctrine to the kingdom of our Lord Jesus Christ.
Now then this text must needs be performed in us. But there are not nowadays any more material vessels as there were in the time of the Law: and therefore it follows that the doctrine thereof must be performed in higher matters: that is to say, that inasmuch as God had called us to be members of his son, and by that mean to come so near him as he may dwell in us & we be his temples: the same should provoke us to give ourselves to all cleanness, which thing we can not do but by separating of ourselves from the corruptions of the world.
For we dwell here among such filthiness, as it is not possible for us to escape uninfected, unless we labor to withdraw ourselves from it. Yea and there needs no evil to come upon us from elsewhere, for every of us shall find enough in himself. Wherefore let us beware that we turn away from all wicked lusts, and that we cut off whatsoever is defiled in us, and generally all that ever is of the world, so as we may praise unto our God, and having given over the world we may be so united unto him, as he may avow us to be his priests. For if we do otherwise, we shall be double accursed, and we shall not be able to excuse ourselves but that God had advanced us high enough. But what excuse will there be for us now when our Lord had brought us so near unto him, and vouchsafed to make us priests to offer up our own selves unto him, and to make us his temples, so as we should have a spiritual altar erected unto him in ourselves? Seeing that God had brought us to that point, is it not a horrible treachery (say I) if we fall to unhallow his temple? Now then, let us understand, that when so ever this world turns us away unto evil, we offer God great wrong, in making his temple a swine sty, and in unhallowing the thing that he had hallowed, by causing all the corruptions of Satan and of this world to come into his temple. Surely it ought to hold us in awe and to make us walk in all soundness, so as we give not over our bodies and souls to any dishonesty, seeing that God had sanctified them to himself. This is the thing which we have to bear away upon the first part of this text.
Nevertheless let us mark that although God have extended the said grace of making, us all Levites or Priests, to all the members of his Church: yet had he not utterly abolished the order of his Church, but his will is to have some certain men appointed to the preaching of his word. And that is the thing which is meant here in the second place, where he said, that they shall stand before the Lord to serve him, and finally that they shall bless in the Lords name. The same must be put in ure at this day by the ministers of the word. For although
God have called us all in common, to be served and honored at our hands: yet does he require a special service at their hands whom he sets over his Church to be the shepherds thereof, that is to wit, that they should show the way, and always be in a readiness to serve God.
And this service imports that the Levites should maintain the religion pure and uncorrupted among the people, and show the Jews that they ought not to deal with the superstitions of the heathen, and what God it was which had delivered them, and to be short, that they should always hold the people in obedience to the true faith . And for the same cause GOD allotted them not any one certain country or shire to dwell in, but dispersed them throughout the whole land. We know there was not any one tribe which had not Levites among them. And why was that? For God could well enough have gathered them together, so as they might have been all together in Jerusalem where the temple was, and in the places nearabouts, and have had some portion assigned them as well as the rest of the tribes had. But he did not so: but his will was that in every country, city, shire, and region, there should always be some Levites, that the people might everywhere be taught, and the seed of faith be everywhere spread abroad. For had there been any certain country assigned to the Levites: it had been enough to have abolished the remembrance of God, and to have laid all teaching under foot. But forasmuch as God had appointed the tribe of Levi to preach his word, and to bear abroad the message of salvation: he gave them no certain portion to dwell in, but his will was to have them dispersed abroad everywhere.
And for proof thereof, we know how the prophet said that GOD made his covenant with the tribe of Levi. And what manner of one was it?
Even the covenant of peace, insomuch as he said that the priests are Gods Angels & messengers: men shall seek the understanding of the law at their mouth, & they shall teach them knowledge. We see then that the service that is spoken of here, comprehended instruction: insomuch that they whom God had so chosen, had charge to preach the Law, and to expound it to the people, that religion might continue unpaired. And the same is to be observed nowadays among us. For although all of us from the most to the least be priests: yet notwithstanding it is the duty of the ministers of the word, to teach and to show men the way to GOD, and to bring back the wretched souls that were in the way to destruction . And that is the cause why
Saint Paul said that he is a priest, not after the ancient manner that had been under the Law, but to flea men with the sword of the Gospel, as sacrifices ought to be slain flayne: after the which manner
Saint Paul said also, that he had the spiritual sword wherewith to offer up mens souls unto GOD. Thus you see what we have to remember. And therefore let such as are called to the charge of the preaching of Gods word, understand that they must strain themselves to the uttermost, that God may be served and honored.
And the manner is showed us in the text which I alleged out of the fifteenth to the Romans: namely that we must endeavor to sanctify all that ever is corrupted in this world, and that men must become teachable and meek, that God may renew them & accept them for his children . And if we do so, then is Gods service accomplished in us, after the same manner as it was commanded to the Levites in old time.
Now let us come to the third point that is set down here. It is said, That the Levites must bless the people in the name of God. True it is that in the Hebrew tongue, the word Bless betokened to pray and magnify God. Howbeit forasmuch as the matter here, concerned those whom God did specially ordain to bless in his name: we must fetch the meaning of this text, out of the sixth Chapter of the book of Numbers, notwithstanding that this manner of speech be very rife in Moses. But in that place there is more expressed: and for that cause have I coated the text. It is said there, that the priests of the house of Levi shall bless in the name of God and say: The Lord bless you and keep you: the Lord make his countenance to shine upon you, and grant you his mercy. The Lord turns his favorable face towards you, & bless you. Now hereby we perceive, that it behooved the Levites not only to pray GOD, as their duty was to do: but also to bless the people in his name: For they were two diverse things. So that To bless the name of God, is as it were a doing of homage unto him for all the benefits which he bestowed upon us, by protesting ourselves to hold all things of his only mere goodness, and that he is the author of them, so as without him we be miserable, and have not one drop of goodness in us, further forth than he alone makes us partakers of it.
And so you see that to bless God and CO magnify his name, is to acknowledge him to be the fountain of all goodness, and that all that ever we have comes of him, and of his only mere free goodness. Now this belonged to the Levites, as we see it was their office to sing, and although that all the people were present there & the praise of God ought to sound in all their mouths: yet notwithstanding the Levites were to begin the choir, and to lead the melody. Nevertheless, they did also bless in the name of God. And how was that? They witnessed
Gods grace unto the people: and the same thing takes place still at this day, in such as are ordained ministers of the word. For to what end served our daily preaching of the Gospel, but to bless the things in Gods name, which were accursed before? For by nature we are all of us accursed and reprobate. And therefore it stands us in hand to be delivered out of the wretchedness wherein we be: which to do, there is none other mean but only that God show himself loving and favorable towards us, and that is the blessing which is spoken of here. For when the scripture said that God blessed men, it is as much to say, as that he showed them by effect that he loves them, and makes them to feel the fruit & operation of his grace and fatherly adoption. Now therefore when we come to hear the Gospel, let us confider to what end it is: that is to wit, to certify us that God looked upon us with pity, even upon us wretched creatures, and that he sets us free from the cursedness that is in us, insomuch that although we deserve to be cast off at his hand, yet nevertheless he showed himself gracious unto us, and that whereas he might with good right be our enemy, he showed himself as a father towards us. Let us (say I) be well advised that we make our profit of this doctrine, when it is preached unto us. For whereas we be allured by the scriptures, that God showed himself favorable to us, in laying aside all enmity that was betwixt him and us by reason of our sins: if the same were well printed in our hearts, we would have another manner of desire than we have, to let forth his praise. What a treasure is it, that our Lord shows himself so to us, as though we saw him in his own person? & that he opens the heavens to assure us that he loves us, even us which make war against him, insomuch that whereas he should utterly mislike of us, he vouchsafes nevertheless to take us into his favor, & makes us to feel it in very deed. But what: We welter in our own dung even till we do as it were stink in it, without any care or regard at all. And that is the cause of such contempt of the gospel, & of such unthankful ness as is seen almost every where. Yet notwithstanding, it behooves the faithful to consider of how great value it is, that God received them to mercy, & shows himself to be a father to them, & that such as are appointed to preach his word, are as witnesses to certify us that God bears us such fatherly love. Truth it is that this was accomplished by our Lord Jesus Christ, for he was the only priest: and that that which we do, is not to take his office upon us, but only to approve & ratify the thing that he did. And therefore let us mark well, that it belongs only to our Lord Jesus
Christ to assure us of the love of God his father: but yet does he also witness it unto us, by the mouths of such as preach the Gospel in his name. It had been told us herewith all, that the things which were figured under the Law, have been performed in his person. For the high priests (when they blessed the people) had a solemn ceremony of lifting up of their hands, as though they made an offering up of all the people unto God. Likewise when Jesus Christ went up into heaven, he used the same fashion, by lifting up his hands to bless his disciples, in whose persons he pronounced a general blessing upon the whole body of his Church. We see then that the figures of the Law belong to us at this day, howbeit, not as touching the outward use of them, but as in respect of the substance & truth of them. Whereby we be warned to get us to our Lord Jesus Christ, who brings us the full accomplishment of all things. And we must understand, that although he be not now conversant in the world to bless us: yet will he have us to be made partakers of the same blessing by means of that gospel, when it is preached among us. This is the effect of the things which we have to gather upon that place.
Now Moses adds, That God had given the Levites no portion among their brethren, but that he himself would be their portion and heritage. Yea, but yet for all that, he appointed them the tenths & first fruits as is showed in the fourth book of Moses. Now then, Gods assigning of a portion unto them was in such sort as they possessed not any Land or inheritance, more than their towns & suburbs for their chattel. But yet took they the tenthes, first fruits, & all other such things of all the people. Herein God had a consideration, that such as he meant to dedicate to the serving of himself, should be withdrawn from all worldly affairs, that they might intend to the serving of God. Gods intent then was, that the Levites & their children should not give themselves to husbandry & such other things. And why For they had enough to do to discharge themselves of their duty otherwise: that is to wit, in calling upon the people to follow Gods commandments, & to keep his covenant, so as religion might continue unpaired, & faith might have his full force; & so consequently that God might be honored. Also they had the Sacrifices, which served them instead of Sacraments, & at that time they were many in number, because the people could not otherwise be held in order: they would easily have been mard, if they had not been restrained with many bridles. That therefore was enough to keep the Levites occupied. And for the same cause God gave them a portion beside the tithes that they might have wherewith to find & maintain themselves, while they were a doing of their duties.
But this had been corrupted & falsified by the papists. For they have borne men in hand, that tithes belong to them by Gods Law. And why? Because (as they say) they belonged to the Levites. But they consider not, that the Levites were inheritors of the land of Canaan, as well as those that were of the tribes of Judah, Benjamin, Ephraim, Manasseh and all the residue. In respect whereof it was meant they should have had their portion with their brethren, & they ought not to have been excluded or banished from it: for the inheritance of the land was common to them all: Therefore was it meant that they should have had their part of it. Yea, but God recompensed them after an other fashion. It were meant then that the Pope & all his rabble, should show how the inheritances of all lands belong to them, & then might they there upon demand their tithes. Thus you see how this text has been miswrested. But yet for all this, let us bear in mind how St. Paul said, that even at this day it is Gods will that they which preach the Gospel should be nourished and maintained, as well as the Priests had their livings appointed them in old time. St. Paul demands in way of comparison, whether the spiritual service that is yielded to God nowadays, ought not at the least to be as much esteemed, as the service that was under the figures of the law? Now it was Gods will, that such as served at the altar, should be maintained by the altar, therefore it is good reason, that such as at this day do serve Gods Church in bringing them his word, should also be nourished and maintained. Thus you see that the way to under stand this text a right, is to take St. Paul for our expounder thereof. But to conclude peremptorily that tithes belong to the preachers of the gospel, is to gross an abuse & fondness. Nevertheless we must mark also, that it is not our Lords meaning, that idols or idle bellies, & much less that such as pervert all order & turn us away from the serving & obeying of God should be nourished in his Church. Now then if the Shepherds will needs claim to be found at the common charges of the Church: they must look that they occupy themselves in the service of God. As how? It is no title of idleness, it is no fantastical dignity, to be called the Shepherd of a Church: but it is a kind of bondage, howbeit that it be honorable. And therefore the party that is appointed to be a shepherd or minister must look that he obey God and serve his people. For we cannot serve him that has put us in office, but by serving of his Church. You see then how the Pope & all his hangers on, are disappointed of the things which they pretend to pertain to them of right. And if they devour the goods that were appointed to such as serve Gods Church: they must be fain to yield an account of them in the end. For the world sees they be but idle bellies and idols, and not only that, but also deadly enemies to Gods honor, laboring to overthrow it to the uttermost of their power.
Now then, all this geere must be cut off: for the nourishing & maintaining of them, is all one as if men were minded to marry all the good seed that is in Gods Church. True it is that where they usurp such tyranny, men may well hope that they shall yield a reckoning for it before God, and such as are held down in that bondage may well sigh & groan: And although they know it to be an intolerable treachery and extortion, that such exactions should be laid upon them: yet nevertheless they must be fain to bear with them. But when so ever the Church shall happen to be well reformed and well ordered, doubtless those Cormorants shall no longer devour the substance of Gods people after that fashion, but the things that have been misused, shall be brought home to their good & holy use again, so as they than serve to the nourishing & maintaining of such as have the charge of the preaching of Gods word, & also to the relieving and maintaining of the poor, after the manner of the priests in the old law, who (as we know) were bound thereunto, insomuch that their having of such portion as I have told you of before, was for the relieving of the poor, & of such as were in penury, And so you see how we may profit ourselves by this text. But by the way, let us come back again to the things that I have alleged as well out of the prophet
Esay, as out of Zachary, that is to wit, that we in these days are succeeded in the room of the Levites. And since it is so, let us mark that although we possess inheritances of lands, meadows, and vineyards in this world, yet we must make light account of them, without being tied to them, & must put the thing in vre which Saint
Paul speaks of in the seventh Chapter of the first epistle to the Corinthians, that is to wit, that he which is rich be as if he possessed nothing. And why? For if we have not God for our heritage & portion, wo be to us. And how may that be, but only by being discharged of all earthly affections and cares? Although God give a man riches, yet must he be as a sheep, meek & lowly to offer himself unto God, so as nothing may let or hinder him from following his vocation, or from going on still towards the heavenly life whereunto he is called. that You see then that the thing which we have to confider generally in our knowing that God will have the ministers of his word and the shepherds of his Church to be nourished and maintained: is that we must likewise know, that all of us are a royal priesthood, in respect whereof he will not have us to be so entangled with the goods of this world, that we should not look up to him, but that we should run apace through the world, assuring ourselves that we cannot be children of the kingdom of heaven, unless we be strangers here beneath.
Now after that Moses had told the said things, he added yet one word more, which is Even unto this day. Whereby he means that Gods will was to have those things observed. True it is that these things had not at that time endured about forty years: but yet do Moses put the people in mind of them, telling them that that order must not be broken, but continued still even till the coming of the redeemer.
Indeed the priest themselves were greatly out of order & had marred all, so as they had well deserved that God should undo his covenant with them, & bereave them of the prerogative that he had given unto their father Levi, according to this text of the prophet Malachi, which said the God made his covenant with Levi, but yet forasmuch as the Levites had shrunk away, & not regarded the promise that they had made unto God, they deserved to be cut off, and God would curse all their blessings, as if he should say, when you think you have made a great hand, then will God but blow upon you, & by & by it will appear that all was but shame. Yet notwithstanding the priesthood was to continue still, even to the coming of our Lord Jesus Christ, & so it did. Likewise let us mark well nowadays, that when things be out of frame in the Church, so as all goes to havoc, the mischief is indeed to be corrected, but yet must not gods ordinance be therefore disannulled, so as we should let it alone, & not put it in execution, upon misliking of the vices & offences that have set all in a broil: but we must always resort back to Gods pure rule. We see there have been no such devils incarnate, as those that have boasted themselves to be Prelates, Bishops, & shepherds. Now is upon misliking of such corruptions, a man would abolish all order in the Church, so as there should be no ministers, nor any more folk appointed to teach the people: what else were it than a horrible confusion, and a setting open of hell, that all things in the world might got to havoc? But let us keep still this principle, that mens vices must be corrected, and gods commandment therewithal observed. Thus you see what Moses meant, in saying that Gods choosing of the Levites was not for a day or twain, but to continue still, that by that mean the Church might be maintained.
On the other side, we know that the death of our Lord Jesus Christ should not come unto us in there days, without the preaching of the Gospel. Therefore if we intend to feel the redemption and soul healthy that had been purchased for us, the same order must be maintained still. And how great store of vices so ever there be, let
Gods Church be cleansed of them, let all stumbling blocks be removed out of it, & let not men for all that, cease to have preachers of Gods word, & ministers of his sacraments still: for otherwise it were the next way to cut the Churches throat, & to bring all to utter desolation. For we know how St. Paul said that Jesus Christ was given to be our peace, and that at his coming he preached it to them that were near hand, and to them that were far off. Saint Paul showed there, how our Lord Jesus makes the virtue of his death & passion available: namely by commanding the Gospel to be preached unto us, whereby we be done to understand, that God having once offered himself unto us in the person of his son, will continually still hold on to take and accept us for his children, and confirm the adoption which he had made of us, even until we come to the present enjoying of the heritage which he hath promised us.
Moses having spoken so, adds for a final conclusion, that God had heard him, and said unto him, Go your way and lead this people into the Land that I promised to their fathers, yea even with an oath: let them go into it and take possession of it. Here again Moses shows the people that when they be come into the Land of promise, they must understand that that befalls not to them for their own deserving, but through Gods great mercy, yea and such mercy as ought to ravish their wits to wonder at it: for they had refused all the promises that had been made unto them. So then it stood this people in hand, to be new reared & set up again in their former state, through a singular grace. That is the intent of Moses, whereof I have treated more fully already, and therefore it is enough as now to touch it. But yet let us not forget to apply it to our use, which is, that it behooved us to understand, that although God have called us to the belief of his Gospel, yet so that in respect of this present life, we cease not to shrink away from him, whereby we were worthy to have the door shut against us, & to be taken as folk utterly rejected, unless he receive us to mercy, and that not for once only, but also in that he must double & treble his mercy upon us, in so many sins as we commit against him. Now then, before we can come to the inheritance of the kingdom of heaven, God must be fain to show us many a time and often, that we have it not for any worthiness of our own, nor for any purchase that we can make of it by our service, to say that we have earned it: but that his making of us to be his heirs, is of his own mere and free bestowed liberality, for none other cause, but that he had vouchsafed to choose us, and to bear with us, and to pardon the infinite offences, whereby we cease not to provoke him in such wise, as he should needs root us out, if he meant to use rigor towards us. Thus you see how we should apply this lesson of Moses to our behoofe.
Moreover it ought also to serve us for a comfort, that we be not discouraged when we have offended our God, even after we have known him and are fallen in train of walking according to his word.
For though we step a side for a time: yet must not our so doing make us to despair, but we must come back again, assuring ourselves that if God heard Moses in the time of the figures of the Law, he will certainly hear him that makes intercession for us now, that is to wit, his own only son. For our Lord Jesus Christ was a priest, not only to die once to purchase salvation for us, but also to enjoy the same office everlastingly, as in respect of appearing in the sight of God his father, to obtain forgiveness for the sins which we commit daily. Let us mark (I say) that if this grace was granted to the fathers under the Law, surely we shall not be disappointed of it as now. Yet notwithstanding it is not meant hereby, that that should make us the readier or bolder to offend: but we muff understand, that when we come before God, we must acknowledge the faults that we have committed, We must be sorry for our misdeeds, & we must beseech
God to bring us home again to him. For as for those that hate not their sins, they be so far of from obtaining of favor at Gods hand, that they do the more provoke his wrath. Contrariwise, when we hate our sins, God looks no more upon them, but buried them out of sight.
And this warns us, that when God continues his mercy towards us, & renews the same daily, and takes us into favor again after we have offended him: his so doing is not to make us the bolder to do evil, as who would say we have made a good market at his hand: let us beware of such blasphemy: but it must be applied wholly to the faults that are past. Therefore when there is speaking of Gods mercy & of the forgiveness of our sins in the holy scripture, we must understand that God sends us back to the sins that are past: & therewithal putts us in mind to beware afterward of the danger that we were in afore: warning us to pray him to govern us with his holy spirit, so as he suffer us not to be led out of the way, nor to fall to willful breaking of the covenant, which ought to be kept inviolate, as well on our part by our faithful obedience, as it is on his part, yea & that with such constancy, that although we offend him daily, yet he ceases not to continue steadfast still in his purpose. And to be the better assured of this doctrine, let us always have recourse to this saying, that the Land of Canaan was as an earnest penny of the everlasting inheritance to the fathers that lived under the Law. And so the things that are set down in the holy scripture, must be to us as a looking glass or picture, wherein to be, hold the manner of Gods guiding of us, till we be come to the everlasting life. The people of Israel was chose before they were born, God showed his favor to them by the law,& moreover he chastised them, insomuch that he lifted not to put them in possession of their promised heritage out of hand, as indeed they were not worthy of it, but yet for all that they came into it at the last.
And so we perceive, that our Lord had not delayed his receiving of us till, we come unto him: but that he had prevented us, with his infinite goodness, insomuch that he had chosen us before the making of the world, & had offered us his grace & confirmed it by the preaching of the Gospel, as well as the Law was published by the hand of Moses.
For our Lord Jesus Christ had vouchsafed to be a faithful witness of God his father, & of the love that he brings us. And because he is not abiding any more here below with us in his own person, he had appointed his ministers to whom he had given authority to preach in his name, & therewithal had given commandment to all people to receive them, saying, he that hears you, hears me. And he had given them express charge to preach the forgiveness of sins, as if they should draw the wretched captive souls out of the bondage of hell.
You see then how our Lord Jesus Christ had uttered the grace that was unknown unto us before: but we take small profit by it. For although we were baptized from our infancy, yet when we come to years of discretion, whereby begin we to show ourselves to have some wit, but by choosing the evil, as though we meant to spite God wittingly? And again beside this, when our Lord teaches us, and reforms us by his word, so as he ceases not to show us our faults, to the intent to tame us and to daunt us, and to draw us to repentance: how dull are we upon the spur? After what fashion deal we? Are we not so spiteful and stubborn, as a man can not by any means win us? yes, and therefore he is fain to send us many chastisements & to make this present life to be as a wilderness to us to wander up and down in, with the feeling of his wrath. For all the miseries wherewith we be hemmed in, are remembrances to make us hang down our heads, and to make us perceive that we be wretched sinners, & that we be worthy, not only of temporal correction, but also to be sunk down into hell. Yet notwithstanding, this serves not to drive us to despair, for we may well assure ourselves that God will receive us to mercy so we flee to our Lord Jesus Christ. For if Moses were heard who was a wretched sinner: what shall he be, who had all righteousness perfectly in him? and to whom authority is given to make full atonement between God and man? Now then seeing that our Lord Jesus Christ is appointed to be our mediator: let us not doubt but that although God hold us in this world as poor banished wretches, and withdraw himself from us, and shrink aside to outward appearance: yet we be not bereft of the inheritance which he had promised us, and purchased for us by our Lord Jesus Christ. But howsoever we far, let us not tempt him, nor abuse his patience: but let us weigh well this speech, where Moses said that he was heard for that time also. For it serves to hold us in awe, that we flatter not ourselves when God bears with us, but that we should look about us to amend our faults, and to bridle our wicked lusts, that we give not ourselves over unto evil, but hate it and abhor it, so as God may go on with the thing that he had begun in us, until he have ride us quite and clean of all worldly lettes, and put us in possession of the everlasting life. If we do so, we may boldly protest that we have praised God and that we have given him such glory as he deserves, and we have cause to rejoice in that we were able to overcome all the temptations and distrusts that could happen unto us: and therefore we shall not need to doubt, but that our good God is and will be merciful to us, though we be not worthy of it.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us so to feel them, as it may serve to mortify us daily more & more, that when we perceive his displeasure, we may flee to his goodness and mercy, to obtain favor at his hand, that being rid quite and cleans of our vices and spots, we may be so governed by the power of his holy spirit, as we may become true sacrifices unto him, by dedicating ourselves wholly to his glory through newness of life. And so let us all say that Almighty God heavenly father, & c.
On Thursday the 12th of
September 1555 The 71st Sermon, which is the third upon the tenth Chapter
12 And now 0 Israel, what does the Lord your GOD require of you, but that you should fear the Lord your GOD, and walk in all his ways, and that you should love him, and serve the Lord your God with all your heart and all your souls: 13 And that you should keep the commandments of the Lord, and his ordinances, which I command you this day, to the end it may go well with you?
14 Behold, the heavens, and the heavens of heavens are the Lord your Gods, and likewise the earth and all that is therein.
Here Moses proceeds with the matter that we have hard these days past, that is to wit, that God had used marvelous favor towards his people, in forgiving them so many and so grievous offences . It was very much that they were received to mercy, so as they were not dispossessed of the heritage that God had promised them. Now
Moses adds here an other respect, which serves to make Gods great and infinite goodness yet better known, & to give it the greater beauty: which is, that he not only forgave the people the faults that they had done, but also received them again with so gentle and friendly conditions, as might set all men a wonder to think upon it. If a City or a country have rebelled against their prince, so as they have broken their allegiance, although he lift not to use extreme rigor by putting all to fire and sword, but be contented to grant them their lives: yet will he bereave them of all their privileges, he will lay fines and exactions upon them, & he will perchance deprive them of their ancient liberties, so as the wretched souls shall groan under the burden, & have cause to remember their offence a hundred years years after. But Moses shows here, that God dealt not so with the leaves. For when he had once pardoned their offence, he dealt with them as if they had never done amiss, & their state was as pleasant & amiable, as if they had obeyed him in all points as became them. And so you see the intent of Moses in this place.
He had reported heretofore, how he had been heard: & now he adds here, What is it that the Lord required of you? He charges you not with any amercement, he lays no punishment upon you, he lays no burden upon you to bear you down with: his only desire is, that you should love him, that you should honor him, that you should keep his commandments. And is this any profit to himself? Every whit of it redounds to your own benefit. Was it not enough to make this peoples heart to melt; though they had been the wickedest in the world. When they might say, whereas we had forsaken Lord, & broken the covenant that he had made with us & chose an idol instead of him; he has not only forgiven that so heinous crime, & been contented to take us still for his children, & to leave us the inheritance that he had promised us: but also he governs us after such a fashion, as it might seem we had deserved all the benefits in the world. Could he dealt more kindly with us, if we had honored him
& given ourselves wholly to him? Such consideration then ought well to have moved the hearts of that people; & although they were hard
& stubborn, yet ought they to have bowed, seeing they knew that God sought nothing but their benefit & welfare. Thus we see now the intent of Moses & to what circumstances his sayings are to be referred. Which is, that the people should know that God had not only pardoned their fault before past, but also was minded to forget it utterly forever after: & that in the meanwhile they should think thus dutifully with themselves, our God behaves himself towards us, as if we had never offended him, our hate is not a whit appaired, he uses nothing but gentleness towards us. Mark that for one point.
But now have we a general sentence to gather upon the thing that Moses told unto the people. For the doctrine that is contained in the Law, belongs as well to us, as to them. Now then o Israel, what requires your God of you? After the same manner does God speak unto us at this day: he shows us his will as a rule to direct our lives by. And what means he in so doing? Let us mark what he commands, & see what profit can redound unto himself by it. Certain it is that God requires no more at our hands, but that we should love him; & is not that a condition which we should rather chose, than all the kingdoms of the world? Yes; for if our God should make us princess surely the greatest honor that he should do us therein, were but that he should make us his servants. We see that such as line at ease, yea even men of worship & of good revenue, had lever to trot to the Court, & to be in service with the prince, and to take much toil, yea and to spend their goods to get estimation; than to play the smudges at home in their own houses, & to live at rest upon their own revenues. Behold our God entertains us & keeps us in his house, & that not in degree of slavery, but as his children; insomuch that he calls us his inheritance. Indeed, were there no further than this, that he accepts the service of us, of us I say which are altogether unprofitable, & have nothing but all manner of corruption in us: whereas notwithstanding he vouchsafes to employ us to good purpose, & to make us vessels of honor, so as we shine like pearls in his church, when as ourselves we be but dung & mire: seeing our God deals so gently with us, what an unthankfulness is it, that we come not to yield ourselves to him with all obedience? And I pray you what profit shall he reap by us, when we shall have settled him never so well? Shall he be the better at ease? Has he need of our help in anything? No, but all redounds to our welfare, & he intends nothing but to our profit. Wo worth us therefore, yea & double wo worth us, if such goodness overcome us not, & that our hearts be not inflamed with a right affection of giving ourselves wholly to our God, to be governed by him, so as we suffer him to overrule us, & that we be prest and ready to yield to his hand, & to turn every way as he will have us. That is the thing which we have to mark upon this text. So then, when so ever the law seems over rough & sharp unto us, & our wicked lusts tickle us to spurn against God, so as it is hard for us to do as he commands us: let us bethink ourselves thus: You wretched wight, is the law of your god burdensome & grievous to you? what demands he of you? Where at shots he? His demand is that you should love him, honor him, & serve him: & will you in this case become an unnatural monster? Shall the life which your god has given you, serve to make you kick against him? will you grieve your maker who has created you & shaped you, & does also maintains you? Were it not better that heaven & earth were mingled together, & that all things were confounded; than that it might be said that you make no reckoning of your god? Nay rather, that you spites him of set purpose, insomuch that there is neither lawn nor scripture that can bring you to such obedience, as to make you yield glory to thy
God? Is it not reason that we should serve God, when he utters such goodness towards us, as to tell us that he will be our father, specially by planting the belief of his Gospel in us? Now then, as the earth when it is lusty & in good plight does always bring forth something or other, to show that it has heart in it, so, seeing that, God has given us understanding & reason about the brute beasts, it becomes us to consider that his doing thereof is to the end that we should know him that made us, of purpose that we should serve & honor him, and stoop to him with all humility, assuring ourselves that he ought to have sovereign dominion over all creatures. Therefore let us mark well, that when so ever we be tempted to strive against God, and his law seems over heavy to us, and our affections fight against it, or go the clean contrary way from it; then to overmaster such frowardness of our nature, we must bethink us as it is told us here, What is it that your God requires of you? And then is it certain that we shall be too too much ashamed of ourselves. For what that we answer before the Angels of heaven, when this saying shall be laid before us? For it shall be well laid to the charge of all such as have made none account of obeying God, & of all such as have despised him and his word. Yea and although the Angels were not to judge of it verily even the Oxen, the Asses, the dogs & the very stones & trees might be our judges: for all those creatures retain natural inclination of obeying God.
Therefore how shall we do, when we shall be upbraided with this saying uttered by Gods own holy mouth, What have I required at your hands? no more but that you should love me & honor me. That is the very sum, & effect of all that my law contains. I have loved you, & my desire has been to be loved of you. Were you worthy to be received & loved of me, when yet drew clean contrary to my will?
Look here wherewith to hold us in awe, as oft as we cannot find in our hearts to yield to the obeying of our God, & his commandments seem hard & sharp unto us. What? Surely our God could not use greater courtesy towards us, than to assure us to him by loving of us, to the intent that we should love him again. His meaning is that we should follow him the same way that he has led us before. But now it is certain; although God require nothing of us but to have the reverence that he deserves: yet can we not serve him & honor him, until he have reformed our hearts. And thereby it appears what frowardness there is in all men by original sin. Behold, God commands us but to love him & to yield him honor: that is all that is contained in his law. And yet we come all of us so far short of the perfect performance of the thing that is commanded, that we cannot so much as think a good thought, but we endeavor by all means possible to withstand whatsoever God commands. Therefore let us learn to be abashed & ashamed of the crabbedness of our nature, seeing we be so wayward as to strive against our God & his righteousness, yea even though; things that he requires be more than rightfull. And so you see what we have to mark, when we feel such a law in ourselves, contrary to the law if God has given us.
And hereby we be warned that it is in vain for men to make protestation, as a number do, which go about to excuse themselves; they cannot give themselves to God, because of the weakness & sinfulness of their nature. Verily, as who would say, that the evil which is in us should serve us for our defense. Were not that a mocking of God? Shall a man be acquit at his judges hand, by confessing himself to be guilty? But here it is showed us, that all the hardness that we have in us to obey God, yea even though it be impossible for us to move forward to the performance of the least commandment of the law: will not serve to justify us. Why so? Let a man look well to it, & he shall find that the fault is not in the law: for it requires no more but that we should serve our God, & therewithal love him by yielding him his dew reverence; and what is it to do that?
Let us know therefore, that the whole fault is in ourselves that we obey not our God; & that although we have no power at all to perform our duty, yet does not that discharge us, seeing that God demands nothing but that which is right & reason.
By the way, we must call to mind what has been declared heretofore: namely that as concerning this text, where Moses shows that mean how to fulfill the law aright: it is not meant that we must but only have our eyes, hands & feet well ruled; but that we must begin at the reformation of our hearts. You shall love your God (says he) &serve him. And how? With all your soul, & with all your heart. Then let us learn; if we do the things by compulsion which are commanded us; it is nothing worth: we may not think that it shall pass in account. And indeed there are divers that bear countenance fair enough before men, so as they cannot be accused of theft, murder, or whoredom: but in the meanwhile they be full of wicked lusts, so as they be ready to burst with them, & it is a cotsie to them to obey God, neither find they any taste in his commandments. And therefore all is but hypocrisy, all is but a fair pretence & show to the worldward, & (to be short) all is but vanity and leasing till the heart be won unto God, & until we be fully minded & bent to do as God commands us. That (say I) is the end that we must begin at, if we will accomplish the law throughly. Wherefore let us not beguile ourselves any more as the hypocrites do, with desire that men only should be contented. Let us understand that we have to do with the heavenly judge who admits no eye service, but looks to the truth of the heart. Therefore let us give ourselves to God with hearty affection, & not content ourselves so with the outward works, that the intent of doing well should not also be grounded in our hearts.
Besides this, Moses tells us; God will not only be served & honored, but also loved. And here are three words; the one is Love, the other is Reverence, & the third is Service. Now as touching Reverence or Fear, (for he uses the same term of fear;) it is not a slavish fearfulness, but it is the serviceableness & honor which we yield unto god in submitting ourselves unto him, because we be throughly persuaded that forasmuch as he has all sovereignty over us, it is good reason that we should be subject unto him. First & foremost therefore let us consider, that although God had not spoken to us to persuade us to this reverence; surely even nature shows it us sufficiently, and it is well enough proved unto us in ourselves. For although it were never told us that the lewdness of men is such, as they seek nothing else but to turn away from God, & to become beastlike by all means they can devise, yea even wittingly & willfully: yet our heads & hearts are stuffed so full of that lesson, as we cannot be ignorant of it. And therefore it stands us greatly in hand to bear in mind what this word reverence or fear imports, that is to wit, that God ought to be honored of all his creatures, & that seeing we be his, we ought to offer ourselves to be subject to him.
Also it imports, that when we think upon God, we should hallow his name, that is to say, not imagine anything of him to the derogation of his glory, but yield honor to his righteousness, wisdom & power. This is the first point which Moses sets down here discerning obedience and the right observing of the Law.
Now this reverence requires also love. For God will be honored with hearty affection. If we reverence his majesty, & yet stand in fear of it, so as it is a terror to us: then would we with that there were no God at all, and we could find in our hearts to pluck him out of his seat, if it were possible. As many as worship God upon no further ground, but for that they are sure they cannot escape his hand, & because they know him to be their maker; those (say I) being not touched with any free love will shun God; and when they hear any speaking of him, it grieves them; insomuch that if it were in their choice & power, they would pluck him out of his seat if they could, as I said before. So then, it is not possible for us to fear God, (I mean to yield him right reverence, so as we bear a hearty god will to him, & have a feeling of his goodness towards us, & that he is the place where we must seek all our welfare) unless we love him. Therefore if we have not this love, there will be no reverence at all. Wherefore let us learn, that God requires freewill offerings, that is to say, that our offering of ourselves unto him should not be of force or constraint, but with such devotion as we should be desirous to serve him, & at we might protest with David, not only that we set more before by his law than by gold & silver; but also that it is more sweet & pleasant to us, than honey. Thus you see what the second word Love imports.
The third word is Service. For if we make pretence to worship God with ceremonies and gewgaws as they say, & in the meanwhile do him no true service indeed: is it not a mocking of him? Is men bear solks in hand that their intent is to honor God, & that they love him, & submit themselves to him; & in the mean season make but a flimflam of it when God sets forth his commandments unto them: what a presumptuousness were that? And [likewise what a matter were it,] as if they should show no proof whereby a man might perceive, that his love which he speaks of here is rooted in their heart? Then let us learn; that we must show by our deeds that we love & fear God. And what are the doings that must bear witness thereof? Even our serving of him, that is to wit, when we play not the loose colts by taking leave to do every man after his owns lust & liking; but suffer God to overrule us, so as our whole desire be that he should hold the rains of the bridle, & we yield every way under his hand to turn to & fro according to his good will. And so we see that, the way whereby we must show ourselves to love God, is by our serving of him.
Howbeit, forasmuch as men are given to devise services of their own brain, & do make boast that they glorify God when they have followed their own foolish inventions: Moses rebukes this over boldness of men, and this curiosity of theirs, telling them that the service of God consists in keeping the commandments & ordinances which he delivers to them in the name of God. Now then we see here, that our Lord has cut off all our fond inventions, that we should not imagine to serve him any more after our own fancy. For why? He will have obedience, & he esteems more of that than of all the sacrifices in the world. Had this point been well observed, there would not be such disputing as is seen nowadays, among such as bear the name of Christians. For the Papists may good cheap say, that a man may fulfill the law of God. And why? Because they never wist what end or what mark God aimed at. They think it enough for a man to be able to discharge himself to the worldward; & so they make God like a little babe, by reason whereof they say it is a blasphemy to say that we cannot perform the law. For they never came to the trial of it. The despisers of God step forth here & say, that the law is easy, when as notwithstanding they never put so much as their little finger towards the doing of it. But when we have well weighed the things that are contained here; we shall find that it is not so easy a matter. Again if we compare the law with our own frowardness, we shall find that the law were easy enough of itself, if we were as well disposed as we ought to be. But we come far short of being Angels; & we had need of an angelical nature to the obeying of Gods law. For it draws us from the world, and leads us up to heaven: and we go the clean contrary way. Again; when the serving of god comes in question, it will not suffice us to play the hypocrites & to say, well, this or that is to be done, & in the meanwhile to over hip the chief point: but when it is said that we must love our GOD with all our heart; we come to the well head, and to the very root, which is that GOD requires such a soundness, as not only we should do whatsoever he commands us, but also have a pleasure in it so as our chief delight should be therein, and when we see an agreeableness between God & our affections, we should be gladder thereof than if we had obtained all our fleshly desires & likings. Again, men should not be doubtful of the means how to serve God as we see the world has always been, by swerving from the rule that is contained in Gods word. What is it that is termed Gods service in the Popedom nowadays, but fancies that men have devised without any reason? And no marvel. For (to their seeming) Gods law was of no great importance, neither did they busy their heads greatly about it. And therefore needs must they invent a great number of other small trifles. But they that give themselves to Gods law, do see; there is cause for them to say thus; Alas, although I take never so much pain yet can I not compass it, but always I come short of my ways end. Nay (which more is) all my enforcing of myself is in vain: in so much that if my God were not merciful to me, to give me power & strength, I should go clean backward; and contrary to his will.
As for the Papists, they had no regard of this, but invented a sort of gewgaws to serve God withal; as setting up of candles before puppets, gadding on pilgrimage, hearing of masses, taking of holy water, and all the rest of their pelting trash. But such as know what it is to keep the law, do never set their minds upon such childish baubles. But when men know not how to serve God aright, then they roam wandering here and there. Therefore let us bear in mind, that here our Lord has declared which is the true service that he likes and allows of; namely the following of his commandments, so as men deal not after their own fancy and liking, but hold themselves to his word; and as it were bridling and keeping themselves captive, do attempt nothing but that which they know to be the pleasure of their God. Thus you see in effect what we have to gather upon this text.
Now for a conclusion, here Moses sets forth commandments for the welfare of the people. Whereas he says that he sets them forth, it is to take away all excuses of ignorance, and to quail mens foolish curiosity, that would sty above the clouds to know Gods will. You see then how GOD makes us inexcusable, when he sends us his word, and commands it to be preached unto us. Could he make himself more familiar unto us, than by sending mortal men as his messengers unto us, to speak unto us in his name, and to give us understanding of his will by their means? Then is we say that we know not Gods will, you see here is wherewith to disprove us; for God has given us his word in writing, so as we need not to seek for it: and therefore it ought to be sufficiently known unto us. Now then let us also learn to receive it with reverence & humilities and when we hear mortal men speaking unto us, let us assure ourselves, that we must not measure the majesty of Gods word by their persons. But we must have an eye to him from whom it comes, and which is the author of it, that we may submit ourselves wholly unto it. Therefore let us not have these devilish fancies with us, as some dreamers have, which say, O that God would speak to me from heaven, I would fain have some revelation. Let it content us that God comes down unto us, to make us priurie to his will: for that is it which Moses meant, in saying that he did see forth Gods commandments: as if he had said, that men need not to go far to seek him. And in the end be shows, that all this tends to the welfare of the people, so as God seeks not any benefit to himself, for he needs not to borrow aught of us, neither can we do him any pleasure: we can do him neither good nor harm, all things are his: according to the eight Psalm, and also the fiftieth Psalm, where it is said, that all the beasts in the field are in his possession, and that if he be hungry or want anything he needs not to seek it at our hands. Why then requires he to be served of us?
It is for our benefit, for that there cannot be a greater good turn unto men, than to be the servants of their maker. Then let us understand, that whereas our Lord lays not the bridle loose upon our neck, but governs us himself, and holds us under his obedience, thereby to move us to serve him the more willingly: he does it to our benefit and respects nothing but our welfare. Yet notwithstanding it is true that the law will find us all guilty, & that when God has showed us all that is good and right: that doctrine does so little benefit us, that it rather brings us death, and we be curled by it. For it is a looking glass wherein to see that we be Gods enemies: and it is a key to open the gates of hell. And how then comes it to pass that God should procure our welfare, and yet notwithstanding we should receive nothing but harm by it? That is not of itself; but it falls out by another mean, that is to say by our own fault. Then let us understand, that Gods law (if we consider it in itself) is unto us a doctrine of welfare, whereby God comes near unto us to be our father and to make us find life in him, that by his ruling of our life, we might stick unto him, and thereby be made partakers of his benefits, & in the end attain to the heritage of the heavenly life. But here withal we be so froward and full of corruption, that the law can serve us to no other purpose, but to curse us, & to make us perceive how loathsome we be unto God, in as much as we be his deadly enemies, & so we have double cause to be abashed & afraid, & ashamed of ourselves, when we see that the good is so turned to our harm: & it is more than if the nature of the sun were changed by our infection. Would it not make us to loath ourselves, if we should find such soul & vile smokes in us, as should darken and quench the light of the sun? yes verily. Now we see that Gods law is the light of our life: and yet we not only dim it, but also turn it into the darkness of death; & it is impossible that it should stand us in any other steed, until our Lord Jesus Christ have wrought in us, and reformed us by his holy spirit, & by writing his law new again in our hearts. For as much then as see that men turn life into death, light into darkness, & benefit into bane: alas, ought we not to be exceeding abashed? yes, but yet must not that put us out of conceit of the doctrine of the law, so as we should not love it, howbeit that we cannot perform it, until god have changed our hearts to cause us to submit ourselves unto him, and have made us new creatures in our lord Jesus Christ. True it is that the setting forth of the law unto us, is not for naught: but yet must we needs perceive by experience, that until God has brought us home again unto him, that doctrine of his law will serve for nothing but to condemn us. But when he has once wrought in us by his holy spirit: then shall we perceive that in setting forth his law unto us, he procures our benefit & welfare, according as is said of it here by Moses. And so you hear what we have to gather upon this text. But Moses does yet better confirms the matter that we have seen; which is, that God held not his people down like slaves, nor handled them roughly to be revenged of them, & to make them feel the offence they had committed; but that he handled them after a gentle and loving fashion. Now then (said he) has the everlasting your God any need of you? Behold (said he) the heavens, yeah, and the heaven of the heaven are Gods. As if he should say, you think that God would fain have a people, as though he could not forbear to be without them. Has not he the skies at commandment? has not he his heavenly host? has he not whole millions of Angels? has he not peaceable dominion in heaven? Yes, and therefore you must not imagine any more, that his choosing of you was to better his own estate by you. If he should destroy you, and make quite riddance of you; should his reign cease? No, no, and for proof thereof, he has no need of men. Again, besides that, is not the earth and all things in it, in his possession? Yes: What is the cause then that he has not taken and chosen other nations to him as well as you? Is it for that you are nobler, or mightier, or worthier in any respect, than the rest, as it is mentioned in the seventh Chapter? No.
It is certain that the Jews were not better than the Gentiles: insomuch that if they should have been compared with them, they should have found themselves to have been neither nobler of linage, nor richer in substance, nor vertuouser in life, nor to have excelled them in anything. What is the cause then (said Moses) that God has vouchsafed to take you for his people, and that he has let all others alone, & reached you his hand to govern you? Sought he his own profit or advantage? No. Seeing then that you be so greatly bound unto him; serve him with the better will.
Here we see in effect two things. The one is Moses his confirming of the Israelites still in the doctrine that we have hard; which, that all of them should learn to glorify God for their welfare, acknowledging themselves beholden to him for all good things, so as they have not any worthiness or deserving to vaunt themselves of, but must exalt their God & utterly abase themselves. Mark that, for the one point.
And out of this proceeds the other point; which is, that such as have had such experience of Gods goodness towards themselves, & are taught beforehand to glorify god, must take courage to serve him the more frankly, & offer themselves to God with a more zealous will, to be quietly governed & overruled by him. Thus you see two points that are to be gathered upon that text. Yea & let us mark well, how it is not without cause Moses stands so much upon doctrine. For we see how the unthankfulness of men is so great, that they labor continually to deface Gods goodness, by reason of the cursed root of pride & lustiness which cannot be quite & clean taken from us. Men then do always bear themselves in hand, that they be somewhat worth, & thereupon they land in their own conceits, yea even as it were in despite of God. Although God lay on sure load upon our heads with beetles; yet cease we not to set up our bristles still, & to grunt at him, & to think there is yet some virtue or power in us. For this cause Moses thinks it not enough to have said once or twice, you must father all your welfare upon the only favor of God: but he returns soon to the confirming of the same doctrine, to the intent that mans cackling might be the better stilled, and that such as deceit themselves through their vain imaginations, might learn to conclude the end, that it is not for us to look for any valor or worthiness in ourselves, but that we must yield God that which belongs peculiarly unto him, namely, that his calling of us, his choosing of us, & his maintaining of us; & likewise our having of his word, & our retaining of some order in the Church, come altogether of him, so as we cannot say we have gotten them by our own skill, cunning or strength. Thus much concerning the first point.
Now for our better confirmation herein, let us compare ourselves with the Angels & withal the world besides, & let us think thus: what are we? Truly, if we go no further than to our own selves, we may have our eyes dazzled, & we know naturally men do so besot themselves, that they be as good as bewitched with the fond imagination of their own worthiness. Therefore if we should look no further than to ourselves; it would seem to us that we be something worth: but if we look further of, & fall to considering with ourselves, What are other men? Do they not set as much or more by themselves than we do yes: & if there were a third party to play the judge, would he not make more account of them than of us? Yes. For to outward show there is much more greatness, richness, worthiness, & honor; there is much more discretion & wisdom in them than in us. What is the cause then God has chosen us, & let the others go? Have we anything whereof we may be proud? Alas, no, if we be not over far besotted in our own fond imaginations. But if we cannot yet be brought to this reason by comparing ourselves with all the world beside: let us mount up a little higher & come to the Angels of heaven. Could not God have contented himself with his Angels, without coming unto us? We be but poor worms, there is nothing but rottenness in us, & yet god vouchsafes to seek us. His will is to have us to be his children, not only to enjoy his gifts & benefits here beneath, but also to advance us up to his heavenly kingdom. And for what deserts of ours? [None at all.] Wherefore seeing we cannot be so beaten down at one blow, as to come humble ourselves unto God; let us weigh well these words of Moses, & bethink us of the thing that is told us here; namely that the heaven of heaven are the lords. For Moses thinks it not enough to say simply the heavens: but he enlarges his speech yet further, & said, the heavens of heavens. It had been enough to have said the heavens; for seeing that earth (how wide and huge so ever it be) is nothing in comparison of the immeasurable greatness of the skies: the only word heavens extent ought well to have sufficed. But Moses intended to express it yet more in saying the heavens of heavens, yea even the heavens of heavens. In respect whereof he repeats those words three times: as if he should say, God can find a kingdom large & great enough, & of such wideness as he shall not need to come borrow some little corner in the world to lodge in: he needs not to seek in dark caves for anything wherewith to let forth his glory. Men are but worms; they be but like frogs in a puddle of mire; and shall God come down here below, to make his glory shine there? Has he not his heavenly power, to show there above that he has sovereign dominion over all creatures? Must he be fain to stand to our courtesy for the doing of anything? So then, we see that men must not only become drunken & beastlike, but also stark devils through pride, if this declaration of Moses make them not to stoop, & to acknowledge it to be good reason that God should be glorified everywhere, and that they ought not to reserve to themselves any whit of the praise of their own salvation or welfare.
Now furthermore Moses adds, that Gods affection towards that people, & his loving of them to choose their seed, proceeded only of his own good will. Your God (said he) has dominion over heaven & earth; And yet notwithstanding he has vouchsafed to be your Lord.
What is the cause thereof? Moses has showed it already. But yet he adds (for greater confirmation) that God did cast an earnest free good will towards this people. The first word which he uses, signifies sometime to cleave unto, & sometime to take pleasure. But here the proper & natural meaning of it is, that God took pleasure in that people, to that he acquainted himself with them through a free love: for he adds the word Love thereunto. You see then, that willing pleasure went before, & afterward love ensued of it, and it serves to show, that it is a fondness for men to imagine that there is any cause why God should love one more than another, save only that it is his pleasure so to do. Moses could not have expressed this more plainly, than by laying that it was Gods good pleasure. That is the very fountain; and out of that fountain springs afterward the love. Let us learn then, that God must first love us, and that we must feel the same by effect in us; and yet notwithstanding we must not stay still at that love. But to the end we may the better feel that it is a free love, we must proceed to Gods pleasure or will; that is to say, we must know, that he respected neither one thing nor other, whereby to be persuaded and moved to that love, but that he sought the cause of it in himself, and because it liked him, therefore he listed it. That is the thing that Moses has declared in this text. Howbeit for as much as we cannot as now proceeds any farther, let us bear away but this lesson, that as often as there is any speaking of our salvation, we must not seek the cause of it anywhere else, than in God; & that being utterly naked of all goodness, we must confess ourselves to be utterly accursed, but that God pitying us, and minding to show us mercy , draws us out of the cursedness wherein we were, in which respect, for as much as he & assures us to the salvation which he has purchased so dearly for us, we must not doubt but that he will bring us there, at leastwise if we abide steadfast in his covenant, & yet nevertheless, that because we cannot have such steadfastness of ourselves, he will hold us up strengthen us by his holy spirit, to the end that feeling his power in us, we may be the more encouraged to serve him, and not be unthankful for so great goodness as he has showed us.
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 continually mislike them more and more, and in so doing returns unto him, as to the only party that can remedy our diseases, and let us up again by pardoning our offences: so as we may feel the sweetness that is in him, and the bitterness of our affections may not make us to mislike of his service, but rather that we may be the more affectioned unto it, so as by that means we may be framed unto his righteousness, & unto the obeying of him, until we be gathered into the company of his Angels. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth, &c.
On Friday the 13th of September
1555 The 72nd Sermon which is the fourth upon the tenth Chapter
15 Yet notwithstanding the Lord has through love acquainted himself with your fathers, and loved them, and chosen their seeds after them, that is to wit, even you above all people, as appears this day.
16 Therefore cut away the foreskin of your hearts, and harden not your necks from henceforth .
17 For the Lord your God is God of Gods, and Lord of Lords, a great, mighty and terrible God, which regards not any mans person, nor takes any gifts.
We have to lay forth more at large; the sentence that was begun yesterday, which is, that here Moses declares unto the Jews, that all the goodness which they had, proceeded of Gods love, yea even of free love. For his loving of them above all other people was not for that they were worthier, but because it so pleased him. Moreover, he adds that God took not Abraham only, but also all his offspring into his favor, so as his choosing of the people, proceeded thereof.
Whereof comes it then, that the Jews were so preferred before all the rest of the world? If we say it was because they were better than the rest, that is a manifest gainsaying of God, who will have us to acknowledge his only favor & goodness in that behalf. Then let us conclude, that God sought not the cause thereof elsewhere than in himself: But his will was to lay forth the infinite treasures of his mercy, to show that he was not indented to any creature, but that his bearing of good will towards them, is for he himself is good, and therefore all things are to be referred to his praise according as the scripture shows that his choosing of his church in all ages has been to that end. Now we see in effect what this doctrine means.
Yesterday it was declared what was the use of it, namely that men should be humbled in themselves, to exalt Gods goodness, & thereupon take the better courage to serve him. For how greatly are we bound unto him, seeing he has vouchsafed to take us for his heritage, & to adopt us to be his children, whereas in the mean season he has related others that were like unto us? For if it be demanded wherein we differ from other men: there will no difference be found in respect of ourselves. And therefore seeing that God has esteemed us so highly, we are bound to serve him and to give ourselves wholly unto him. But by the way let us mark, that there is a general election belonging to all this people, which election deserves well to be had in estimation. But yet should not all avail, except every man were made partaker of it particularly in himself. This would be darksome, if it were not declared more at large. But it will become easy enough if we call to mind, first what Moses teaches here, and which we have seen already heretofore: namely that God chose
Abrahams offspring out of the whole world. And why? because it pleased him. All the world was his (as has been declared already) and all nations were alike near unto him, and in quail degree as that offspring was that was to come of Abraham. Nay: (which more is) he chose a people that had no being, and of whom there was no hope.
For Abraham was like a dry timber log, and therefore was there no hope that ever he could have any offspring. Sara his wife was barren
& both of them drooped for age, and their bodies were withered, so as God chose the thing which was not, and his promise seemed as it were to hang in the air, without foundation to rest upon. And yet notwithstanding, by virtue of the promise wherein God said that he would bless Abrahams linage; there must needs come a people, as shall be showed in the next lecture. See here I pray you the election of God, whereby he puts such difference between the linage of Abraham and all the rest of the world, that he made the same linage his Church of purpose that the signs of his favor and of his covenant should remain there, and that his name should be called upon there, so as he offered the promises of salvation to them that descended of the same race and linage, & the redeemer that was to be sent into the world, was set forth unto that they might be gathered together under him. Look here (I say) a general election that belonged to all the children of Abraham, and yet was that grace to be confirmed by faith but in a part of them, & in some of them. For we see that many of them were cut off, not for that they were not Abrahams children, in respect of the flesh and the world: But for that they were not his children in spirit and before God, which was the chief point, as S.
Paul declares. As for those which were unbelievers and unthrift, and embraced not the promise that was made unto Abraham with true faith, those were let beside the inheritance. Indeed they were accounted for his children: howbeit, that was but as Ishmael was who was not lawfully begotten. Now then Gods general election which extended to the whole people, was not sufficient: But it behoved every man to be partaker of it in his own peculiar behalf. And how was that to be done? by faith. But let us see from whence faith proceeds, but only of Gods will, in that he vouchsafes to confirm his tailor towards whom he thought good. Therefore chose he whom he listed out of this people, and sealed his promise in their hearts by his holy spirit, so as they were made partakers of his truth, & it took full and perfect effect in them. Look here the double election of God. The one extends to the whole people, because circumcision was given indifferently to all, both small and great, and the promises likewise were common. But yet for all that, God was fain to add a second grace, by touching the hearts of his chosen, namely of such as he listed to reserve to himself, and those came unto him, & he made them to receive the benefit that was offered them. And indeed, we see that the greatest number of that people have been cast off, and as it were banished from Gods favor, so as there remained but a small remnant of them not only at frame one time, but also even after the captivity of Babylon, according to this fore saying of the prophet
Esay: Although you wart never so many in number, so as your folk were as the sand of the sea, yet shall the remnant of you be very small God will save. For the hypocrites abused Gods promise falsely.
And because it was said that the people should be in multitude as the sand of the sea, they bragged at the sight of a great number, and in the meanwhile despised God. But he tells them that he could as well diminish them, as he had multiplied them: so as there should I remain but a small portion of them . And so it came to pass, insomuch as the prophet says, that if God had not reserved some feed; the country of Judah had been as Sodom & Gomorrah, & God had utterly rooted them out as they had well deserved.
Now is this very profitable for us. For nowadays when it is told us that we have the pure doctrine of the Gospel preached unto us, & we have the sacrament of baptism for the warrant of our salvation, that is one choice that God makes of us. We be no better than other men, that are drowned in idolatry & abominations, on whom God has not vouchsafed to look with such pity, as to make the truth of his gospel to your upon them: but has let them alone as destitute of all things, so as there is nothing but horrible confusion amongst them; & yet in the mean season, he takes us between his arms, and into his bosom, vouchsafing to cause his word to be preached unto us, whereby we see Jesus Christ who enlightens us as the day sun of righteousness, & we have the sacraments whereof we know the use. Look here one choice God makes of us, which is well worthy to be esteemed, wherein it behoves us to consider Gods only infinite goodness, for that he espies nothing in us, for that which he should prefer us, before such as are nobler than we, & have much more than we to outward appearance. But yet is it not enough for us to be so chosen of God as that he takes us into his house, admits us to be of his flock, & dwells among us; every of us must have an eye to himself, so as the gospel be not preached in vain nor we bear the bare name of Christians, without showing the effort of it in our deeds. For until our adoption be sealed by the holy Ghost, let us not think that it avails us any whit to have heard the word of God. But it shall turn to our double condemnation, because that when God had chosen us, we offended him; when he had entered into a covenant with us, we brake our faithful promise which we had made & plighted unto him; and therefore we must be punished the more grievously. But when we have once a warrant in our hearts, that his promises belong unto us, & are benighted unto us, by reason that we receive them with true obedience, & stick to our Lord Jesus Christ, suffering him to govern us: that is a sure seal of Gods choosing of us, so as we not only have the outward appearance of it before men, but also the truth of it before our God. And like as Abraham was made the father of all the faithful before God: so are we made his children in spirit & truth, and not only as in respect of adoption to the world. Thus we see what we have to gather upon this text, & upon this declaration that Moses makes here to the Jews.
And for the same cause he adds the exhortation which we have read, in that he wills the Jews to circumcise their hearts, and to beware that they harden not their necks any more. Good reason it is that men should submit themselves to God, after that manner by forsaking themselves, seeing that his seeking to win us to him is not for any commodity to himself, (as was showed yesterday,) but because he is desirous of our welfare, so as he puts us not to the doing of anything which redounds not to our own benefit & profit.
Seeing then that God respects nothing but us in his assuring of us to come unto him: should we drag back in that case? Or should we have proud and lofty hearts to advance ourselves against him? Now for the better understanding of this doctrine, let us note that Moses had an eye to the outward sign that was given at that time to the Jews, after the same manner that we have baptism at this day. For circumcision served to two ends. First, God thereby condemned all mankind and all that is of man own nature: showing them thereby, that all of it is evil. And secondly he gave hope of salvation in the seed of Abraham, accordingly as he had promised. To this purpose (say I) served the figure of circumcision, namely to put the Jews in mind, that from their mothers womb, they brought nothing with them but condemnation, & that ally that ever was of man was cursed before God, because it had nothing in it but sin & corruption. Secondarily again they were comforted, forasmuch as they saw that God promised them salvation, by the seed of man, and that he received them into savor, and justified them of purpose to have them separated from all the rest of the world. Seeing the Jews had this prerogative, surely if they had not meant to deface Gods power as much as in them lay, they should have made their circumcision available, by cutting off all that ever was of their own nature, assuring themselves that men cannot please God, until they have given over the things that were their own. Hereunto had Moses an eye when he said, Circumcise your heart this day. For their observing of the figure was nothing, except they considered to what end God meant to lead them by it. They beguiled themselves with the visible signs, and that was enough to them: for Satan has always this policy with him, to make men busy their wits about the things that they see with their eyes as whereunto he sees them inclined. For all our seeking is to content God with fair covers; and though we never come near him in very deed; yet would we fain pay him with a sort of pelting trifles. The Jews then esteemed their circumcision enough & too much, but yet in so doing they abused it, because they regarded not the thing that God meant to show them thereby, but were tied altogether to the visible sign. Therefore does Moses rebuke them, laying: think not that the having of circumcision in your bodies, is all that you have to do: for Gods giving of the sign unto you, was to help your infirmity, of purpose to lead you further thereby, namely to bring you to true repentance. For when you once perceive that all that ever is of your own nature brings nothing but cursing: you shall see that all of it is to be done quite and clean away. Therefore bethink you to mortify yourselves: as if he should say, Circumcision consists not in the outward paring away of the flesh, but the truth thereof is within: it is your hearts that must be circumcised. Moses his meaning hereby, is not to condemn the outward sign: but to show the true use of it, which folk had corrupted through superstition and hypocrisy. Accordingly whereunto Joel says, Rend your hearts, & not your garments. Wherein his meaning is, not that men should no more show any token of repentance; by humbling hemselves before God, but to show that all that ever men do by outward signs, (as by rending of the hair from their heads and beards, by much weeping, by knocking upon their breasts, and by all other manner of gestures that may show them to be abashed, & in manner out of comfort before God) is nothing, except that heart be broken before. Even so, circumcision is utterly unprofitable, unless that hart be circumcised as well as the body.
Now we see the meaning of Moses, but it will become the plainer & easier unto us, if we come to our baptism. I have already touched the likeness that is between these two sacraments: and it is all one, as if a man should say unto us nowadays, if you would that God should take you, for his people and heritage, you must be baptized in your souls.
What? baptized in our souls? Yea for south. For the water that is cast upon our bodies is nothing, if wee have not the truth of it, namely that we be so plunged under the water, as if we were in a grave; that is to say, that it makes us to die in ourselves, so as our own affections, our own thoughts, our own wit, our own reason, and our own wisdom bear not any more sway in us; but that we suffer ourselves, to be governed by God, so as all our fleshly lusts be subdued and held in captivity under him, and under his yoke.
Therefore if a man would show us the true meaning of our baptism, he should say, look that you be baptized within. And for the same cause also does Saint Paul in the second to the Romans, set down a difference between the circumcision of the letter, and the circumcision of the spirit: And he lays that the one is inward, and the other outward. Whereas he terms it the Circumcision of the letter, it is by a similitude, for he has an eye to the word. To what purpose serves the reading of Gods Law, and of the Gospel, if it touch us not inwardly? Verily if every of us have his Bible in print, and yet let it alone, what do we else but make it unholy by our not applying of so great a treasure to our use, & by our not employing of the same to our profit according to the intent of our God? Even so stands the case with the sacraments says Saint Paul. For they be but as a dead letter, so long as we have no more but the visible signs, it is but a gay appearance and show before men: But the whole matter consists in having the truth before God. Will we have the true Circumcision? then must it be inwardly, that is to say, in the Spirit. That is to say, God must work there. So we see now that the meaning of Moses was, that folk should not boast vainly of the bare name of God, nor of the wearing of his badge, without the truth of it, so as they could show the power thereof: but that they should fare the better by the sign that is given them to warrant their adoption, to the intent it might appear that God has not without cause separated them from the heathen, which were as good as banished out of his church, & had no acquaintance at all with him.
Again we see that this doctrine touches and concerns us nowadays, because we have baptism which serves to the same use that circumcision did, namely to lead us to repentance. Therefore must we apply it to our use. And forasmuch as God has vouchsafed to give us a feel of the fatherly love which he be bears us, and that is pleased him to gather us into his Church, and to show that he has taken us unto himself to be heirs of his kingdom: Let not us disappoint ourselves of such a benefit through our own lewdness and unthankfulness; but let us endeavor to fare the better by it, by being washed in our souls, that is to say, by mortifying our own imaginations, reasons, and tunes, and by offering up of ourselves in sacrifice unto god, to the end that he may renew us, and that nothing else but his spirit may reign in us so as he may bear the whole sway.
This exhortation is made unto the Jews, because it was their duty to apply their sacraments unto such end. Nevertheless let us mark, that it is not in our power to perform the thing that is required here. For although the Jews ought to have been circumcised in their hearts; yet was it very necessary that God should work in that behalf. Likewise it stands us in hand nowadays, to mortify ourselves, & we be commanded so to do; but yet must we be fain to resort unto God, who reserves to himself the office of renewing our souls. And that is the cause why it is said that our Lord Jesus Christ is only he which baptizes with fire & the holy Ghost. For if a many that ministers baptism, had power to regenerate, then had he in himself the power, majesty, & glory, which is given to the son of God. But our baptizing is only with water, that is to say, we hate but the sign of baptism committed unto us, yet notwithstanding, our doing is not in vain for we must needs be faithful witnesses of God. And forasmuch as we do it in his name; we must not think that the thing is void & unprofitable. But yet for all that, it behoves us to resort to our Lord
Jesus Christ, and to consider that our ministering of baptism in his Church, is by his authority, & therefore that it belongs unto him to make it available & that it is only his spirit whereby we be regenerate.
For if every man could wash his own soul: it might be said that the minister baptizes with water, and every man baptizes himself with truth; but it cannot be said so: for that were as much as to rob Gods son of the thing that is peculiar unto him. He has reserved that honor to himself, & never given it to any creature, no not unto Angels of heaven. Therefore let us understand, that nowadays when it is told us, that we must make the outward sign available unto us, by being baptized in our souls: we must therewithal immediately submit ourselves unto God, praying him to perform the thing by the power of his holy spirit, which he represents to us outwardly by the figure thereof; and to mortify and renew us in such wise, as we may have the truth of baptism sealed up and engraved in our souls. In like case was it with the people of old time.
True it is that here Moses exhorts the Jews to Circumcise their hearts: but yet we shall see hereafter, how he will say, the Lord our God will circumcise your hearts it may well seem at the first sight, that these two things stand not well together, but that there is some contrariety in them: and yet they agree both together very well. For (as have touched before) it is our duty to be circumcised; that is to say, to cut off all that is of our own nature, and to rid it quite away, that God may reign in us. But do we discharge ourselves thereof? No: but God must be fain to supply our want: And therefore it is he that Circumcises us. Why then does he commands us to do it, seeing we have neither power nor ability to do it? It is to the end that we should be sorry at the sight of our own wretchedness, and that seeing we fail, and are so blame worthy, we should on the other side resort unto our God, condemning ourselves, & on the other side be encouraged to cleave him to do that which we ourselves cannot. There is yet one other reason, that whereas God does all in us, yet he calls his doing ours, and will have every of us to endeavor ourselves, though he be the worker of it. Thus it is he that does all, notwithstanding that we be not as blocks; For he has given us a will by nature. Nevertheless that will is wicked, but he corrects it and makes it good; & his working is after such a sort, as he will have us to endeavor ourselves lustily like good men of war; in so much that although we do nothing, & that that, which we do comes of him; yet will have us to have such feeling of his power, as to overcome all temptations, & be circumcised in our hearts, by renewing of our minds, & by forsaking about own affections, to fight against Satan, until we have gotten the upper hand.
But yet by the way we must understand that this serves not to magnify our own free will as the Papists have imagined. We have showed already, that we be so little able by nature to come unto God, that we draw clean back from him. Nevertheless to the intent to show us plainly what our duties is, he says unto us, do it: & although we be not able to let hand to the work, no, nor to put forth a finger towards it: yet does he command us to do our duty, notwithstanding that we be utterly unable by any means to perform it. And that is to the end we seeing our default, should be the more ashamed of it, & humble ourselves before God, and again that we should be provoked to pray him to work in us, seeing it is he that does all in us, notwithstanding that it be his will that we should be the instruments of the power of his holy spirit. For as he is so gracious unto us, as to impute his own doings unto us & to make us partakers of them: so also it is his will, that we should acknowledge and take them for our own.
And now to go forward with the matter that I have touched already, let us bear well in mind that if our hearts be not circumcised, we shall be condemned of falsehood, for breaking of the promise, that we have made to our God, as this people were, who therefore were often times upbraided with the uncircumcisedness of their hearts.
The Prophets cried out often times to the Jews; come on your ways with your circumcision. You bear yourselves in hand that God is greatly beholden unto you, because you bear his mark. But you deal too lewdly with him, & you abuse his name with too wicked treachery. That mark was given you to make you holy, & yet notwithstanding you be defiled, insomuch you lie weltering in your own dung, & (which worse is) you make your circumcision a cloke of hypocrisy to cover your wickedness withal: So that if you were stripped naked, you would be ashamed to see your own filthiness.
But now because you have Circumcision, you imagine that should hide all your uncleanness; and thereupon you fall to spiting of God, by your corrupting & falsifying of the thing which he had ordained for your welfare & profit. Away therefore you uncircumcised, worse than the very heathen themselves. Away you people of Chanaan, your father was an Amorrhite and your mother an Hethit: that is to say, you be worse than the varieties naughty packs in the world. Hence you Harlottes birds, come you here to boast that Abraham was your father; Go seek your ancestors somewhere else; for you be bastards and unworthy to be counted Abrahams children or seed. We see how the prophets did cut the combs of the prating Jews, the intent they should not brag any more of their circumcision, yea and even Saint
Steven uses the same manner of speech in the seventh of the Acts. Go to you uncircumcised of heart & stiff necked people (says he) you be like your fathers, who has always rebelled against Gods & you follow their foot steps, or rather you got on from evil to worse. And think we that such upbraiding concern not us nowadays? Yes: For if we be once baptized, we shall pay dear for our defiling of the water which God had dedicated to so holy & sacred an use. Indeed the water of itself is nothing; but when it is once joined to the word, there is as it were an authentical seal which God has engraved in it. Now he that counterfeits the leak of a Prince, shall he not be punished? Behold, this is the seal of God, which serves not to leak conveyances of earthly possessions; as Lands, Meadows, Vineyards, and Lordships: but to assure us that we be called to the heavenly life; it is such a leak as brings warrant with it, that we be washed clean from our sins by the blood of our Lord Jesus Christ, and regenerated again by his holy spirit: and shall we break all this, & scape unpunished. They let us took well about us and consider, that our Baptism will cost us very dear if we make it not available so as it may take effect in us by being truly baptized in our souls.
And he adds immediately, Harden not your necks anymore. We have expounded the like similitude heretofore: but yet must I tell you briefly in this text, that by this figurative speech which I am about to expound, Moses went to express that the Jews circumcising of their hearts, was their submitting of themselves unto God by receiving his yoke, so as they kicked no more against him like wild colts. You see then that the thing which God requires at our hands in that he will have us to be renewed, is that we should be obedient unto him. And hereby we be warned, that as ong as men abide in their own nature, they be rebels against God, and do nothing else but spite him by drawing the contrary way from his righteousness, so as (to be short) they be enemies to all goodness. And for proof thereof, God requires no more but that we should bow down our necks unto him, and bear his yoke meekly. That is the whole perfection of our life; and the greatest holiness that God commands, is that men should mortify all their wicked affections, according to the former saying, that they should be circumcised to please God, that is to say, they must die to live well, that is to wit, God must rid them of all that is their own, if he intend to have any good of them. Then let us bear in mind that there will be nothing but stubbornness in us, to make us to lift up ourselves against God, and to play the wild beasts, so long as we abide in our own nature. To be short as long as a man follows his own inclination; he must needs be at war with God, and all goodness: for there is not that vein in him; which tends not altogether to evil.
Now let us go brag of our own freewill, and say that men may well bind God to them by their good works and deserts, as the papists have imagined. For when the Papists hear that God commands us to do anything; they conclude thereupon by and by, that then it is in our power to do it. Yea, but (as I said before) God respects not our ability or power, but our duty. Neither passes he for the gay appearance or outward show, to accept the things that carry fair countenance to the worldward. But the thing that likes me (says he) is that you receive my yoke which I lay upon you, not by tyranny or cruelty, but [of favor
& good will,] so as it shall be sweet and amiable to you, if you can inure yourselves to it with humility. Think not that I come to be pleased with your fair countenances. Indeed you can well enough pretend outwardly, to be as lowly & meek as sheep in hearing the voice of your shepherd: but inwardly you be as stall fed bulls, ready to strike at him with your horns; you be wolves & foxes; there is nothing in you but pride & cruelty; there is nothing but hypocrisy, guile, & spitefulness; you be of so sturdy nature, that it is impossible to tame you: & therefore it behoves you to be quite & clean changed, or else you can never away with my yoke, but you will be like wild beasts, so as I shall not be never able to compass you. Such then are we by nature, & such do we continue still until god have reformed us by his grace, & we see the proof of it here before our eyes. And yet not withstanding we will needs still magnify our own reason & say we have some seeds of goodness in us, so as we be inclined unto goodness, & can help to further Gods grace, so he aid us, & so we make a hotchpotch of half figs & half reisons as they say. True it is that God stirs us up & puts us forward (say they;) but we go on of our own self moving: & afterward as he increases his grace, so do we put to our collup; and finally our attaining to the accomplishment of our enterprises, comes of our own wisdom, strength & forwardness. But Moses gives no place to such follies: but contrariwise, he shows, that (spite of our teeth) this sentence of condemnation must need stand, namely that if we intend to be obedient unto God, we must first & foremost be circumcised, so as all that is of the world must be killed in us: Let that serve for one point.
And here withal we have to mark, that (as has been told us oftentimes) God makes more account of obedience, than of all the precious things that men imagine themselves to have. For in all ages men have invented fond devotions, and they have born themselves in handy they should please God well enough, with devising of apes toys of their own brain. But contrariwise, the thing that God requires of us, is that we should submit ourselves to him & say; Lord reign you over us, & be you our only master, so as all our righteousness & holiness may be to frame ourselves according to your word, & not to make long vagaries to invent this or that; but to hold ourselves contented with your single will, to yield toy which you commands, & to bear your yoke quietly; yea and to learn to stoop & to bow down our necks unto it, though it seem painful to us. That is the subjection which God requires at our hands. Whereas Moses said: Harden not your neck any more; he rebukes the Jews for their former life, as if he should say. It is enough & too much that you have hitherto been stubborn against your God: according to this former saying of his heretofore, From the first day that I was acquainted with you, unto this hour, I have seen nothing but naughtiness & forwardness in you.
He rehearses the same here, as a thing should make them ashamed: For we like not to have our former faults laid in our dish. As soon as a man does but touch them, because our ears are nice, it is a corsy unto us, & we think all such things should be buried in forgetfulness so as they should never be remembered any more. Indeed if we ourselves did bear them well in mind, it should not needs to tell us of them any more; but we see how every of us falls asleep in them; & it grieves us to come to any back reckoning of the offences that we have committed against God. We call them a great way behind us, it is a matter of heaviness to us: and yet ought we to bethink ourselves diligently both even and morn of our former faults. Howbeit not to be speechless of them, or to fall into despair for them; but to be sorry in such wise for them, as we may walk more warily than we have done, be thankful to God for his goodness in that he has vouchsafed to correct us, as I have declared often heretofore. You see then how men ought to have good remembrance of their faults, thought they were never warned thereof by others. But what do we? We forget them, and cannot abide that any man should tell us of them: and that is a doubling of the fault. Therefore let us assure ourselves, that it is needful for us to be told of our sins often times, and to be put in remembrance of them. And that is the cause why Moses says again; Harden not your hearts any more. He does not lonely warn the Jews but also therewithal accuse them, telling them that even unto that time they had behaved themselves so ill: as it was very requisite for them to be done to understand, that it was but a fondness for them to boast themselves to be Gods people.
Now to the intent we may learn to put this doctrine in practice as it ought to be; Let us understand, that such as will needs harden themselves in naughtiness, shall be destroyed by God who will make them to feel force of his power according to this laying of his. If you fall to stubbornness with me, I will deal stubbornly with you again.
And it is all one with this saying of the xuiij. Psalm, With the froward
I will be froward, and I will deal roughly with such as harden themselves against me. Then let us learn that Gods intent is to lay a yoke upon our necks by his word, of purpose to bring us in subjection to his righteousness: And all is for our benefit insomuch that although it bee so impossible for us to fulfill the Law, that we cannot so much as put forth one of our little fingers to the furtherance of it, no nor once think a good thought: yet is that yoke gentle & amiable of itself, and all the harm of it comes of ourselves. For if we will not bow down our necks, but strout them out as hard as if they were steel or brass; to as instead of being as Oxen to labor, or as sheep to hear the voice of our shepherd, we become sturdy bull and fall to striking with rage & fury to shake off the yoke, so as we not only follow not the word, but also shake off all subjection, and enharden ourselves against God: what excuse will there be for us, seeing we yield not ourselves unto him willingly to be taught at his hand? Yet for all that, we see how the world goes. God therefore must be fain to overmaster us, & to tame us by main hand. And in very deed, look what afflictions so ever light upon us, we ought to take them as strokes of Gods hand, to make us bow our necks under him, and to become tractable and obedient. But when we go awk and clean contrary after that fashion, then does he threaten us thus by Moses, I will deal stubbornly as well as you. He uses that term of purpose, to the intent if men should not dally with him. For at the first blush the saying might seem strange which I alleged out of the xuij Psalm; namely, that he will deal frowardly with such as are froward. For how can that be? Can God be froward? No: But it is all one as if he should say: you shall find in me a greater harness than your is: Let us encounter together , and see which of us is stoutest and best able to hold out. I tell you, it is you that are like to be confounded and go to wreck. And therefore let us leave our naughtiness, and repair unto God while he calls us; and when we become to him, let us suffer ourselves to be governed by his holy spirit, which, the spirit of meekness, that we may submit ourselves obediently unto him. And for performance thereof, let us mark the lesson that Moses adds immediately.
The everlasting your God (says he) is the God of Gods, a great, a mighty, & a strong God yea but let us mark also, that he does not accept (that is to say, regard) mean persons; but judges according to the truth, Beware therefore that you must not anymore in your circumcision not in such like things, but bear in mind that God will have your service to be such, as your hearts may be wholly dedicated unto him: and that he would have you to submit yourselves unto him, so as he may have you in his possession, and you enjoy the inheritance which he promised to your fathers, and which belongs unto, God greatness which Moses speaks of in this place, is the first foundation which we must lay whereby to take courage to serve him.
For if there be no certainty in our religion, we shall always make but a cold work of it, and if it be matched with any willfulness, it will make us to stand in our own conceits, yean and stark fool; so as there shall be no truth nor right in our doing. How so ever the case stand, I say if men be not sure who the GOD is whom they worship, they shall but run astray and at random, without any zeal to serve him. For although the Papists be so greatly given to their idolatry, that to their own seeming they have sure hold of the things that they have imagined: yet it is but doubtful opinion and surmise which deceives them. Indeed they do their service with many ceremonies; but if a man come to the searching of their hearts, he shall find them always doubting, and so snarled in their superstitions, that they know not where they be. And truly when so ever they be pinched with adversity, then does the venom break out, so as they show that they ought not whether there is a GOD or no, but by blaspheming of him, by gnashing their teeth against him, by finding fault with him, and by accusing him of cruelty, for punishing them (as they suppose) without their deserving. Look in what taking all they be, which follow their own fancies in cases of religion. True it is that the Idolaters become so beastly in their superstitions, that they follow them with burning affection, as the prophets say; who upbraids the Jews that they were like stoned horses neighing after mares, that is to wit, they were so devilishly minded that their doings were counted as ordinary kind of whoredom, but as a villainy even against nature. Likewise in the Popedom is it not seen that such as are taken to be the earnestest maintainers of their religion, are rather carried away with rage than moved with any true zeal to God ward? Yes certainly; and thereby they do the more bewray their own lewdness and shame. Indeed they behold enough to scorn us, as though we were turned away from the right religion: but let it suffice us, that we may always upbraid them that they know not what GOD they worship, whereas we on our side have good warrant of the doctrine that we follow, and are sure that God accepts the service which we yield unto him according thereunto, and that in so doing we may boldly offer ourselves unto him. You see then that unless we be sure of our religion, we shall never have any right ordered zeal, nor hearts disposed to serve God.
And that is the cause why Moses says here, Go too, you be not as the heathen that go at all adventure, weaning that they do well in serving their idols, howbeit that it be but a weaning, so as they know not what the Gods be whom: they serve for it is but a fancy of their own devising. But your God is the God that made heaven and earth, it is he that has revealed himself unto you. Now then, if you follow them that have not the like assurance, and fall to disguising of Gods service: what excuse will there be for you? Were it not meet that you should rather give over both your bodies and souls to him, so as you might be honored at your hands all your life long? And so we see here the intent of Moses as concerning this text.
Now let us learn hereby, that we can never rule our lives to Gods liking, unless we first know him. For what a thing is it if we think we live uprightly, and in the meanwhile know not the God whom we ought to serve? For when is our life to be counted good and holy?
When it is spent in the honoring of God: that is the final end of it. For if we know not what God it is, nor what his will is, well may we toil ourselves all our life long, and yet shall all of it be but confusion. It is as if a man should run gadding over the fields, he might well break his sins, and tire his whole body, and yet be never the further forward, but rather the swiftlier he runs, the further is he off from his journeys end. We see then that all things are out of order in the Popedom, because they be blind and ignorant, and wore not what God they serve, nor what Saint they should make their vows unto, as says their own proverb. Insomuch that when they have tired themselves with trotting up and down, they ought not where they be, but are new to seek in their imaginations, whereas to know God as he has showed himself to us in his word, that they might yield him the reverence which is dew unto him: they can no skill of it, neither is there any tidings of it among them. But as for us, if we intend to know the true service of GOD, and to obey him throughly, the first point that we must come unto, must be to know him. Indeed this lesson cannot be dispatched at this present, and therefore it shall suffice us to know in one word for a conclusion, that it is an in estimable treasure to us, when it pleases GOD to show himself unto us, so as we be sure that our religion is good, and that he allows it, and that we go not by opinion or by weaning, as these wretched beasts do, which suffer themselves to be lead by the nose, as not having any certain rule whereby to guide and to govern themselves.
Mark that for one point.
And for the second point let us mark also, that for as much as our God is great and terrible; it behoves us to be humbled under his mighty hand, and to learn to walk in such wise in his fear, as we not only be abashed at his Majesty, but also besides our honoring of him with fear and reverence, we repair and resort unto him without any doubting that he is our father.
Now let us fall down in the presence of our good God with acknowledgment of our sins, praying him to touch us still more and more, so as we may be made to know that we have nothing but stubbornness and naughtiness in us, and therefore may seek to him for the spirit of meekness, lowliness, and fear, that being reformed by his grace, we may seek to amend our whole lives according to his righteousness, and fight continually against our wicked lusts, until we be discharged of this mortal body, and be gathered up into his kingdom: Beseeching him further to grant us such grace as we may never cease to follow him whither so ever he calls us, and in the meanwhile to bear with our infirmities, till he have rid us quite and clean of them: and that for as much as we have now our Lord Jesus
Christ, who is the end of the law, and the substance and truth of the Sacraments that he has given us, it may please him to grant us the grace to be so washed in our hearts through the power of the holy
Ghost, as all our filthiness may be purged and cleansed, so as in the end we may be wholly transformed into his glory. 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 Saturday the 14th Of
September 1555 The 73rd Sermon, which is the fifth upon the tenth Chapter
17 For the Lord &c.
18 Who does right to the fatherless and widow, and loves the stranger to give him food and raiment.
19 Therefore love the stranger: for you yourselves have been strangers in the land of Egypt.
20 Thou shall fear the Lord your God, and serve him, and stick to him, and swear by his name.He is your praise, he is your God, who has done those great and terrible things for you, which your eyes have seen.
We saw yesterday, that to have a right zeal and affection in serving
GOD, we must be sure that the religion which we old of, is good and allowed of him. For so long as we stand in doubt, it is impossible for us to go on with a free courage: we shall always go limping and as constrained: and if there be any earnest mind in us, the same proceeds of an insensibleness, and not for that we be given in good earnest to serve the GOD whom we know not. And therefore we must be well and duly instructed, ears we can be disposed to do well. And that is the cause why Moses said expressly here, that the GOD which uttered himself by the Law, and showed himself before to the Patriarchs, is the God of Gods, and that there is not any other to be fought: insomuch that although we were very well disposed, and that we were never so full of devotion (as they say:) yet should all that ever we were able to do bee nothing worth, without faith. Therefore we must be sure and know, that we do not anything in vain, not at all adventure: but that we follow Gods will, and that he likes well of our doings.
Now Moses having told the people, that this Law was the Law of the living God; adds now further, that he is great, strong, and terrible.
For we see how men take leave to despise God, and oversotte themselves so much in their pride and presumption, as they cannot be brought to any subjection. To the end therefore that men should not daily with such a Lord, he says expressly that the God which willed his Law to be published unto them at that time is great, mighty, & dreadful. His terming of him Great, is to show what honor is dew to him. His terming of him strong or mighty, is to withhold men from standing against him. And his terming of him terrible or dreadful, is to make us know that is he do but touch us with his hand, we must needs be undone. Therefore let us beware we despise him not: and when he calls us before his Majesty, let us tremble and quake for fear, that we may come with right humility. Thus do we now see Moseses meaning. And therefore let us mark, that if we will direct our lives aright, we must have pure doctrine, that our religion may be grounded upon Gods truth, so as we may be sure that the doctrine which we process, is infallible, & therewithal we must beware that when we know God, we set not light by him, but that our knowing of him do bring a lowliness with it, so as we submit ourselves wholly to the honoring of him that is so high and incomprehensible, before whom the very Angels themselves do tremble. You see then how the thing which we have to mark, is that men shall never know God until they have gotten such feeling of the infinite glory that is in him, as makes them to stoop, yea & to make none account at all of themselves, that they may give over themselves wholly to the honoring & serving of him. But this is very yll put in ure. For even they that make greatest boast of their profiting in the Gospel, can skill to babble well enough, & they bear themselves in hand that they be jolly fellows, when they can prattle at pleasure, though it be without any reverence at all. And we see how the holy scripture is shamefully abused nowadays by a number of mens discoursing as it were but of a fable, or to show the fineness of their wit, by ranging into curious and unprofitable questions. Thus you see how Gods word is abused nowadays at teens pleasures, without any fear or reverence, for want of considering that which Moses tells here, that is to wit, that when we resort unto God, we must bethink us of the dreadful Majesty that is in him, that it may bridle us and hold us in subjection to him, and make us yield him such honor, as to be abashed at his speaking to us, until we have conceived what he said to us: & upon the knowledge thereof, to be ready and forward in obeying the same, without any gainsaying. And so you see what we have to gather upon this text, where he said that the God which has uttered himself by the Law, is great & terrible.
Certain it is that GO D intends not to drive us away from him, but rather to win us to him by gentleness. But yet must we be fain to be tamed, because of the pride that is in us least we grow bold to offend him and cannot find in our hearts to be inured to his yoke, than the which there is not anything more hard for us to do. We must (I say) be first subdued by the fear or terror that Moses speaks of here, before we can conceive Gods goodness. But yet must it be so tempered, as we shun not his good instruction, he be so dismayed as to refuse Gods word out of hand; but as it may be as a preparative, to make us good scholars, to draw our wits to such a teachableness, as all that ever we have of nature may be done away, and nothing may hinder us to receive his doctrine without gainsaying, but that his word (besides that we love it) may also be reverenced at our hands, and we follow it by submitting ourselves to it always and in all cases.
Now after that Moses has said so, he adds that God has no respect of persons, nor receives any reward. Whereas he said that he has no respect of persons, his meaning is that there is no favor to be had at his hand for the things that men are willingly moved with. For this word Person betokens the outward appearance. It is not taken here nor in any other places of the scripture, for that which we mean by the word person when we say, Look here is one person, Look here are two persons: but it is taken for riches, poverty, birth, nobility, or honor. All things therefore that carry an outward show before men, to move us to favor them or to hate them, to honor them or despise them, all those things (I say) are comprehended under the word
Person, for they be but as visors. And after that manner is it said that God accepts no mans person. To what purpose now does Moses speak thereof? It is because that the great ones perceiving themselves to be born out by the world, think they may do as much before God, & thereupon become proud. If a man have once won credit, so as me dare not open their mouths against his misbehavior, but he dashes them out of countenance as many as stand against him: he bears himself in hand that he may bear as great sway with God, & thereupon plays the prince among them. That is the cause why a number overshoot themselves, & cast away all fear of God. For when they see men fear them & stand in awe of them, or when they see men commend them and savor them: Then they think they have won the goal, then they fall to triumphing, & they bear themselves in hand that they should no more be called to account. Now because men overshoot themselves after that fashion: Moses summons them to gods judgment, which is done according to truth, after which manner
S. Paul speaks of it where he expounds this same saying, that God has no respect of persons. He judges truly (said he) according to the deed & according to righteousness, so as men must not think they shall fare ever the better for their alleging this or that.
Furthermore he signifies therewithal, that God is not contented with ey service, but has respect to the trueness of the heart, & not to the outward seeming of things, as is said in the first book of Samuel. And so we have to mark, that although a man be great to the worldward, yet he must not lift up his head or his neck against God. For they shall gain nothing by it, because all that greatness of the world, is but as smoke before him. And on the other side they that are underlings, must not think that God will bear with them the more for that, as they now and then move mortal men to compassion thereby.
Therefore away with all these things that muster before our eyes, & whereby we be moved to love or hatred: for all this is neither here nor there before God: When we come before him, the first thing that he will look upon, is our hearts: and although they be now wrapped up, and (to our own seeming) we have lurking holes to hide us in: yet shall all be laid open. Therefore let us not beguile our fates in that behalf. Again, let us consider, that God will judge according to the truth of the deed. We may well face out matters for a while, as we do because we be naturally given to hypocrisy: but all that paintings and all that gay colors that we pretend as now, shall be wiped quite & clean away when we come once before God. Therefore let us walk uprightly & with a pure heart,& in especially let us rule all our works by his law, knowing that he has no respect of persons, & lay bridle us all. Let such as are in authority & of power to grieve inferior & weaker force, forbear to do so. And on the other side let the weaker bear in mind, that God will not fail to judge them for all that, because he is not an accepter of persons: & therefore let us bring nothing with us hut righteousness & soundness of conscience before him, for nothing will pass for payment but only that.
It is not without cause, that Moses adds yet further, that God takes no rewards. If a man ask us whether God be like mortal judges that will be corrupted with bribes & money: truly there is none of us all but will say no: yea and it is such a blasphemy to say otherwise, that even the wickedest person that are would abhor it. For they would say, what has God to do with gold and silver? Is God corruptible? But yet for all that, wee cease not to deem that thing of him which we know to be false. And how so? Because that as we see that worldly judges are corrupted, insomuch that if a man grease them my hand, they will suffer themselves to be carried away, and whereas they had done him wrong before, they will now do him right, & they be to be bound & changed every way: we bear ourselves in hand that God will be dealt with after the same manner. We will not speak it with open mouth: but surely men would never be so bold to do evil, if they did not transfigure God, & bear themselves in hand that he is pliable, & such a one as will be won by rewards. But let us come to the ordinary custom of all ages. What is the means wherewith men think to pacify
God in the Popedom, but by setting up of tapers, by burning of perfumes, & by doing such other pretty trifles? It seems to them that he should hold himself contented with such payments, as if a man brought a bribe to an earthly Judge to corrupt him & to win him with all. But this had not his first beginning in Popery. The Jews were deceived therewith. Also the heathen men had the same superstition, notwithstanding that some of them misliked it, I mean some of the whole booker we have, insomuch that they have cried out against it, saying: what intend you to do you wretched folk? When you have given yourselves to deceit, theft, open wrong, cruelty, extortion, & all manner of wickedness, you come by & by to reconcile yourselves unto God. And how? By bringing him some part of the bootie. But forasmuch as the guile of the Popedom is best known unto us, let us see what is done there. When a man has pilled & polled his fill, if he give some Cope to the Church, if he build some chapel, if he found some Masses, if he cause some puppets to be made, or if he do some other such gewgaw; thats a fellow alone, God is well recompensed at his hand, he needs not to doubt off the forgiveness of all his sins before God: If he do but offer him a piece of the bootie, he is well enough contented, his mouth is so stopt that he can demand no more. Indeed men will not lay thus, but yet is it so nevertheless. For whereof comes it that the wicked surmise all their wicked deeds to be covered, but of that they imagine themselves to have compounded with God, so as he knows not what to say any more, when they have once as it were bribed him after that sort with some present? Now then because the world does dally so with God, & bears itself in hand that it can agree with him for rewards: Moses said on the contrary, that God is not like mortal men, nor will yield a whit for all that: and therefore he would not have men to beguile themselves. For if we desire to be reconciled unto him hen we have offended him: there is none other way for us, but to cast ourselves down, and to come to him with a sorry heart for it. For as it is said in the psalm, that is the sacrifice which he accepts above all: And when he receives us into his favor, let us assure ourselves that it is for payments sake, which was made in the person of our lord Jesus Christ. Wherefore let us not presume to bring him anything of our own, but let us borrow elsewhere, that which we have not in ourselves: Yet for all this, it behoves us to hate sin, if we mean that God should admit us into his favor. Yea and we must condemn the evil that we know to be in ourselves, if we intend to be acquit of it. And therefore let us not come any more with our own vain fancies, upon hope to pacify God with such pelting trash, or by likening him to a corrupted judge, that will have his eyes blinded with rewards: let us not imagine any such thing in him, but let us walk soundly.
Now then we see how Moseses intent was to bridle us, by showing us what the nature of God is: and he exhorts us to fear him because he is terrible. And again, for as much as he regards no mans person, let us put away all pride & presumption. Let the great ones know that they shall gain nothing by their stoutness, but that all creatures must stoop to him. Finally let us not think that when we have offended
God, we shall please him again with this fond shift of offering him some amends for it. For he does so greatly abhor & loath sin, as he can by no means away with it, neither is there any payment in the world that can make satisfaction for it. What is to be done then, but to resort simply & plainly to our God, submitting ourselves unto him, & seeking nothing else at his hand but to be reformed by him, so as all that ever he mislikes may be corrected & cast down in us?
Furthermore when as it is said God takes no rewards, we be done to understand, that (as much as in us lies) we defile the blood of our Lord Jesus Christ, which is the only payment & satisfaction for our sins, when we be the bolder to sin under pretence of reconciling ourselves unto God. They (I say) that take such liberty to do evil, defile the blood of our Lord Jesus Christ, as if they trampled it under foot. For to say that when we have done a fault, we may be discharged of it by bringing some ransom or recompense for it, were a plain declaration that we love not our gold & silver at all. If a man should break all law because he is sure he has to do with corrupt judges, whose favor he shall win his purse, and yet notwithstanding for all his offending after that sort, had no care how he wasted & consumed his money, men would say he were witless. But we have not any other means whereby to be reconciled unto God, than the only blood of our Lord Jesus Christ. Now then if we fall to lashing of it out after that fashion without discretion, is it not a token of too villainous contempt? Yes. And therefore let us learn to hold ourselves to that inestimable price that was paid for our ransom: let us learn ( I say) to hold ourselves in the fear of God, so as we give not ourselves over unto evil. And therewithal let us learn also, to behave ourselves in such wise towards our neighbors, as the mighty grieve not the weak and feeble. For although we may scape in this world, yet when we come before the heavenly judge, we shall be punished double for our abusing of our power & credit after that fashion. According whereunto S. Paul warns masters that they should not misintreat their servants: for God (said he) judges without respect of persons: Whereby he shows, that such as are set in high estate & authority, ought to abstain utterly from all cruelty & pride. For why? They may well be served of the same sauce themselves. And it is not for them to think themselves to have the better hand because that as now they have that vantage & are in better degree: for all the geere shall be dasht, when it comes before God. Thus you see what we have to bear in mind.
Now for a further declaration he adds, that God does right to the fatherless, the widow and the stranger: & that God has a care of the stranger to give him clothing & food. Yea & he tells the Jews that they had been strangers in the land of Egypt, & therefore they ought to be mindful still of that state of theirs, that they might use all manner of gentleness towards strangers. This serves for the proof of the doctrine which I touched even now; that is to wit, that god has no respect of persons. And in that respect does Moses say, that the widows, fatherless, and strangers shall be vexed in this world, they shall have none to bear them out, men shall suffer the widows to be troubled, the fatherless shall be made a pray, strangers shall be laid open to all injuries, & no man shall withstand it. And why? For in as much as they bear no countenance in this world, nor have any kinsfolk or friends to maintain them: it seems that they may be put to that bearing of all things: that is the custom of the world. But contrariwise it is said here, that God is a defender of the fatherless, a maintainer of the widows, & a protector of strangers. This is utterly against the common custom of men. For (as I have said already) men are given to the pleasuring of such as may stand them in some stead again: Kinsfolk & friends will help one another: & in the meanwhile poor people are forsaken. But see here how God deals clean contrary way. When he sees men trust in their own stays, and in their own strength, he lets them alone, as if he should say to them, Very well, try what you can do of yourselves. For commonly when means are proffered us in this world whereby to help us, we despise God, & we bear ourselves in hand, that we may well enough forbear him. Not that we will so say; but for as much as few folk do call upon God when the world favors them: therefore does God also make no account of them. Behold, it is the widow, the stranger, and the fatherless, that are constrained to make their mone unto him; and when they have looked about them, they find no favor nor help among men. They shall be delayed withal, and although some fair promises be made them, all is but holy water of the court as they term it: insomuch that the poor souls ought not where to become.
This kind of entreatance drives them to God, & he earkens to their sighs & complaints. And so we see, that by such examples, Moses has well confirmed the lesson which he had set down; namely that God respects no persons. For the things that are despised in the world; are precious in his sight: and whom men hold scorn to bestow a look upon; them does he give good care unto.
Since it is so, let us mark for the first point, that if we vex such as are without defense in the world, God will let himself as an adversary against us. And surely, were we well persuaded thereof, we would be more afraid to offend a poor fatherless child, a widow, or a stranger, than to offend those that are best friends, and are able to revenge themselves to the worldward. But what? Our unbelief bewrays itself in that behalf: insomuch that if there be a man that is rich, mighty and well propped up, we dare not withstand him. And although he have done us some wrong, yet we put it up meekly, & dare not complain of it, & much less dare we lift up our hand against him. But as for a poor man, we will not tarry till he have done us some wrong or outrage, we will be at host with him beforehand. For why? We fear not that he will be even us; he may not be so bold as once to murmur against us. And if he do, we can put a bar in his way. with who are you sir? He shall obtain no right in Law. And if he do, yet shall he have the worse end of the staff. Thus stand we in fear of men if they be armed with any power, but in the meanwhile we fear not God, who declares himself to be the defender of all poor folks that are destitute of help. If we believed the holy scripture, surely this only one saying of Moses would more abash us, than all the worldly considerations that could befall us. On the contrary part, when we be so bold in troubling poor folks; it is a token that we believe not any whit of all that is contained in the holy scripture, and that we be worse than heathen folk: And yet for all that, it is the common fashion of the world. But hereby it appears, that nowadays unbelief overflows the whole earth, like a water flood. Indeed it is a horrible thing: but yet is it so, & it cannot be denied. What is to be done then?
Let us lock into ourselves. If the Arms of a common weal or of a prince be let upon a house, or upon a piece of land, no man dares presume into it, for it were a breaking of his allegiance and not a private offence. Behold, God sets his arms or badge upon the widow, the fatherless, and the stranger, & he tells us that he has taken them into his protection. Now if a man fall to troubling of them, & deal outrageously, with them: is it not an open despising of God, and a defying of him, as it were to bid him battail? Indeed we will not take it so, but God will not refer himself to our vain opinion and fancy.
Whatsoever come of it, let us mark well, that although the widows be shaken off as to the worldward, though fatherless children be put to the spoil, though poor strangers be scorned and trodden under foot: yet does God set nevertheless store by them, but has his eyes continually upon them, and will surely maintain them. And therefore unless we purpose to have God our adversary, and that he should show himself to be our deadly enemy; let us abstain from all wrong dealing, extortion outrage, deceit, and malice, towards those that are friendless in respect of the world, and utterly destitute of all shifts, and after a sort set open to the spoil, as I said before. Let us not oppress them, least God set himself against us, & show himself to be their continual shield. Mark well this first fruit which we have to gather of the said lesson that was given to the Jews in old time, to the end that if we fear not the punishment of men, we may yet be afraid of the determinate sentence that God sets down: which is, that he will not over slip the wrongful troubling of poor folk, without showing of himself to be on their side, and that he has taken their quarrel in hand, according to this saying, that he will do them right.
He says not, only that he loves them, or that he pities them; but that he will do them right, Now then, if we see that the judges on earth do but mock poor folks when they come to them for succor, and that instead of helping them they do but scorn them, let us understand that those Judges must come before the heavenly Judge, who will surely punish both those whom he had put in commission to defend poor folk, and also those that have abused the liberty which they had in this world, by doing the more evil by cause they saw they might scape unpunished. God therefore looks upon them, and yet makes as though he saw them not, for a time; so as if men misentreat poor folks, be they widows, fatherless, or strangers, indeed he sets not himself against their doings at the first, but when he has let them take their pleasure a while, then lays he his hand upon all such as have passed their bounds in doing outrage to the feeble and little ones; and specially upon such as have not done their office when they were in authority to do Justice, nor have succored poor souls when they were oppressed. For God must needs redress such enormities, and show such persons their negligence, by setting himself against them, as against the corrupters of the law when it was put into their hand. And so you see what Moses meant, in saying that God does right to such as are wrongfully trodden under foot, and are not regarded in the world.
By the way, we have also great comfort to receive of this text: so that if we be destitute of worldly helps, our God here takes us into his tuition; yea and he tarries not till we come unto him, but tells us that he is our defense, and that he will be our maintainer. Now then although poor folk be wronged, and have never so much violence offered them, so as they be in manner trodden under foot: have they not wherewith to content themselves, since they know that God looks upon them with pity and will in the end stretch forth his mighty hand to succor them? True it is that they must be exercised with patience so long as pleases God: but yet if they be not too unthankful, they have well wherewith to content themselves, in that they be sure that God never forgets them, but succors them, & keeps a register of all the wrongs that are done unto them, to bring the to account in time convenient. Howbeit to the intent we may enjoy this comfort, let us note also, that it is not enough for men to be fatherless or strangers, or for women to be husbandless; but we must also be truly distressed before God, so as we humble ourselves & resort to him for rescue when men afflict us wrongfully. For if a stranger be prouder than he that is at home in his own country and among his friends: it is in vain for him to trust the God will be the defender of his welfare. When a stranger is so lordly, he will take more upon him than the panic that has wherewith to help himself: he may got seek his maintenance elsewhere than at Gods hand; for he shall not find it there. But if a stranger perceiving himself destitute of all worldly help, & yet that God is on his side, do call upon him & put himself wholly into his hands; surely then shall he find at length, that Gods promising to do right to the stranger, is not in vain. lf a widow play the she devil, in troubling and vexing of other folks and there is more to do with her than with a dozen men: let her not think that God will trouble himself for her. But if a widow be helpless, & behave herself meekly, & seek no further than to live peaceably with all men: such a one will the heavenly Judge receive into his protection. In like case stands it with the fatherless. If they give themselves to naughtiness, shaking off all yoke, & become unthrift in spite of God & the world; they beguile themselves if they think that God favors them, under pretence of this doctrine. And therefore let us mark well, that this is set down expressly for such as suffer afflictions patiently, & avenge not themselves, but put their case into Gods hands. Although then that such folk be scorned of the world, and pointed at with the finger, and triumphed at by such as tread them under foot: yet does God take their case in hand, and will surely show it how long so ever he delay. Wherefore let us learn hereby, to comfort ourselves in our afflictions: which is, by being tamed and made to stoop, so as we seek to be pitied at Gods hand, & refer our whole case unto him, casting all our cares & sorrows into his lap. And again, let us be well advised, that although the world give us leave to do evil, so as we may vex & trouble men at our pleasure; yet shall we not scape Gods wrath: well may we wrangle with him, but it shall not boot us at all. Thus you see what we have to remember upon that text.
To be short, let us mark, that here Moses intended to commend equity and uprightness unto us. I say he shows us how our Lord will be served at our hands: namely by behaving ourselves plainly with our neighbors, so as we offer no violence or wrong to anybody, & specially to the weaker sort, and to such as have no maintenance at mans hand. God then will not have us to serve him with Ceremonies, but we must deal justly and uprightly, so as we yield every man his right. That is the true serving of God, as showed us oftentimes in the holy scripture. And from thence also is it, that the Prophets have drawn these sayings, That God requires mercy & not sacrifice; That God will have us to live among our neighbors without doing harm to anybody; That he will have at violence to cease; & that he will have all cruelty & deceit to be far from us. The Prophets have good store of such exhortations: & the fountain where out of they have fetched them, is this doctrine of Moseses, that God will not be served with I ought not what superstitions as men are wont to do, who use much pomp & gloriousness in serving God with fair temples, goodly pictures, gay imagery, sweet perfumes, ringing of bells, setting up of tapers, & such other pelting trash. They bear themselves in hand that God delights in such things, & that when they play upon their Organs, they make him to dance as if he were a little babe. But let not us busy our a heads about such small trifles, for God will be served with truth, righteousness, & soundness of heart. Again he will have us to endeavor to serve our neighbors: for we have nothing else that is worth the bringing unto him: but he will have us to communicate together, so as every of us according to his ability, do strain his wits to succor them that have need of help, & in any wise to beware that we take not liberty to do any hurt or harm to any body. Now then let us mark well the mean of serving our God according to his will, that we transform him not by our vain folly, by bearing ourselves in hand, that he is well honored when we bring in our own pelting trash, as it were to dazzle his eyes withal, which thing is impossible.
Now after that Moses has showed that God is terrible, and that it is not for us to dally with so great a Lord, who can well enough hamper us if we rebel against him; and therefore that it behoves us to live uprightly, & to pity the poor, & o succor them that are oppressed, so as we offer no cruelty nor tyranny to the weaker sort, & to such as are destitute of friends to support them: now after all this he adds, that God is the praise of his people. And it is to the end to win their hearts by gentleness & friendly dealing. And herein we see the God omits not anything whereby to draw us to him, but bury after he has used threatening & put us in fear, to make us to stoop & to stand in awe of him, he comes like a father that should flatter his child, & uses mild
& gentle words, rather than his fatherly authority. Thus you see how our Lord labors by all means to win us; & therefore so much the more to blame are we, and less to be excused, if we cannot be bowed neither by fair means nor by soul, seeing our Lord tries all the ways to the wood, to draw us to him. Therefore does Moses purposely say, That God is the praise of his people, & that he had done great & terrible things for their sakes. For this cause he said, first of all that God is their praise. And by that speech he means, that when we once know God, and he has showed himself to us by his word; his will is that we should glorify him. Mark that for one point.
Secondly he puts the people in remembrance of the great miracles that had been done for them in their going out of the land of Egypt.
For they were as marks or tokens of Gods goodness, so as the people could not but be convicted of unthankfulness, forasmuch as God had uttered himself as familiarly as was possible, to show himself favorable to Abrahams posterity. To be short, we see how God not only uses his dominion & right of sovereignty, which he has over us to make us subject to his law and commandments: but also comes to us as a father, and utters as mild and gracious lovingness towards us, as can be; and all to the end to break the hardness of our hearts.
Insomuch that if we be not moved at his majesty, or if we yield him not such reverence as we ought to do in respect of his sovereignty over us: at least wise yet ought we to be meekened, seeing he stoops to us, & comes down from his peace unto us, as if he should say, Well sirs, assure yourselves I am your father, and therefore I pray you consider well the good that I have done you, and whereby I have witnessed my favor towards you, and let it move you at least wise to love and serve me. That is the very principal meaning of Moses.
But yet by the way, let us mark also that God is never duly honored at our hands, unless we lay all our glory upon him. For when he is termed our praise, by that word he bereaves us of all glory, & shows us that there is not anything in us, whereof we ought to be proud.
Therefore let a man set as much store by himself as he lists, yet in the end he shall come to shame, so as he shall perceive there is not one drop of goodness in himself. What is to be done then? Let us resort right forth to our God, to seek al goodness in him, & let us glorify him for showing himself so liberal towards us, that we may also make our boat thereof, according as it is said by Jeremy, that the rich man must forget his riches, and the strong man his strength, & the wise man his wisdom, and all that ever is of man must be beaten down, that we may fetch our glory at Gods hand, knowing that it is he that executes righteousness, judgment, and mercy. Thus you see what we have to remember in this word, where Moses said that God is the praise of his people. And if we be not moved by that which is told us in the holy scripture, at least wise yet let us open our eyes, and let the often experience of Gods benefits frame us to such humility as we may not presume to commend ourselves any more , but only have our mouths open to praise and magnify the things that we shall have received at Gods hand. For since he shows us so many ways, that all our welfare consists in him, and that it comes only of him, if we will shut our eyes at it like a sort of blockheads, and vouchsafe not ne list not to hold ourselves to the thing that is throughly known and apparent; surely we shall be convicted of bereaving God of his praise, & of bringing him to nothing as much as in us lies, for his benefits are infinite towards us. And therefore let us learn by this lesson, to acknowledge the benefits throughly which God has bestowed upon us: for they be a sufficient business to keep us occupied. If we gather our wits about us to consider Gods goodness towards us, we shall find that we ought to seek our whole praise no where else than only in him. And for that cause does Moses add, It is he that has, done the great and terrible things which your eyes have seen. As if he should say, God needs not to seek here & there for record, or for judges to arraign you: for (spite of your teeth) it shall be proved to your faces, that your God is great, mighty, and terrible. For you were the miserablest creatures in the world, you were in bondage like brute beasts; and your God loved you so dearly, that he has stretched out his arm against the Realm of Egypt, that stately & excellent Realm, that realm so renowned, wherein all the wisdom of the world was enclosed, insomuch that he has made more account of your welfare, than of the Realm. Since it is so, know ye that it is not for you to glory any more of yourselves, but to glory only of him. Assure yourselves that look how many benefits you have received at his hand, so many records have you to bewray your lewdness and unthankfulness, if you acknowledge them not unto him. And so by the example that is set us down here, let us learn to acknowledge gods gracious goodness, & to lay it up in mind, and to make a good memorial thereof, & to call it often to remembrance, that we may be provoked thereby to yield all glory unto God, & to confess that for our parts we be silly and wretched creatures, in whom there is nothing but condemnation, and therefore there belongs nothing to us but wrath, & it is only God to whom all the glory & praise of our welfare pertains. Wherefore let it suffice us that he is ours, and that having given himself unto us, he vouchsafes also to make his benefits common unto us.
Now let us fall down in the pretence of our good God, with acknowledgement of our faults, praying him to make us to perceive them throughly, and that therewithal we may so know the greatness of his majesty, as it may move us to submit ourselves to the obeying of him, and draw us to fetch subjection, as we may frame ourselves to his will, and be no more entangled and wrapped in worldly things; but that we may be so rid of them, as all our seeking may be to dedicate ourselves wholly unto him, that he may acknowledge & accept us for his people, & have his hand always wretched out to succor us at our need. And that in the meanwhile we may patiently bear all the adversities that he shall send us for the trial of our obedience, & so apply ourselves thereunto, as we may not fail to take comfort in his goodness, and to rest upon the same, till he have made us to feel the things perfectly, whereof he has given us a taste already in this transitory life. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth. &c.
On Wednesday the 18th of
September 1555 The 74th Sermon, in which the last verse of the tenth Chapter is expounded, and this is the first
Sermon upon the eleventh
Chapter
22 Your fathers went down into Egypt, in number threescore and ten souls: and now the Lord your God has made you in multitude as the stars of the sky.
The eleventh Chapter
1 Love the Lord your God therefore, and keep his appointments, Ordinances, Laws, and Commandments forever.
2 And consider you this day (for I speak not to your children which have neither known nor seen [them] ) the instruction of the Lord your God, his greatness, his mighty hand, and his stretched out arm, 3 And his wonders and works which he did in the midst of Egypt, unto Pharaoh king of Egypt and all his Land: 4 And what he did to the host of the Egyptians, unto their horses &
Chariots, when the Lord brought the waters of the red sea upon their faces when they pursued, and how the Lord destroyed them unto this day.
I have already showed the meaning of Moses, how that by rehearsing the wonder that GOD had wrought for the delivering of his people out of captivity he showed the Jews that they ought to have been the more confirmable to him, in respect of the favor and love which he had showed to them at all times. For he had always showed by his doing, that his promising to take Abraham & all his offspring into his protection, was not in vain. You see then an evident proof that God having received Abrahams offspring into his free favor, has also confirmed it by deeds, & experience. And thereupon it is to be concluded, that if that people had not been altogether froward, they ought of reason to have served God. And that is the point that Moses shot at. Consider with yourselves (said he) if you be not bound to give yourselves wholly to the obeying of your God. For he has multiplied you as the stars of the sky. Through his gracious goodness you are become so great a number, that even you yourselves may be astonished at it. To be short, if you look upon your body, that is to your state; you cannot but see such a wonderful favor of your God, as you could never have once looked for or hope. Since it is so, there is now no excuse for you if you cannot find in your hearts to glorify his name, seeing he has showed himself so good & merciful toward you.
That the sum of the matter that Moses intended to set down.
And he speaks expressly of the stars of the sky, because of the promise. For God speaking to his servant Abraham, showed him in a vision the multitude of the stars, which is infinite. Even as their be past reckoning (said god) so also shall your seed be. Now then the meaning of Moses in this text is, that Gods saying so was not in vain, & that Abraham was not disappointed of his hope in resting altogether upon the promise: for we see the thing performed before our eyes. And this is well worth the noting. For if God have done us any good, we will indeed for manner sake say it was he that did it: but to be throughly persuaded of it in our heart, that is a very hard thing. Therefore is it requisite in respect of such rudeness, that we should be condemned by Gods word, to the end we may the better consider of his hand & power. As for example: if we had never read any whit of holy scripture, & yet notwithstanding god should have delivered us from some adversity: to say the truth, our own natural wit would put us in mind; to think ourselves indicted to God for the fame: But when we be exercised in the holy scriptures, and have seen there that God reserves to himself the dues of death, & that it is in him to succor us, yea even after a strange fashion when all seems to be utterly forlorn; so as if we call upon him, he will hear our sighs: the performance therefore makes it the easier for us to conceive his goodness, because we be taught beforehand, the same things which we come to find by experience. For why? The word that went before, is as a lamp to give us light. Of our own nature we be as it were blind.
True it is that God enlightens us by his holy spirit: but yet are we still in darkness & cannot see two fingers breadth before us. But when God teaches us by his word; that is as a lamp to guide us & chew us our way. Therefore let us mark well that to profit ourselves by the benefits, God bestows upon us, it is good, yea & needful for us to be put in mind of his promises, & to compare them together God had promised it; & now he has performed it: here we see a testimony that he is always faithful in his sayings, & that a man may safely rest upon his truth. That is the thing which Moses shows us in this text, in that he speaks not simply of the great multitude where into the people had been increased, but also said that God had multiplied them as the stars of the sky, to the intent that every should think upon the promise which was universally known among them, & thereby confirm themselves, inasmuch as God had so kept touch with his servant Abraham: & every man consider thus in himself, Indeed we ought to receive gods simple & single word; although the effect of it were not seen. But now that Gods hand & his mouth go jointly together; so as he has chewed a true proof of his presence before our eyes, and that he meant not to disappoint the hope of his servants; we know that our God has a care of us, & forget us not at such time as we were in the land of Egypt. For the time of the peoples abode there was as a kind of burial in their graves, so as it might have seemed that all Gods promises had been quite dashed. When he drew
Abraham out of the land that he was born in, he said unto him, I give you all this land from one side to another, to you & to your offspring forever. And yet for al this, yet see how Abraham did but sojourn there as a stranger: he was hunted & fain to fleet from place to place, & he trotted up and down like a poor man that had not a corner to hide him in. The like befell to his son lsaac, Jacob was banished thence during all the flower of his youth, & when he returned thither again, he was fain to remove oftentimes in his old age, and in the end
God conveyed him away into Egypt. Thus was that house as it were broken up & clean banished out of the country. And where is the land of Chanaan which was the heritage that God had promised them?
They were bereft of it. Indeed Jacob caused his body to be conveyed thither again when he was dead: but yet did the people abide still in Egypt, & god seemed to have mocked the in saying, you shall inherit this land. But when god brought them again out of the captivity & cruel tyranny wherein they were, it was as a rising again from the dead, & as a taking of them again out of their graves. So then, that people are exhorted in this text, to understand that they ought to impute this redemption of theirs to the promise that had been made long time before.
And we on our side have generally a very profitable lesson: which is this. As often as we fall asleep and mind not Gods benefits so sufficiently as might make us to perceive his working & power: we must resort to his promises, that they may be as a light unto us to show us the good way. Let that serve for one point. And now by the way, we see how God uttered his power in multiplying the people after that fashion. For who would have looked that of threescore & ten persons there should have issued seven hundred thousand & above? It is incredible (if we look no further than to the course of nature) that in three hundred years, threescore & ten persons should increase & multiply to so great a number. Had there come of them ten thousand or twenty thousand, it might well have been imputed to the course of nature. But when it came to a hundred thousand, or a two or three hundred thousand, yea & to so huge a number as seven hundred thousand; all men must needs be abashed at it, & it was not to be thought ever it could have been possible. But we must not measure Gods power by our wit: for it was his will to work after that strange & unaccustomed fashion, that men might be driven to think it to be his work. For if God work after an ordinary manner with us, we be so unthankful, that we take the thing to happen by chance, or by our own policy, or by some mans favor, or other mean which we have sound in the world! & we bereave God continually of his honor.
Indeed we will not say that we purpose any such thing; nay, we protest the clean contrary: but yet for all that men are so wickedly given, that they always deface Gods power & goodness to the uttermost that they can: God therefore is fain to bring us perforce to the acknowledging of his works, so as we must be compelled to confess it is he which helps & succors us. Let us mark well then, that when he multiplied his people after that sort, he meant to work a miracle that had never been looked for, to the intent that men should no more doubt that it was he that spake unto Abraham,& that he had not in vain promised him to become the defender of him & of all his offspring. Nowadays there are a sort of scoffers, who to make all things doubtful, will cavil after this manner; Is it possible that in so short a space of time, threescore & ten persons should grow to so huge a number as a seven hundred thousand? Is it possible? Yea, & if that people had been increased but after an ordinary manner, what would they say then? Came not this of other men? & should we then say that god governs us? Why? the order of nature affords as much.
After that manner would the mockers prate. And thereby we see the lewdness, is in me. For if God go not beyond the ordinary course of nature, they have no sight at all to discern his hand, but (to their seeming)it is fortune or their own wisdom, or some inferior mean of the world. And on the other side, if God lift up his mighty hand, & do a thing beyond mans capacity, and such as men would have thought could never have been done: then will they say, how come this to pass? And they could find in their hearts even to deface gods power quite & clean, under color that it surmounts their reason & capacity.
But for our part, let us learn to do god so much honor, (for so he well deserves) as not to judge of his works after our own fancy specially when they be miraculous.
And here we have as it were a looking glass, wherein to see how God raises up his Church, according also to this his speaking of it by his prophet Esay, Look back to the quarry of stole (said he) where out of you were hewn, have an eye to the womb of your mother Sara. Look upon Abraham your father: was not he alone? yes, & yet have I now made you many in number, as the thing itself declares. In that place
God likens Saras womb to a quarry of stone. See here (said he) from whence you become. How is it possible that such a multitude of people as you be now grown unto, should be drawn out of one quarry of stone? And yet notwithstanding, from thence have I fetched you, all of you are ome from out of that spring. For as for your father
Abraham, what was he? A silly old man foreworn and broken with years. Who would have looked for such a people from out of him?
Now then, learn to know that it is I which have so multiplied you, and that you be beholden to me, for all that ever you have. Thus you see that the thing which we have to gather, is that when God calls his Church & gives it a being, his working is after such a sort in that behalf, that (as said Saint Paul in the first chapter of the first Epistle to the Corinthians) it may well be said that it is he of whom we have our being. And his meaning is not that we were but created of him as mortal men only: but that he has gathered us together to be his people, and that he was inclined to the doing thereof, without any likelihood given on our behalf. Therefore let us first and foremost bear well in mind, to be as it were astonished at the power that God has showed so as we may reverence the thing that passes our small capacity. And therewithal let us understand, that the manner of Gods raising up of his Church, is, that where nothing was before, but men reckoned that all should have gone to wrack: there men are at their wits end to see how things fall out clean contrary, as we find by often experience. True it is that the people which receive the doctrine of the Gospel, are but a handful in comparison of them that refuse it: but yet was it not thought, that things should ever have spread so far abroad as they have done. For when God stirred up the poor Fryer, yea even out of a Cloister or cell: who would have thought, that from thence the Gospel should have been spread far and wide, and that so many folk would have submitted themselves unto it? Again we see that although the whole world have conspired to oppress this doctrine, and that the power of the enemies thereof be such, as they be like enough to swallow it up quite and clean: yet does not God cease to augment his Church continually. It is seen what cruelty is executed against all her children: & yet notwithstanding the holds on still. Seeing then that in our time God has gone beyond all hope and all imagination of man: let us understand that he has renewed the remembrance of that which is spoken here by Moses: namely that out of nothing, it has pleased him to raise up a kingdom to himself in this world, insomuch that at this day there is as great a number of his, as ever there was at any time. If a man compare the children of Abraham, with such as have some knowledge of the Gospel nowadays, it is certain that the number of the present sort is far the greater. And therefore let us learn to magnify the goodness & power of our God. And to the end that Gods glory may be the greater, let us understand that we come up of nothing, & let it be considered it is he which has stretched out his hand, so as all must be fathered upon him, and he must be acknowledged to be the author of all. Thus you see what we have to mark upon that place.
Furthermore the people are warned, not to glory of their own greatness, as if it were said whatsoever you possess, you have obtained it at Gods hand, and therefore do him homage for it with all humility. Therefore when so ever our Lord increases us, so as we have greater prosperity than we looked for: let it not blind us, nor shut up our eyes, but let us always remember to have our eyes upon Gods hand, who had promised to have pity upon us, & has also showed us it by experience. And so you see in effect what we have to mark, where Moses speaks of the increase of church. For like as God raises up a people where none was to be seen before: so also is it his will to repair his church again with his own hand. And to be short, the holy scripture shows us, forasmuch as the Church is the spiritual kingdom of our Lord Jesus Christ: he will also work after a marvelous fashion, when the case concerns the preservation thereof.
Therefore let us trust in him by all means. Let us not doubt but that he which multiplied the offspring of Abraham as the stars of the sky, is as well able to do the like with us still at this day: & therefore let us not be afraid but that God can well skill how to set up his Church again, when it seems at the point to be utterly overthrown. And this is accomplished chiefly in our Lord Jesus Christ, as the scripture shows us. For all that ever was before his coming was but a shadow of things that are nowadays in their perfection. Therefore when the whole world seems unto us to be utterly void of believers & that all is forlorn & as a vast wilderness, let us look up to the stars of heaven, & both consider and hope that our Lord which did once raise up so huge a multitude out of threescore & ten persons, can likewise do as much for his church at this day. And when he has done it, let it not be unto us as a dream, but let us be amazed & astonished at it, forasmuch as it shall have surmounted our natural wit and reason.
But let us come now to the conclusion Moses makes. Therefore love the Lord your God, keep his Laws, his statutes, his commandments, his rights, & his ordinances, even forever. Hereby we be done to understand, that when we once know Gods grace, we must be the more inflamed to give ourselves wholly to the serving of him, accordingly as S. Paul found not a more vehement & effectual persuasion, that that same where he said, Brethren I beseech you & adjure you by the pity & mercy which God has showed towards you.
Because S. Paul saw men flow & negligent, yea & even the faithful, (for it is they to who he directs his doctrine) have need to be quickened up & pricked forward: therefore to give the more liveliness to his exhortation, he takes this for his ground, & said: brethren, I beseech you by the mercifulness of God. As if he should say how hard hearted so ever you be, yet must the great number of the gracious good turns which God has done for you, have some power to mone you, & to set your hearts on fire. Were your hearts as cold as ice, yet must you needs be moved, & you cannot but feel how gracious and liberal your God has showed himself towards you. Now therefore when so ever we find not ourselves sufficiently disposed to serve
God, but that we be held back and indered by the vanities of this world, and by our own fleshly lusts, let us put this saying of S. Pauls in ure: when we be entangled in our delights, let us come back again
& say: what? Shall God have lost his labor in showing himself so good towards us? & shall we become unprofitable people towards him? We be his Vineyard, and he has dressed us, & we bring him forth no fruit but wild sower & bitter fruit, such as were able to choke one: & shall we by our naughtiness defeat the grace that God has showed towards us? After such manner ought every of us to rebuke himself, when we live not as we ought to do. But when instead of going forward, we go back, or else he weltering in our own idleness: let us bethink us of gods benefits, & keep a register or book of remembrance of them: & thereupon fall to concluding that there remains no excuse for us, if we make not some acknowledgement unto God, of the mercy that he has showed towards us. That was the thing Moses aimed at. Therefore love the lord your god (said he) seeing you know him to be such a one.
And further besides the thing that we have seen already, which is that the true performance of the law begins at the loving of God: here
Moses tells us, that Gods intent is not to be feared like a prince that desires no more but to have his subjects to stand in awe of him, & therefore will not suffer any man so much as once to quench against him, but will have them to do all that he commands them: but that God comes to us after a more loving manner. Truly if we consider well what the princess of the earth are, they be but smoke or very worms of the earth: but yet are they to be honored, because god has printed his mark upon them. Albeit that they be nothing of themselves: yet are they so full of pride, their subjects must be fain to put it up quietly at their hands, though they would set their feet upon the throats of them. And they be so far of from considering themselves to be shepherds or herdsmen, or to owe any duty or good demeanor towards their people to their own seeming, the world was created lonely for themselves. They pass not for meek & quiet reverence: but they will needs have an enforced & constrained bondage. But behold, Our God whole majesty is so great, that even the Angels of heaven are fain to sink under it, even he I say stoops down unto us, & said, love me. He could have said, stand in fear of me, & tremble at my speech, or else you shall feel that there is such a glory in me, as you must needs be overwhelmed by it. Nay, he uses no such speech, but said: true it is that I am to be feared, for I have sovereign dominion over heaven and earth, & therefore it is not for any man to dally with me as with his fellow, for if he be so malapert with me, he cannot but go away with confusion. Now then, my desire is that men should reverence me: but yet would I also that you should come familiarly unto me, & that you should come boldly as to your father. And that is the cause why I require love at your hands as the chiefest thing that I like best of. Love me therefore, & show yourselves to bear me hearty good will. For my mind is not to draw you to me by constraint of fear, my mind is not to rule you like Oxen
& asses. My intent is to hold you as my children, without exercising any tyrannical lordliness over you. I would have but a fatherly authority over you, & that you likewise should serve me with a childly love, & give yourselves wholly & obediently unto me. Thus see you that two points which we have to note in Moses concluding, that the people should love the everlasting their God. For if we will perform gods law well, we must first & foremost love him before all things.
Well may we be busy with our feet & hands, so as we shall be blameless before men: & yet shall all be nothing, except God pale & our affections, and that we serve him with a good will, & with a free and unfeigned heart. That is the one point. The other is, that we must understand how God applies himself to us, & fashions himself to our capacity, in that his will is not that we should stand in fear & terror of him, but that we should rake him for our father, according to his calling of us, which is so gentle and so full of allurement, as though he would set up in his lap, because he has adopted us to be his children. That is the effect of the things which we have to remember here.
Now as touching that Moses adds, that men should keep gods observances, his statutes, his judgments, his rights, h is ordinances, his commandments, & his decrees: I have declared already heretofore why he sets down so many words. For it had been enough for him to have said shortly, Keep the commandment of your god, you have his law, which is the certain rule, hold yourselves to that.
But Moses thinking it not enough to have spoke simply after that manner, to the intent to express the contents of the law, & what doctrine we have to gather thereof, sets down Statutes, commandments, rights, ordinances, & observances. And why is that?
To do us to understand, that there we have the full perfection of all holiness. We know that in all ages men have been tickle headed: & that their failing to serve god simply & purely, has sprung of this that every man would needs be casting of some piece or collop of his own making, to the things hat God had commanded. And thereof come all the superstitions that are at this day in that world. The very ground (say I) from whence all the devilish superstitions wherewith gods service has been corrupted, is that men have not thought t enough to have observed the things that God commanded, unless every man added somewhat more of his own devising. But now God to hold his people in awe, said thus: In my law you have rights, ordinances, statutes, &c. And to be short, when you have throughly examined the rule that I have given you, you shall find it perfect & without want of anything. Therefore play not the loose colts: but be contented to serve me simply, according to my will: & add not anything of your own brain. You see then that as well in this text as in other without number, (for you shall find at that left two hundred of the like)
Moses endeavors to magnify Gods law, to the intent that men should not esteem it to be of insufficient authority, or but as able to teach us by halves: but that they should know it to be their duty to hold themselves wholly to it, so submitting themselves to the same, as they may give over their own wit, & not take upon them to be wise in their opinion, but ut only answer: Let GOD be obeyed, according to the prayers which he has commanded folk to make with this solemn protestation Amen, so as there may not be any replying at all to that which God has once uttered with his mouth. And that is the very cause why the word Keep, is set down here. For men will needs have many things to keep, and they bear themselves in hand, that they have kept the law very well, after what fashion so ever it be. But our Lord tells us that we have things enough to keep and to observe, in following his law, so as we need not to add anything to it.
Furthermore to the intent that the people may be the more moved, Moses confirming here the matter that we heard even now, said thus: Bethink you therefore: for it is not spoken to your children which have neither seen nor heard of it, but to you yourselves which are witnesses of the great miracles, mightfull works, and tokens which God showed in bringing you out of the land of Egypt, and specially in your passing of the red sea, where he wrought with a wonderful power. For what a thing was it that the sea shrunk aside to make you way to pass through it? And that afterward it swallowed up all your enemies, that followed you with so great puissance, that you thought yourselves utterly undone? You have seen those things with your eyes said he. What a thing were it then, if you should forget such wonderful works of God, and suffer them to vanish away? Might it be imputed to any ignorance? No, but to unthankfulness, & it were malicious spitefulness for you to tread the things so under foot, which God has showed unto you.
And whereas he said. It is not spoken to your children which have neither seen nor heard of it: He means that he speaks not of them as that be spoken afterward. True it is that at this day when we read the story of the deliverance that was wrought at that time, we ought to be moved at it. For it is an everlasting evidence of the care which God has had of his Church. And in the same we have a finely picture to show us how God draws us as it were out of the dungeon and gulf of death, by choosing us to be of his house, and therefore it behoves us to make our profit of the things that were done then, although we saw them not. But here Moses reasons thus by comparison. If I speak to your children (said he) yet were it their duty to make their profit of that things which they were taught: and although they have not seen the things with their eyes, yet ought this recording of them, to do them good. But as for you, you ought to be better advised in taking heed to the things that God has showed you. For your thanklessness is double, & much sorer shall your condemnation be, if you profit not by them. What can you allege for yourselves, if you give not yourselves wholly to the magnifying of such grace, that is to say if you honor not God, seeing he has bought you so dearly, and showed that he sets so great store by your welfare? Seeing that God has showed himself to be such a one towards you, what is your duty?
Here we be put in mind that when our Lord has made us to find favor by experience, if we profit not by it to serve him with the better courage and earnester zeal, it must of necessity come to account, & we must look for more horrible damnation in reward of such unthankfulness. But now let us see what we become the better by gods benefits. Has it not been sufficiently seen & perceived in our time how he has helped us at our need, & how he has stretched out his mighty hand? If every man would acknowledge for his own part, how many ways god has showed himself bountiful towards him, surely we should be at our wits end. Again, let us look upon the state of the Church in general. Has not god wrought after such a sort on all sides in our days, as if we be not very monsters, or at leastwise worse than brute beasts, we must needs perceive by his miracles, that he went to show here how he reigns in heave? But now let us see how every of us is stirred up thereby, to serve him. Nay it should seem we seek nothing else but towels to hid our eyes withal, and that we believe not the things which are & ought to be most apparent to us.
Yet was not this doctrine uttered to no end. For if God have showed us by his deeds, that he dwells among us, & have reached out his hand from heaven, to prove if all power belongs unto him, and that he will be the savior of his church, & yet we believe it not, but play the blind buffards, and turn our backs upon him, shutting our eyes willfully when we should take most heed to consider in what wise that Lord has showed himself to be the father & savior, both of ourselves & of all that are his: what excuse will there be for us? You see then here is a lesson that touches us. For if ever God uttered himself: surely we of our time have seen such deeds of his, as are worthy of remembrance. And who men shall rehearse them a hundred years hereafter, (if the world endure so long) it is certain that they shall serve to make them ashamed that shall have heard them spoken of, so we may well say, (as is said by the prophets) that the strangeness of them shall make their ears to glow that shall hear of them: for that is the manner of speech which the Prophets use in such cases. And we have seen those things, and had experience of them. Now if the report of them in time to come, ought to move the people that shall be then: although they shall have had none other knowledge of them: ought not we much rather to be moved by them now presently? Ought they not to pierce our hearts? Must not Satan needs have utterly sorted us, when after such perceiving of gods benefits & power, we see nothing at all, but go on still & conceive nothing? Is such blockishness to be borne with? No verily. And therefore let us bethink ourselves, & consider well how god has wrought in gathering us together, & in that we can worship him purely as he requires. Who is he, (be he a citizen born or a stranger,) which has not cause to say, look how my god has so uttered himself to me, as if I had seen his hand come down from heaven to me in some visible shape: For what hope had they which are here townsmen born, to be either in liberty, or to be but even a mean people? Insomuch as it seemed that all should have gone to wrack, & come to utter ruin here this time. As touching the Gospel, this title was but a hellish gulf of superstitions and nd devilishness, (as was to be seen everywhere) and all manner of abuses, idolatries & practices of Satan did so reign in it, as there was no likelihood that ever there should have been any rooms for Gods grace: And therefore those whom God has visited so lovingly, and to whom he has vouchsafed to come home into their houses to seek them out, have good cause to glorify him: And as for them that are come out of foreign countries, and are gathered together here as it were into one flock; what can they say, but that our Lord has performed that thing towards them at this day, which he spake so long ago by his prophet Esay: namely that he would make chariots and wagons trot space through the world, to bring folk from all coasts to serve & worship him in his Church? Now then if we look not up at such things, surely it will be no excuse or shift for us, to say: I thought not on these things, because they were not known to me: for God shows us the apparently enough, so as we need but to open our eyes to see them. Thus you see how we ought to practice this lesson nowadays, where it is said I speak not to your children which might reply that they never saw nor heard of these things. For look what you ought to know as concerning Gods power, he has done you to understand it by his deeds.
And now by the way let us be contented with the experience which we have had of the goodness and power of our God, in his redeeming of us from the endless confusion wherein we be all born in Adam.
For what is our original? Whence does God draw us when he vouchsafes to have us to be of his flock? From our mothers womb we bring nothing with us but true cursedness: we be heirs of endless death: we be forlorn & damned: if God should judge us after our deserts, he should needs be our enemy and adversary, and employ all his power against us. Now is our nature be so graceless & froward, that as long as it bears sway in us, it bends itself against God: must we not needs also wage battle against him? Yes: for look how many lusts be in us, so many defiance are there, as is our purpose were to arm him to vengeance against us. Yet notwithstanding it has pleased him to pull us back. When God take us so to him to be his people and of his household, it is more than was his delivering of the Jews out of the thralldom of Egypt. For that was but a figure of this redemption that is wrought by our Lord Jesus Christ. For his delivering of us is not from thralldom to some earthly & mortal prince: but from the gulf of hell, & from Satans bonds. Where does God take us when he vouchsafes to call us to him, & to make us feel his grace? Must some messenger be fain to bring us news from far? Let every of us look upon himself, and we shall find that as in respect of ourselves, our state is nothing but eternal death. Therefore to apply this doctrine to our use, we must understand that when God calls any of us to him, it is more than if he had rid us out of all the bondages and slaveries of this world, yea even of the cruelest that could be endured. Let us know that: and also let us apply ourselves advisedly to the considering of Gods works: for that is the thing whereto the scripture brings us, to make us perceive the benefits that he has bestowed upon us, that we may fare the better by them. And it is also a way to bring us to the knowing of God, and to provoke us not only to worship him as our God , and to make us stoop under his glorious majesty: but also to bear him such a childly love, as to come unto him willingly, and to yield him such reverence, as he may accept us and owe us to be his, for our Lord Jesus Christs sake.
Now let us cast ourselves down before the heavenly throne of our good God, acknowledging our wretched sinfulness, that we may be wholly cast down before him: & yet notwithstanding, praying him to vouchsafe to admit us in the name of our lord Jesus Christ so as we may not be shake off at his hand, though we be worthy of it, but rather that he bear with us of his infinite goodness, until he have conveyed us quite & clean out of this world, & clothed us again with his own righteousness, & with the perfection which he has promised us. And so let us say, Almighty god &c.
On Monday the 23rd of
September 1555 The 75th Sermon which is the second upon the eleventh
Chapter
5 And what he did for you in the wilderness, until you came unto this place: 6 And what he did to Dathan and Abiram the sons of Eliab the son of Ruben: how the earth opened her throne, and swallowed them up with their households and Tents, and with all the substance that was under their feet, in the midst of all Israel
7 For your eyes have seen all the great works of the Lord which he has done.
8 Therefore keep all the commandments which I command you this day, that you may be strong and go in and possess the Land, whereunto you go to possess it.
We have seen heretofore how Moses has told us, that such as have been witnesses of Gods wonders; are much less to be excused than such as have but only heard that things by report, and have not seen them with their eyes. For when God has been so gracious unto us as to show us his power to our faces; it must needs be that we be too blockish, if we be not mindful thereof. When our children shall but hear of it, shall become them to be moved at it: & what ought then to be done in the very presentness of the things? Hitherto Moses has showed after what manner God had dealt with his people through his goodness for he had behaved himself as an utter enemy to the Realms of Egypt, to show himself to be the savior of the linage of Abraham. It is a benefit that ought to be very highly esteemed, when God chooses us after that sort to be his: which is not for any worthiness that he finds in us, but of his own only goodness, in that he vouchsafes to prefer us before others, so that although we be no better than they, yet he takes part with us, and fights for us at our need. If folk do trouble and torment us, and God be always ready to succor us; is it not such a bond, as if we keep it not unbroken, the very world may condemn our malicious frowardness. Now after he has spoken of the wonders that were wrought in Egypt, & in the passing of the red sea, he tells them briefly, that they ought to consider well, how God handled them in the wilderness. And under that speech he comprehends the thing which we have seen expounded heretofore: that is to wit, both the great number of benefits which they had received at Gods hand, and also his chastisements: for both of them ought to teach us to fear God, & to walk in his ways. If he do us good, it is to draw us to him by gentleness, that we should worship him. And if he correct us for our faults, it is to meeken us, that we may learn to bear his yoke, & to serve him as becomes us. Moses therefore comprehends here both twain of them: As if he should say, Seeing that God hash fed you with Manna, without any travel or labor of your own; ought you not to give yourselves all wholly to the serving of him? If a mortal man had kept you in his bottle & maintained you with food & apparel, should you not be so bound unto him, as your whole life might be answerable to such a benefit? Behold, God has maintained you in wilderness, by sending you Manna from heaven. Now then if you should forget such a gracious good turn, what an offence were it?
Nay, he has not only lent you Manna: but he has also preserved your garments, so as they have not but marred not outworn by the space of forty years together. He has showed himself to be your guide in the night, in giving you a visible sign by fire; & he has kept you likewise a daytimes from the heat of the sun, by spreading his clouds over you.
In all sorts he has tendered you as much as was possible. When you were thirsty, he made water to come gushing out of the rock that was dry before. To be short, he left nothing undone, whereby he might show himself a loving & liberal father towards you. Now then what can you less do, than yield yourselves to the obeying of him? Again, remember what he did, when you murmured against him for your fond lusts sake. Did you not then feel his heavy hand for your labor?
When you required flesh, indeed he sent it you; but he made you to pay dear for the shot: for the meat was as good as a choking of you.
While the meat was yet in your mouths, his wrath came down upon you. Again, when you misbehaved yourselves in whoredom, you know that his hand strake you in such sort, that a great number of people perished among you. When you were disobedient to his mouth, he set a fire among you, consumed you until the brazen serpent was set up. All manner of ways therefore have you been chastised at Gods hand; so as if you be not mindful of it, you be worse than brute beasts.
Now after that Moses has declared all these chastisements: he infers an example that was notable and worthy to be born in mind above all the rest: that is to wit, of the rebellion that was made by Coree, Dathan, and Abiram. For (as is declared in the sixteenth of the numbers), these three with another of the tribe of Ruben, made insurrection against Aaron, laying to his charge that he had usurped the priesthood, which was an office of great authority among the people. For Aaron was there as in person of our Lord Jesus Christ, & went into the Sanctuary to make atonement between God & the people. Now it spited these men, that they could not come to the like dignity, & therefore upon envy they would needs stir the people to a commotion, saying: What? This is a derogation to the prerogative that belongs in common to all of us that are the children of Abraham.
God has sanctified us, he terms us his heritage and a priestly kingdom: & yet you see here how Aaron and his children have taken that thing peculiarly to themselves, which belongs generally to the whole people. Therefore let us maintain our right, & not suffer this dignity to be turned to a state of inheritance. This was their pretence: but indeed they did it of great spite. For first of all God had well provided beforehand, that there should be no indirect or wicked suspicion against Aaron, & his children for the priesthoods sake.
Moses was the leader of the people; he was the setter of them at liberty, & therefore there was good likelihood that his offspring should have been preferred before all others. He had children: & yet he took not the priesthood unto himself, but left it to his brother.
True it is that he made no choice, god did that. But howsoever he fared, to the intent that the law and the things that depended thereupon should not be suspected: Gods will was not to do Moses so much honor as to make him the priest, but he was fain to stand humbly aloof with the rest of the people worshipping God, when Aaron his brother went to carry the names of the people of Israel into the sanctuary, & to offer sacrifice to God in their behalf. And what were his children? They abode my inferior degree, without advancement to the dignity, which remained to his brother Aaron.
Whereby God showed that those things were not done upon ambition or worldly covetousness, but that it was his own doing, who had set down the order that should be kept in his Church and Temple. Notwithstanding all this, those lewd persons fell to rebelling; & charged Aaron falsely with usurping the dignity of the high priesthood. So was God fain to maintain his own doing. And thereupon Moses laid unto them, How now? What is Aaron? As if he should say, has he thrust himself in of his own head? No: & now although he be of Gods advancing to that high and honorable state, yet if you consider all things aright, he does but only serve you. But those malicious creatures were not contented with that. We be sanctified (said they) we be gods people; & what are you more? In this case god was to put to his hand for the redress of it: And according as was commanded by Moses, Tomorrow (quote he) let every of you bring his sensor, & you that are the chief of this rebellion, (for they were as then to the number of two hundred & fifty) come together, & you shall see by your offerings, whether parties service is best liked of God. This done he said unto the people, Assure yourselves that if these folk do die the common death, and that God lay not his hand upon them in your sight, so as some horrible & dreadful punishment do not light upon their heads: I am contented that you shall not esteem me as sent of God. But if you perceive that god make good the thing that I have uttered with my mouth, then be you sure that I have done nothing on mine own head, but that I have faithfully performed that which was enjoined me from heaven. Hereupon the earth opened and swallowed up those rebels that had made the insurrection among the people. And when this was done, the people forbear not to murmur still & to say, See here I pray you, how Moses and Aaron fall to destroying of Gods people.
Those whom God has chosen must be fain to perish at their pleasure, to maintain their priestly dignity, and of the same number are we also. What an unkindness is this? You see here how God had wrought a miracle that ought to astonish & amaze the whole world, yea even the very brute beasts & all: and yet this people which reported themselves to be chosen and holy, cease not to repine & rebel still of malicious set purpose, against God and his hand that was openly to be seen. God was fain to ratify Aarons priesthood yet once again: whereupon he commanded that every of them should bring a wooden staff with their names written upon them and put them altogether, so as they might not be discerned as under but by the sight of the names. These Staves were laid before God in the sanctuary: & when they were taken thence again, Aarons staff that had his name upon it did flourish, & all the residue remained dry: whereby God showed that he had chosen that house to the High priesthood.
Of these things does Moses here put the people in remembrance, to do them to understand, first that if they dallied any more with God by seeking any change, or by attempting anything against the commandment of his word: they should feel his vengeance in likewise as they had seen it light upon Coree, Dathan,& Abiram, and their partakers. Besides this, he tells them of their spitefulness, how they had provoked God again; even after they had felt his justice: that intent they should no more return to such doings, because that if they abused Gods patience & bearing with them for that one time, he would in the end use that greater rigor against them. And so you see what the intent of Moses was. Now hereby we be warned to consider well with ourselves, that when so ever any fault or offence is committed among us, &God has laid his hand upon us for it: we ought to bear it so printed in our hearts, as it may make us to keep his commandments, as Moses adds afterward. For it is not enough for us to know the bare story: but we must also apply the same to our instruction. So that if god have corrected us gently, we must acknowledge his fatherly goodness towards us. And from thenceforth let us not provoke him any more, but to the intent we may keep ourselves from offending, let it suffice us to know that he cannot away with sin. That (say I) is that thing whereof we be warned in this text. And herewith all let us also have such humility printed in our hearts, as to be continually sorry for the faults that we shall have committed. And if our God have been so gracious as to execute his wrath upon some others, let us be well ware that we wrap not ourselves in the same condemnation with them, by taking their part.
Nay, let us shun them a great war off, and let us have nothing to do with them, if we intend not to provoke the wrath of our God. That is the effect of the matter which Moses speaks of here. And it is written for our sakes, to the intent that every of us should have an eye to himself.
I have told you already, that the things which were spoken as then to the people of Israel, do concern us likewise. After what sort have you felt Gods hand? I mean as well those that are Citizens born, as those that resort hither from strange Countries. Is there any of us that has not perceived gods wonderful power in his deliverance? For has not this Town been as it were appointed to ruin and destruction? Was it not likely that it should utterly have perished, and that there was none other remedy as in respect of the world ? Yet has God reached out his hand after such a fashion as the world has seen an incredible alteration. It was as a dream, men would never have thought it: even they themselves that did service in it, were astonished at it afterward.
Now then, if this be forgotten, on whom shall we lay the fault? And God has not only given liberty to those that were in bondage, and drawn them out of the gulf of death at inch time as it was looked that all should have gone to havoc; but also vouchsafed to see up his kingdom among them. He has planted his Gospel here, he has set up his chair of estate here, here has he chosen him a sanctuary & a place to dwell in. And as touching them that are come from strange
Countries, how has god reached his hand to them? Were not they also as it were in the gulf of hell, when they were in the cursed
Popedom? You see then how we be gathered here, altogether under the hand of God. And therefore well ought we to esteem this grace, and not only to preach it with our mouths, but also to show throughout all our whole life, that forasmuch as our Lord has gotten us to him, we be illing to be his, & thereupon endeavor to please him in all things. Unless we do so, surely there will be no excuse for us, but that we shall be a hundredfold more blameworthy, than those whom God has let alone, so as they continue still in their old trade, without finding him so gracious & favorable towards them. Besides this, Gods working in our behalf has not been for once & away: but if we look well upon his maintaining of the state which he has established in this city; there has not been any year wherein he has not renewed his miracles, & made it appear openly by some notable sign, that he has had a continual care of us, and that he has never forsaken us. And indeed we be worse than blind, if we perceive not that our life hangs as by a thread. For there needs but turning of a hand to dispatch us all: one conspiracy was like enough to have put the whole church of God in danger of destruction. But yet for all this God has preserved us. And after what fashion? We cannot tell. Had we any drop of wisdom, surely as oft as it came to our mind we would be astonished at it & say; Lord, how far has you exceeded; expectation of men! Again on the other side let us mark, let us mark I say how God has lifted up his hand to punish such as went about to trouble the order of his Church, and to overthrow the building which he had set up by his Gospel. For it is certain that he has punished them, to the end that we should take instruction at their cost. He has been so gracious to us as to let us see and know his vengeance, and yet we ourselves have been exempted from it: not for our own deserts, (for there is none of us all, but upon due examination of his doings, he shall find him self faulty) but because it pleased God to spare us. Nevertheless he has showed us as it were with his finger, that it is not for any man to provoke him: and that if any body step up against him, he shall find himself too hardly overmatched. This (say I) has been told us sufficiently. But what: God works, and we have no eyes to see his working: & although we have, yet do we willfully shut them against him. Yea & (to go no further,) let us apply this story to our own use. Truly I touch things as soberly as I can; but yet is not the holy scripture written to end we should but only know what was done to the people of Israel: but to the end we should consider the likeness that is between them & us, that when the like matters befall among us, we might do ourselves good by the warning peals that are given us by them. According whereunto S. Paul said, that the things which God did at that time, are as a picture for us to look upon, to the end we should refer all to our own profit: For the end of time (said he) is come upon us, and we see now the perfection of the things which God had but begun as then.
And here is mention made of Coree ,Dathan, and Abiram, that is to wit, of such as could not abide the observing of things in such sort as God had then commanded them by Moses. True it is that they processed themselves to be Gods chosen, & the children of Abraham: mark that for one point. For they alleged that they were sanctified; their intent was that their circumcision should be as a va:r.1E for them that they were a holy & sacred generation. But yet for al that, they would none of the priesthood, at leastwise not as God had ordained it, but every of them would have it to himself. Now I pray you, have not we for our part seen the like rebellion against God & his word? For wherefore has all the skirmishing bin, both against the doctrine & against the discipline of the church with such rage: but to displace the order that God set among us? When heretics, (yea even such heretics as brought mo blasphemies than ever were heard of since there was any Christian Church) came hither: they were maintained here with tooth & nail, & openly, yea even by such as fate in the seat of justice: in so much as they took part with them, and showed them as much favor as Turks should have under Mahomet.
Afterward when other heretics came hither to bring in Freewill again, & to sit it up to the derogation of Gods grace, blaspheming his election and Providence: they had those men for their Patrons &
Advocates, which ought to have been their Judges: & those spake for them in our presence, and that with such impudence, as if they had bent themselves like bulls to strike us with their horns, & to let themselves as shamefully as could be, against God and his doctrine.
This have we seen. Again, when things were showed them so plainly by the holy scripture, as would have been received even among the very papists, and when so clear and evident texts were alleged, as could not be gainsaid, which things we not only spake by mouth, but also gave them the articles in writing, &set down the sentences of the scripture whereby the truth was pointed to as with ones finger: They were not ashamed to reject all, but stepped forth proudly still, as it were to say; we will sight against God whatsoever come of it. True it is that they spewed not out such sayings with full mouth, for they protested still to hold themselves to the Gospel. O ( said they) our desire is to have the Gospel. Yea but what manner of Gospel? A tavern gospel. There was no talking among them of the grace of our Lord Jesus Christ: For it was a common by word among them to say, There needs no more to be known than that which all of us know; that is to wit, that we must love God and our neighbour. And what needs there so much preaching for that matter? If a man replied hereupon & said unto them, how can you be? If you will have preaching to cease & the Sacraments to be superfluous, then must the whole order which God has let in his church be disannulled: Well (would they say) then let the Gospel be preached simply without such storming. And again as touching the Sacraments, belong they not to us as well as to you: Why not? would we that there should be no more order kept? Nay we can minister supper as well as you preachers. Such things as these (I say) were seen and heard. But is Coree, Dathan, & Abiram be condemned here by the holy ghost, to have intended the breaking of all order: I pray you what shall a man say, of those which have fought so manifestly against god after this fashion? For these things were not done of ignorance. Although they be so shameless as to say still, we have meant no such thing yet is their heir malice too too apparent. For had no man spoken to them of it, or had no man pointed them as with his finger to the texts of the scripture, so as it might have been said, see here the will of God, there is no difficulty in the matter, it needs not any scanning as though there were any doubtfulness in it, see here the open text: [they might have had some colour for their pretence]. But seeing that things were so showed unto them, & yet they continued willful still: see you not that it was an open making of war against God? Is it not to be seen also what pretence was made by Coree, Dathan & Abiram?
Out of question, their sayings were after this manner: Why? If Aaron have the high priesthood alone to himself, he shall have all superiority, & what shall we be? Even so stands the case with these men: to their seeming, all were marred on their side, if God should bear the sway. But god will bear the sway by this order, and we see it is no impeachment at all to the civil power which is a thing utterly distinct from it, neither can anything better maintain Magistrates in their sovereignty, forasmuch as the order of Gods Church is spiritual, so as it meddles not with the punishing of mens bodies, nor with penalties, nor with imprisonments, nor with such other like things: but all is referred to the word & the sacraments. Seeing this is apparent does it not serve better for the establishment of Empires, kingdoms, & Lordships: than if there were nothing else to be had than a confuted tyranny, where nothing were reserved unto God & to our Lord Jesus Christ? And therefore when men strain themselves to the uttermost of their power to overthrow the order, do they not fall to spitting in the face of Jesus Christ to spite him withal? For it is his will to reign among us, yea & he will have his kingdom to be in us.
Now then, when he chooses men & sets them up to govern his church in his name, is it not too shameful an unthankfulness to say, we will not admit it, but thrust it from us? As who should say, they would make men believe that the Consistory were a thing utterly severed from Geneva itself, whereas God has granted us the grace to make it a member of the body. Now then, to dismember Jesus Christ by separating the things which he has joined together, is it not a setting of themselves openly against him? We see then that these rebellions have happened among us: & who is to be blamed for it? Truly the heads of the sedition are to be seen, and the perceiving of them has not been at some one time, or a day or twain ago, but it is now a seven or eight years since it began, insomuch as Gods children have been fain to groan and sigh under their burden, & to cry out alas, beseeching God to have pity on his poor Church, seeing it was in such a burly burly. Things went worse & worse, and one licentiousness brought in another, so as they bare themselves in handy all things were lawful for them. And yet notwithstanding, of all that while they did but double the stings which they had felt before in their wicked consciences, by thinking thus with themselves: What?
We can never hold out, except we lay our heads together to fortify ourselves thus & thus. Hereupon they made continually new provisions. And after what manner? By practicing all manner of treason & disloyalty, & by applying their minds to all wicked shifts for the maintenance of the thing that they had misbegun. But in the end our Lord wrought. And what have we to consider therein? That we be worthy of blame. For although those folk did fight openly against God: yet would he not have suffered such miseries to have happened among us; but for our offences. And therefore let us consider that seeing he has so punished the parties that came to set themselves o apparently against him, & made their reckoning to overthrow ally that he had builded: he has schooled us at their cost, & therefore we ought first of all to thank him for his sparing of us, and that he wrapped us not in the confusion that was prepared for us, but has put a miraculous difference between them & us. Thus you see that the thing which we have to mark, is on the one side Gods mercy in bearing with us, & on the other, the punishing of a few folk, which ought to serve us for an instruction to teach us to fare the better by it. For it is certain that thereby God has showed us, how it is his will to have things go peaceably, & to keep their ordinary course according to his words. For it is not for men to pretend Gods name falsely in this behalf, to swarve aside one way or other. The ministers of the word & such as are appointed to be preachers, must for their part be able to protest before God, & to show openly before men, that they neither be nor & desire to be counted any other, than as persons to whom God has committed charge of preaching & of administering his sacraments with such pureness as things may not be corrupted in the church. When it is so: let us understand that we must submit ourselves thereto, & that we shall win nothing by striving against it, but Gods hand must needs be always against us. For he forgets not what he has ordained, but will maintain & defend the fame continually. Therefore let us learn to leave the seeking of any change against Gods ordinance. Let us look upon the rule that is contained in the holy scripture, & let no man attempt to encounter it by any manner of means. Let us rather die than alter anything, or attempt anything against our God. Let us be as sheep, if we will have Jesus
Christ to be our shepherd. For whatsoever he is that has not a meek heart like a lamb, is unworthy to be counted of Gods Church, because our Lords Christ will not be our shepherd, but upon the condition.
That then is the thing which we have to bear away in the first place.
But let us also look well upon the maliciousness of the Jewish people, & take good heed that we become not like them. Sothly it is a terrible case that God should show forth his power so upon rebels, that the very earth should open and swallow them up with their wines and children. There were to the number of 250 that had murmured against Moses and Aaron, which were all rooted outing open sight of men, so as men saw that God wrought from heaven: & yet notwithstanding complaints were still cast forth against Moses and Aaron, men charged them with all the blame, all the fault was laid in their necks. Seeing it was so, must it not needs be that people was exceedingly hardhearted? Yes: but let us now look into ourselves. For we also are guilty of the like maliciousness nowadays in that behalf.
For there are number to be seen which foster poison in their hearts, & are willfully wedded to wicked matters, and yet know neither why nor wherefore. If a man ask them what it boots them: they cannot tell, saving that the devil has so carried them away, that they be easily won to maintain evil matters, and to murmur and grudge: and therewithal they fall to running upon those that cannot do withal, for none other cause but that they endeavor to maintain the things that concern God. How have we had an eye to the things which God has done beyond mans expectation? He wrought of all the while, when no man thought it. There were neither judges, nor people, nor ministers of the word, that ever thought upon the things that are come to pass. Well: is the thing done & past? and do we not perceive that God pitied us in the end, and that thereby he meant to school us, and that we should be mindful of that deed forever? Why consider we not that he laid his hand upon us to humble us, to the intent we should henceforth live in all subjection under him, & according to his order? Are they not too too inexcusable, which cannot make their profit thereof? Yes surely. For it is as a willful shutting of their eyes against Gods works. But no marvel if things be so out of order nowadays. For we see that in the countries where the Gospel is, there is more inordinate liberty & more lewdness than is among the papists. Whereby we may understand, that God does justly give them over. For when men have heard they gospel and will not believe it: they must needs always become devils incarnate and as bad as monsters, so as nothing may be seen in them but cursed disorder.
Indeed the Papists, forasmuch as they be deadly enemies unto God, are well worthy of the reprobate mind wherein they be. But as for them that boast of the Gospel, & make a mock of it, utterly refusing all good doctrine, & fighting against god: must not God needs utter greater rigor towards them, as men see he has done? And a man needs not to look far for the matter. Let us but look a little about us & we shall see the Gods vengeance has broken out to the uttermost, upon those unhappy creatures which do so refuse his grace daily offered unto them. Now then, is those kind of folk conceive rancor against all goodness, what get they by it, but that they heap up still greater punishment upon their own heads? But as for our part, let us learn to keep ourselves in array under the standard of our God: and then let us assure ourselves, that as he made Aarons rod to flourish in spite of all the rebels so will he also make the order to flourish which he has set among us. Let us wait up on him, & rest upon that order: and in the meanwhile shroud ourselves under his wings, and not seek any thing against his preeminence & dignity, but honor him all of us both great & small. If we proceed after that fashion, we may well hope that as he wrought then, so will he continue also towards us.
But by the way let us bear in mind what Moses said here. Bethink yourselves (said he) even to keep the commandments which I set before you this day. Hereby he shows us whereto the minding of the chastisements which we have perceived to have been done by Gods hand, should serve us. Namely to bring us unto his obedience. For if we think to quit ourselves by condemning such as have so troubled gods order, & gone about to overthrow the doctrine of our Lord Jesus
Christ: and yet in the meanwhile do play the same pageants, and follow their footsteps within an hour after: surely you shall be double punished. We see what befell to Jehu, and it is a looking glass for us to behold continually. For if a judge turn his one hand unto bribes, and punish thieves with the other for his own profit: is not he himself worthy of double punishment? Even so stood that case with Jehu.
True it is that God used his service in punishing the idolatries & abominations of Achabs house: but yet for all that, Jehu himself followed the same, & therefore was God fain to punish him also as a robber, & to use greater rigor against him than against the house of Achab, though all things were out of order there and full of wickedness. As much shall befall us when wee shall have condemned the wicked, and the despisers of God, and such as have turned quite
& clean against him: if we ourselves referable them afterward.
Therefore let us take heed to that which is spoken here, which is that God calls us home to him, by our beholding of the desolation that men had practiced. Very well then, our Lord punishes them: but his punishing of the wicked is for our benefit. For his meaning is that by their example we should learn to turn head when we have gone astray, that whereas erst we followed him not, ne framed our lives according to his word, we should come to atonement again in him, and take heed to our conversation, that we observe all the commandments which he sets before us.
Again, Moses shows us here, that it is not enough for us to serve God by halves, as men commonly do to make their market as they list themselves. Indeed we will be ashamed so to do, specially if we perceive that God chastises any man for the like doings, and that we ourselves have found that he has vouchsafed to bear us, and to show himself as our father. I say we will be ashamed to disdain to have any regard at all of it. But what? We will let a good face upon the matter, and we will pretend some shadow of upright dealing, at leastwise in small particular matters: but otherwise, we will hold on still in our old trace, and we will do such things as may well bewray that in all the rest there was nothing but hypocrisy, so as we went not to work roundly & soundly because we be double hearted. But god admits no such parting of stake. He said expressly, Look about you when I punish such as have done amiss. For unless you purpose to wrap yourselves in the same curse, you must not only reform your lives in one or two points, but also to rule yourselves throughout according to my law, you must walk in such uprightness, as it may be perceived that you have given yourselves to my service, and that your whole seeking is to have me to be your Lord & master. . Thus you see whereas Moses looked in saying. Therefore do you all the commandments which set before you this day.
But surely mans frailty is such, as he can never attain to the full performing of the law: but yet must we still endeavor towards it.
When we have enforced ourselves to the uttermost, yet shall we be behind hand still in many things. And if we enter into account for every point which we shall have performed, we shall have failed in a hundred. Therefore let us acknowledge our faults: but yet for all that, the mark that we must shoot at, must be the obeying of our God without exception, so as we make no parting of stakes with him to say, God to, as for in this thing, I am contented to yield to God, but he must pardon me in that thing, and he must bear with me for the other matter. If we fall to such chauffeuring with him, we shall find in the end that our fond overweening has beguiled us.
And in anywise let us way well this saying, where he says: that it is he himself that sets forth the commandments of God. And thereby he brings us back to Gods word in such wise as it is preached, for he will not have us go seek in the air nor yet about the clouds for the knowledge of his will. We must be contented with his coming down unto us, and with his speaking to us by the mouths of men. The rebellious sort have always said that their intent was to serve God: for it were too horrible a thing to be so blasphemous in words, as to say that they give over God and will be none of his. Therefore do they make fair protestations: but in the meanwhile they tread under foot the word whereby God will be known and served. This has been seen in all ages: and we have found it in these despisers that have crept in here among us to corrupt us, that all their talk has tended to none other end, but to abolish to me piece of the holy scripture. For they have given forth that there is no more need of the Law and the prophets, but that they be quite abolished. And this blasphemy has been held or rather flushed out in such sort, as it required to be resisted with stoutness. Insomuch as they have not been ashamed to spew out such wicked sayings as these: in my presence: namely that the old Testament was to be rejected, and belonged not at all unto us.
And on their Ale benches they made it a common proverb, that the having of the Gospel was sufficient, that is to say, that we ought to hold us contented with these two words, A man must love God, and he must love his neighbour. Thus you see how they have gone about to bring in a Turkishness upon us, yea and a confusion more horrible than Turkishness, in that they durst so openly pronounce all those lewd speeches. Let us mark then how it is not without cause that Moses said here, The commandments which I set before you, as if he should say: come not hither to protest dissembling that your intent is to serve God: but [say flatly] that you will not admit his Law because it is preached unto you by me, by me (I say) which am a mortal man as you be and not your God, least you should make an idol of me.
Allege none of all these shifts said he: for God has ordained me to set forth his Law, and he will have it received at my hand. And seeing he has given me that charge and office: it behoves you on your side to obey. Now again we know that our Lord Jesus Christ intends not to dwell here visibly in his own person among us. He has ordained
Pastors in his Church, and he will be heard by their means : that is the perfection whereunto he brings us, until we come to that happy meeting, to be throughly joined unto him. Those are the words of Saint Paul. Now if we will not submit ourselves to that order: it is as if we would rend asunder the body of Christ as much as in us lies.
Therefore let us beware that we yield due authority to Gods word, and accept it reverently when it is preached unto us. So then, when so ever we have to deal with Gods service and religion: let us not fall to fancying of high speculations, as if we would say, Let God show me what pleases him, and I will do it. For that is but a vain excuse, as we shall see that Moses himself will tell us hereafter where he says: You need not to go over the sea, nor to mount up into the air, nor to go down into the deep, forasmuch as you has the word in your heart and in your mouth. And this word (said S. Paul) is not only that which was preached by Moses: but also the same word of faith which we preach at this day. Since it is so, let us bear in mind that God meant as it were to bridle us by telling us that it was his will to make us subject unto him, and that for the bringing thereof to pass, it behoved us to observe the doctrine which he did let forth by the hand of Moses, And consequently it behoves our Lord Jesus Christs governing of us nowadays to be such, as we receive and believe whatsoever is preached to us in his name. You see them that the way for Gods word to have due preeminence and authority among us: is that we govern not ourselves after our own liking: but hearken to the voice of Jesus Christ to submit ourselves thereto, so as he may have the sovereignty over us that is given him by God his father, and we receive his word without exception or gainsaying, knowing that that is the mean whereby God intends to try what obedience we yield unto him.
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 heretofore, so as we may fare the better by all the instructions that are given us, as well by the benefits that are daily bestowed upon us at his hand, as by the chastisements which he shows us: that thereby we may be brought to fear him, and to honor him by all means, and not take upon us the name of Christianity falsely, but become his people in very deed being separated from all worldly infections, and from all witched lusts that are contrary to his law, or which strive against 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 Tuesday the 24th of
September 1555 The 76th Sermon, which is the third upon the eleventh Chapter
8 Therefore keep all & c.
9 And that you may prolong your days in the land which the Lord swear to your fathers to give to them and to their seed, even a land that flows with milk and honey.
10 For the land which you goes unto to possess it, is not as the land of Egypt whence you came: where you diddest sow your seed and water it with your feet as a garden of herbs: 11 But the Land which you go unto to possess, is a land wherein are hills and plains, and it drinks rain water from the sky
12 It is a land which the Lord your God regards: the eyes of the Lord your God are continually upon it, from the beginning of the year to the end of the year.
13 And if you be diligent in obeying my commandments which I command you this day, so as you love the Lord your God, and serve