Sermons on Deuteronomy (continued)
On Saturday, the 28th of
September 1555 The 80th Sermon, which is the first upon the twelfth Chapter
These are the ordinances and laws which you shall keep, that you may do them in the Land which the Lord God of thy fathers has given thee to possess all the days which thou shall live upon the earth.
2. You shall destroy all the places wherein the pople, whom you shall conquer have served their gods, whether it be upon high mountains, or upon the hills, or under any manner of green trees.
3. Also you shall dig down their Altars, and break their images, and burn their woods with fire. You shall destroy the images of their gods, and dispatch the names of them out of that place.
4. you shall not deal so with the Lord your God.
5. But look what place so ever the Lord your God shall chose out of all your tribes to set his name in and to dwell in: there shall you seek him, and thither shall you resort.
Whereas Moses exhorts that people here again to observe the ordinances and statutes of the law and to do them ; it does us to understand that if we be not diligent in following Gods will, we shall soon be carried away unto wickedness one way or other. For it falls out upon us that we do commit many faults through oversight, we stumble at every turning of a hand because the devil does easily beguile us and we have no great wit or discretion in us, our mind is full of fondness and consequently inconstant: and therefore if we be not very diligent in obeying our God; we shall never observe his law as we ought to do. Now then let us beware that we set our minds earnestly to the ordering of our life. For if we bethink us not advisedly of it, nor have any great care of it, we shall not fail to do amiss some way or other. That is the thing which we have to gather upon this place where Moses says that we must not only put Gods commandments in execution, but also keep them to do them. As if he should say, that if men hold not themselves well in awe, if they be not very watchfull in following their duty, and if they be not well advised and earnest in their doings: by and by they flip away, and there is no stediness in them, and although there have been some good zeal in them, yet it vanishes away out of hand.
And he says expressly that they be the statutes and ordinances of the God of their fathers. Which serves to the better confirming of the matter that we have seen heretofore: which is, that the Land of Channan was given them by virtue of the covenant and promise that was made before they were born. The Jews then are put in mind in this place to think themselves beholden to Gods bestowed goodness, for their promised inheritance forasmuch as they could not boast of it as of a conquest, because God had assigned it to their fathers before they were born. Nevertheless his purpose is also to confirm them in the doctrine of the Law, to the end they might know that they worshipped not a new God, or a gold lately found out, but the same God which had been reviled to their fathers in all ages afore and therefore he tells them they were less to be excused, if they held them not to the religion that had been known in all times afore, at leastwise among their fore fathers. For we hear what God upbraids them withal by his prophet Jeremy. Go seek all the world about (says he) go over the sea, and see if the hearthen nations have changed their gods, and yet they be but idols. Sith you see such steadfastness and constancy in the infidels, thaty they be not variable in their superstitions, but rather as it were wedded and willfully given over to them, what a shame will it be to you to have forsaken the living God when you have known him and not to continue in his word? Then let us mark well in this text, that Gods upbraiding of the Jewes with his manifesting of himself unto them and to their fathers so long time aforehand, is to the end they should be the more worthy to be condemned, if they hild not themselves to the doctrine which had been so well warranted unto them. But let us mark also that it is not enough for us that our forefathers held some kind of religion: but we must also see that the same be allowable. And whereas it is said here, that their forefathers knew the same God which had set forth his Law to them at that time; the knowledge or opinion which the fathers had, is not the chief ground that we ought to stand upon; for God presupposes that he had so certified them of his word, as they were not in any doubt at all. Therefore first let us learn to know what our Lord declares unto us, and then let us afterward go to antiquitic. And it is certain that if the religion be true, and good, it is not new nor devised in our time, but our repair must be to the things that are witnessed in the Law and the prophets. There we shall see how God has gathered his Church, how he has governed it, and how it has always had his truth, even from the beginning of the world. Indeed the number of people is but small that have followed godliness: the rest have turned away after their own inventions. Howbeit, we must not have an eye to the world, but let it suffice us that got has had a church of his own in all ages, whereunto it behooves us to be joined and to become one with it. For although the Church have been despised of the world; yet has it always been precious in Gods fight.
And we see the like still at this day. True it is that the most part of such as boast themselves to be believers, are doted with leasinges, errors and abuses: but we must let them alone and submit ourselves to t he truth that God tells us, knitting ourselves in unity of faith and concord with the faithful which are contented to follow whatsoever
God has showed them. Thus you see that the way for us to put this text in use where the God of the fathers is spoken of, is that it is enough for us to have some antiquity as the Papists allege, saying; we have been a long time in possession: but we must be well grounded upon certainty, so as we know that the God whom we worship is not an idol. When a man knows that once, then let him proceed to the consent and agreement of faith, according to our belief whereby we confess that t here is but one almighty god, which is the father of our lord Jesus Christ, and by the same reason our father too; that our Lord Jesus Christ is the redeemer that has appeared unto us; that we be sanitized by the Holy Ghost, and also that we can bear record of the majesty of our God, at leastwise according to his uttering of himself unto us by his Holy Scriptures. Which done, then let us add, that we believe the Holy catholic Church, and that there is a communion of sancts, so as there is but one body. But yet must God be fain to show himself to us to be the almighty: that he is the same which made both heaven and earth, that he is the same at whose hand we must hoe for salvation; that he is able to maintain his own glory, so as all the things that men have devised of their own brain are but lies. That is the first end whereat we must begin. And afterward we must agree with the holy patriarchs, Apostels, and all the faithful that have lived since the world began. We must have that indissoluble band of faith, and all must come to this point, namely that they be grounded upon the certain and unfallible truth. As for example, The Jews that came after, had the fathers as well as they, of whom also they made themselves a shield, but God did utterly mislike their so doing, according to this saying of the prophet
Ezechiel; Walk not after the righteousness of your forefathers. At the first blush here seems to be some contrary. For in this same place it is said; Worship you the God of your fathers, stick to him, and beware you change not your religion. And there the prophet Ezechiel syas contrariwise, beware that you follow not the devotion of your fathers. Yea verily: for there were two sorts of fathers among the Jews: the one was Abraham, and the holy Patriarkes and Prophets, and such as knew the living God and served him in all pureness: those it behooved t he Jews to rule t hemselves by. And in that respect does Moses say now unto them, beware that you turn not away from the God of your fathers, but continue still in their faith.
Besides this, they had other fathers also, which were backsliders, and forward and had corrupted the law. And made a mingle mangle of it with all the superstitions of the hearthen. In respect of this it is said, beware you follow not your fathers: for they were forward and falsehearted towards God. In the same taking is the world at this day.
The Papists allege their fathers. But what? Are not the Apostles the true fathers of the Christian Church? Yes, but the papists will not hear them speak, nor any other that have stabilized such order in the Church as God commanded. But they have their bastard fathers like themselves, which being a misbegotten generation, they take
Monkeys and old dotterels for their fathers. Again when they allege any of the ancient doctors, if there be any folly or superstition in their writings, they can skill to cull it out every whit: but as for the good, they cast that a great way off. Now then let us beware of such manner of fathership and let us use discretion in choosing out the true fathers, and let us put that in use which Paul speaks of where he says that all fatherhood depends upon God and upon our Lord Jesus
Christ. Thither (say I) must we refer our fatherhood, if we will have good fathers; so as God may be the chief father of them all, and they give record that they be his sons, that they may beget us by the incorruptible feed of his word: or else there will be nothing but utter confusion. Thus you see what we have to remember upon that saying.
Now hereretofore Moses Adds further, that the Jews must not serve
God at the first, and afterward become cold: but that they must persevere in it all the time of their life. And after that manner will God be honored of us. For he takes us not to hire for certain days, and then to let us go, or to give us leave to depart at the end of our term: he takes us for life and death. And it is good reason, as S. Paul shows us where he says that our Lord Jesus died and rose again to reign both over the quick and the dead. Though there were none other respect than this, were it not enough? Behold, the son of God which bought us by his death and passion, is risen again immediately: and is it not meet then that we should give ourselves to him and to God his father, and that we should be wholly dedicated unto him, and that we should both endeavor to serve him as long as we live upon the earth, and also that our death should be as a sacrifice and offering unto him, to show ourselves obedient to him in all points? Yes: and therefore let us mark well, that we must not do it, as it were in a pang as a number of folk do, who are very whot in gods service for a two or three days, and afterward their mind is altered and their devotion is guite gone, and they show full well that there was no zeal in them. But let us always bear in mind to serve God as long as we live. And therewithal let us also bethink us of that which set down here here Moses speaks yet again of the heritage that had been promised to the Jews. For seeing that our Lord does daily put us in mind of his grace: it is good reason that we should pluck up a good courage to honor him, and gather new strength to say, forasmuch as I have lived out this day in the world, and have served
God this morning, seeing that I perceive he continues his goodness still towards me, yea, and increases it: is it not reason that my zeal and mine affection to serve him should be the more kindled, and that my hope should not be abated? That is the thing which Moses meant in saying, You shall posses the land and as long as you possess it you shall have a fair mirror before your eyes to show you how your God calls you to him, and maintains you in the possession of the benefit which he has once bestowed upon you.
And therefore let us mark, that we deserve well to be bereft of the grace that God shall have granted us, if we acknowledge it not toward him, but for get it, and apply it to another end than he meant it. It has been said heretofore that the Jews should possess the land, as long as the heaven hung over the earth. And yet we see how they be put out of it, insomuch that at this day they possess not any part of it, but wander abroad in the world, and are hunted to and fro. And what is the cause thereof? Surely God had maintained them in the inheritance which he had promised them, if they had not turned away from him after that fashion. For it was not without cause, that the land was called Gods resting place. As if he had said, that when all the residue of the world were tossed and turmoiled, the Jews should dwell at ease and rest in that land, so as if any man made war upon them and troubled them, yet God would establish them there.
Yea but they have broken covenant with him. And therefore at this day (as we see) they be banished from resting in any place of the whole world. They be as vagabonds everywhere. And what is the cause o it but their own unthankfulness in that they have forsaken
Gods promise through their unbelief and stubbornness, and have utterly disannulled it to the uttermost of their power? THererfore let us bethink ourselves. True it is that we must be as wayfarers in this world, if we will be heires of heaven, as the Apostle tells us. But howsoever the case stand, if we intend to be blessed of our God, and to feel that he is a good defense for us: let us hold us in obedience and subjection to him. Otherwise let us assure ourselves, that although all the whole world hold with us, yet we shall find ourselves so persecuted and pursued, as we shall find no rest anywhere. If a faithful man walk in the fear of God, although he be persecuted and tormented; yet may he rest upon this point to say, yet is God my protector; and he will call upon him, and by his calling upon him he shall find cause of comfort. But on the contrary part, if an unbeliever play the rebel against God, although he have peace to the worldward, and be in favor of men, yea and alos dreaded: yet shall he ever be unquite and agaft. And the reason is, because he seeks not to be at peace with God. So then let us mark that whereas Moses exhorts the people here to serve God all their life long; it is to the end we knowingly that God renews his mercy goodness daily toward us; should be inflamed to serve him with the greater courage, and that from day to day we should always continue therein as though we were at rest. We see that even sleep sets a man in good plight again, so that when he has wearied himself with walking or working, he becomes ready and disposed to return to his labor again the next morning. Even so must we take courage at our Lords encouraging of us, and at his calling of us unto him, so as it may appear that we be willing and ready to follow him.
But now let us come to that which Moses has set down concerning the Lords ordinances and statutes. The first commandment that he gives the Jews is that when they be come into the Land which they were to possess for their inheritance they should beat down all the altars of the heathen, break and deface their idols, burn all the grasses where they have used their superstitions, and utterly root out the remembrance of them. Here we see again how hateful a thing idolatry is unto God, and that he cannot abide that his service should in any wise be corrupted. Let us mark I say, that God accepts not any service at our hands, when it is mingled with any abuse or folly of our own heads: but as we must serve him only, so must we serve him not after our own fashion, but according to his own will, commandment and allowance. Wherein we see how a great number of ignorant wretches beguile themselves nowadays. For having protested that heir intent is to serve the only one God, they put to many patches of their own, bearing themselves in hand that that is not amiss. And why? So long as mine in devour be to serve God say they, and that I do it of a good intent; why should it be condemned? Yea, but we hear how our God cannot away with any companion, as he declares everywhere; and even in this text we be taught the same expressly enough: for God will have all remembrance of idols utterly rooted out. For why? As long as idols have their use, God is defaced and over covered that he cannot be discerned, and likewise all things in the world are confounded by it. Therefore it is all one as if men should go about to spoil him of his majesty and glory. And even the Papists themselves vows the same thing in their common byword, when they say that God is not known for the Apostles. And it was Gods will that they should make a common proverb of it, to show that they cut their own throats with their own knife, in that they can allege no excuse at the latter day. For they say they meant it not: no, but will not their proverb prove them liars? Yes: for their own words shall judge them.
Howsoever, they far, let us not that if Gods service be not kept in the own pureness, all is marde: so that although men worship him never so much, yet he dislikes it, as we see by his speaking therefore in his prophet Ezechiell. Go serve your own Gods says he, for I have done with your. As if he should say; belong altogether to the devil if you will: Seeing that you hold you not all wholly to me, but that I must have companions joined with me, and you make me but as one of the common sort, so as I must be as good as nobody. I renounce you and give you over that your may go to the devil; for I will have no more to doe with you. So then let us mark well, that to serve our God aright, we must yield such preeminence tohis majesty, as to depend all wholly upon his word and doctrine, without adding anything to that which he commands as shall be declared more at length in the next
Lecture.
Now let furthermore, whereas it is said that the [very] remembrance of idols must be rooted out: it is to the end that folk should be the better advised. Truly God shows us on the one side (as I have said) how greatly he hates all idolatry, seeing he wills men to burn the woods and all that ever has served to the maintenance thereof, insomuch that he will have the very stones beaten to powder, and the gold and silver broken, so as all may be quite and clean done away.
Seeing that God does so condemn the cratures which are good as in respect of themselves, because they have been instruments of superstition: thereby we see well that he can in no wise away with idolatry. Besides this he has always respect to the frailty of men: for as soon as we meet with anything, by and by we be miscarried: we be ever strange one way or other. And what is the cause? Naturally we be inclined to idolatry: and because we be earthly and fleshly; we be ever imagining of God something that seems good to ourselves, by reason whereof we turn him into sundry shapes. If we have never so small an occasion, by and by we be drawn unto evil. If a fly do but cross our eyes, we make an idol of it. We see then whereat God looked when he gave so straight commandment beat down the altars, to heave down the groves, to burn up the woods, to break the images, and to destroy the puppets utterly. For had those things continued still among the Jews; there would ever have been some among them, which would have given themselves to the superstitions of the heathen. Tush, would they have said; what and if a man had devotion to it? it is a hallowed thing: like as at this day, such as have been nufled in papistry, are so held to it as long as they see their pelting trash, that they can never wind themselves out of it, though they would never so fain. If a man that has been long inured to the Mass do see a chalice: his mind gives him still that there is some holiness in it: whereas clean contrariwise it is an filthy and stinking an infection as any can be, and yet notwithstanding we cannot conceive it. For why? As said afore, we be fleshly by nature: and besides that, Satan uses such flight, that when he sets such things before our eyes to beguile us with, we be snared by t hem out of hand; and therefore there is none other remedy, but to make clean riddance of all such things as may allure us to superstition. Truly if their were puppets among us as are in the Popedoem, it might be alleged that they could not hurt us as long as they were not worshipped. Indeed, it is true that they of themselves could not hurt us: but let us look into ourselves, and we shall find ourselves so weak, that we should be blinded immediately by such baggage, and it would turn us away from Gods pure world, insomuch that if we had altars still, we should not know that the Lords supper were ministered unto us to the intent we should be partakers of him, and enjoy all his goods: but there would remain I wote not what a wicked imagination of that hellish sacrifice which is done in the popedome, namely of the Mass, wherein men think that Christ is offered there to God his father for the remission of our sins. And so there would always remain some wicked fancy still in our head. That is the cause why God has so straightly commanded to break the images, destroy the altars, and burn up the woods or groves where idols have been served and worshipped. The Papists in these days reply that that commandment was given but to the Jews, because they were given to superstition.
Verily as who should say that we were better disposed nowadays than they were. True it is that GOD gives not his commandment to us as touching the Ceremony of burning all things wherewith idols have been served: but yet for all that, his will is that we should make clean riddance of all things that may turn us from the pure religion. If it were of necessity that his will is that we should make clean riddance of all things that may turn us from the pure religion. If it were of necessity that all things should be done away wherewith idols have been worshiped: this temple should now not stand to have the name of GOD preached in it. It has been a brothel house of Satans, but now must we apply it to good use, by taking away the trumpery that has reigned in it, which was quite contrary to Gods word. But howsoever the world go, if we look well upon our infirmity, we shall find that this lesson belongs to us at this day, namely that all remembrance of idols is to be utterly razed out. And now insomuch as the malady of superstition is so rooted in us, there is none other remedy for it, but to take away all objects that may move us thereunto, that the devil may have no more any means to entangle us in his nets which he lays for us: but that we may know simply after what manner God will be worshipped and served.
Also we may gather further upon this text, how mad men be in their superstitions, accordingly as the prophets do speak thereof. For they use such similitude as these; namely that men not only resemble such folk as are carried away with fond love, and have lost both honesty, wit and countenance : but also resemble horses that ney after Mares, and are such other brute beasts. You see then after what manner the wretched idolaters are carried away in their superstitions. And this is declared unto us, in that we hear him speaking of woods of high growth, as men term them, and of Mountains and Hills. For there was not that odd nook wherein the Jews had not Some peculiar devotion; after which manner we see how our idolaters also have poisoned the fountains, woods and Hills with the filthiness of their superstitions and charms. Wheresoever was any notable thing, by and by there was reared some Temple, or there was some chapel built, and all to worship some idol in. There is never any end or measure when men take leave after that fashion to worship GOD after their own liking. And forasmuch as we see that, we ought to bridle our seves the more, that we attempt not anything without the warrant of Gods word. For if we hold not ourselves within our bounds, and as it were tie ourselves simply to that which GOD has commanded: it can not be but that Satan shall lead us out of the way, so as there will be horrible confusion in our case.
The first reason then is, that such as will needs serve GOD after their own fancy, do always go into such a dungeon as they can never get out of again, and they fall continually from one superstition to other.
Mark that for one point. And on the other side we see how greatly it will be to our condemnation, that we cannot find out in our hearts to dedicate our lives unto GOD, seeing that the idolaters are so carried away by their foolish fancies, that they have never done with them, nor can never think themselves superstitious enough. Therefore if we for our part seek not to keep ourselves in obedience to our GOD, what will become of us? For God has laid such a yoke upon our necks, as is gentle enough. He has an eye to our infirmity, he gives us such strength as he knows to be meet for us, he bears with us as gently as may be. And yet for all this, he can not compass us, we be so nice as is pity to see. We fall to complaining and say; Alas, GOD pinches us too fore. And if we do him but half service, yea or but the hundredth part of our duty, we think he ought to hold himself contented with it: whereas in the meanwhile the idolaters do martyr themselves out of measure, they endure after a sort the pains of damned souls, and they are ever ready to increase their superstitions.
Wherefore let us look well to ourselves; and seeing it is not lawful for us to attempt anything beyond Gods will; but it behooves us to know what he requires of us, and to submit ourselves wholly unto him: let us be gentle and meek minded to bear the yoke patiently with GOD lays upon us, seeing it is neither hard nor grievous (as I said afore).
And seeing that the idolaters do so follow their geere, and nothing can stay their trotting and gadding, but that they do as it were fly to the service of their idols. Let us step forward also, sith we see that our Lord shows us the way, yea and such a way as though it be very hard as in respect of our corruption, is nevertheless very plain and easy to us, in respect of the grace of his Holy Spirit.
Here is this moreover, that Moses says not here, that the Jews shall destroy and break the idols in all places wheresoever they become: but that GOD commands them to do it in the land that is given them to inherit. Wherein we see that the Holy Ghost commands not all the faithful in general to pull down and to break all idols in the world: but only where they themselves have authority. And it is a point well worth the noting. For if we be among idolaters, it lies not in us to rid the Land from the superstitions that reign in it. What is to be done then? Every man must reform himself in his own heart, so as all idols may be thrust out from thence. When I see Gods service corrupted anywhere, I must forbear to haunt that place or to communicate in company with those idolaters. I must cut off all the wicked affections that are in my flesh, and I must show moreover that I am not minded to forsake my GOD, nor to falsify the faith that I have plighted unto him by defiling myself with the idolatries that are about me.
Therefore every man must first and foremost reform his own heart, and secondly separate himself from all things that may defile him.
And that is because GOD has given us a charge of our own persons, and made us as it were keepers of his temples, to the intent that every of us should look narrowly to ourselves. That is a thing which it behooves us to do when we be in the country of idolaters. Besides this, every man must purge and cleanse his own house from all filthiness. So as if a man be a householder, he must look well about him that he hold well his children and servants in the fear of GOD and n the pureness of religion. For if a man suffer his house to be defiled, and all things there to go to havoc: he shall be sure to make account thereof to God. Not that a man can hold his wife and servants continually tied to his sleeve to turn them to the Christian faith when he lifts: but my meaning is, that he must not suffer any superstition or idolatry. For why? Seeing that GOD has given him sovereignty in his own house; it behooves him to deal in such wise as GOD be honored there, and as no filthiness be mingled with the pure religion, but that all be rid quite and clean away. But as for Kings, princes, and Magistrates, which have power and authority, they must root out all superstition and idolatry. And seeing that GOD has armed them with the sword: it behooves them to use it in that behalf, so as they do not in any wise suffer or give leave, that there be any uncleanness to grieve GOD withal, or to abolish or deface his service.
Those are the things which we have to mark upon this text of Moses.
And therefore to be short, let us remember that he commands every of us to keep clean his own body and soul. For why? God has laid such a charge upon us, that he will have us to be the Temples of his Holy Ghost: and therefore he will have every of us to keep his bodies as clean as can be. Now then let us be careful to drive all idolatry far from us, and not to meddle with it in any wise. And again, let every of us have an eye to his household, that there be no infection in it to mar the service of God. And thirdly let those that are in estate of chief sovereignty, as kings, Princes and magistrates, let them I say consider, that sith the Lord hath given them authority and power, if they suffer his service to be defaced; they shall be called to account for it. For it is said that when thou art come into the land: though must drive out all idolatry, and utterly deface whatsoever has served to any superstition.
And in speaking after that manner, Moses shows that the putting away of idols is not all that we have to do: but that the chief point is the advancing, restoring and establishing of Gods pure service. And that is well worthy to be noted. For we shall see a great number nowadays, which can well enough mock at the follies of the Pope, and at the abuses which reign under his tyranny. They dare well enough eat flesh upon Fridays, and they make no great account of Lend and Saints even, or of the taking of holy water, or of kissing of Relics, or of gadding in pilgrimage, or of any other such petty trash.
They have no great devotion to the mass, or to Shrift, neither pass they for the dead, or for the singing [of dirges and such other paltry] for such as are deceased. We shall see a great number that can well enough despise all the superstitions of the Popedome, yea and even laugh them to scorn and utterly condemn them. But what? There is no fear of God, there is no Religion in them. Surely it were much better for them to have gone on still like brute beasts in their ignorance, than by such contempt to fall to rushing against Gods
Majesty like wild beasts, and not to perceive that there is a God which reigns over the whole world. Then does it not greatly boot to have abolished idols, except the true religion be set up in the steed of it. Like as when a house is built amiss, if it be said to be nothing worth, or that there be many faults in it; it shall be well done to pull it down again, whereas notwithstanding if it were let alone in the same plight, so as a man had lever to have some hoggerscote to lodge in; yet for all the ill favourdness and faultiness of it, it would serve his turn after a sort being let stand still; but if it were pulled down and raised to the ground and none other built up in steed thereof, the pulling down of it were to no purpose at all.
Let us mark then that here Moses delivers us a perfect doctrine which consists of two rules; Namely that we worship our God purely; and moreover that all superstitions be cast down, so as nothing may hinder the worshiping of God according to his worthiness, but that men may have an eye to him alone, and hold themselves lonely to his Majesty. And first he speaks of the abolishing of all superstitions.
Why so? For if a man intend to til and sow a field, if the fame be full of briers, thorns, and noisome weeds, he must first and foremost clean the ground, or else he must break it up with the plough to kill wicked weeds before he lay his feed into it. Even so must all corruptions be taken from among us, ere we can give ourselves over to the serving of God. Well may it be preached unto us that there is but one God whom we ought to worship: but if we be possessed beforehand with fond fancies or imaginations, we shall be never the better for it, but our minds shall ever be entangled. That is the cause why Moses begin the that end. But yet he adds further, that it is not enough to have cleaned a piece of ground, unless it be also tilled and sowed, that it may bring forth fruit, for else it will continue barren still. And what is a man the better then for his plucking up of the bushes and brambles that were in it afore? That is the thing which is showed us here. But first let us mark, that it is but a flat mockery, when men will need set forth Gods word, without correcting of the vices that are contrary to the right religion; after which manner there are a number to be found nowadays in the Popedome, which row between two streams, of which sort are these hypocrites which have perchance some taste of the Gospel, and can boast indeed of the preaching of Gods word. But how is that? Whereas they see the wretched world as fore blinded and besotted as may be, so as nothing else is minded but idolatry and superstition: yet they think it enough for them to say, there is but one God whom it behooves us to worship. They dare not say that he only is to be worshipped: but let us worship God, say they. And will not the Paynims say as much?
Have not the Papists always said the same? And yet when they have said, we have Jesus Christ for our advocate: it is seen nevertheless that they let him alone behind them and run gadding after the patrons which the world has devised, and hold the wretched world at such a bay, that (like a sort of traitors to God and his Church) they make men believe that it is not evil to be partakers of all the abominations that are committed in it. But we see how Gods meaning is clean contrary. For Moses faith not only, You shall serve the Lord your God: but before he come to that point, he sais, you shall beat down the Altars, break the images, burn the groves, and make clean riddance of all that ever has served unto wickedness: every whit of it must be utterly done away. And why? For had the people continued still in such infections, it had been impossible that God should have been worshipped purely. Then it is not enough for a man to give some taste of Gods truth; but if we see that Leasings have born sway aforetimes; they must be cut off, men must cry out against them, men must be reformed, they must be brought into the right way, and they must not be suffered to stay to anymore. But yet therewithal let us also learn, that when men have cried out against superstitions, they must not stay there: but they must chiefly proceed to the setting up again of Gods service, as Moses speakes thereof. For the very cause why there are so many Epicures in the world nowadays, and why there are so many fold that resemble swine and bruit beasts rather than men: is that they be contented to mock at the fondness and ignorance of the unbelievers, and yet could never skill themselves what it is to worship GOD purely, and to stick to him, and to humble themselves to his word. And therefore it is meet that they should be given up to a reprobate sense, and that they might no more have any honesty, humanity or aught else in them that is good.
Wherefore let us learn not only to know that Papists are miserable and wretched creatures, and to condemn them in all their follies and superstitions: but also to be ready to go unto God when he calls us.
And let us understand that when he has been so gracious unto us as t teach us the true religion and doctrine of his Gospel; thereby he shows us that it is he only whom we ought to worship. Thus you see what we have to remember until the rest may be laid forth more fully.
Now let us kneel down in the presence of our GOD with acknowledgement of our faults, praying him to make us feel them the more lively, that being cast down and as it were overwhelmed in ourselves, we may go seek the mercy which he has promised us for our Lord Jesus Christs fake. And seeing he has granted us the grace to put away all superstitions from among us, let us beseech him that his service may be so set up again, as he suffer us not to become heathenish, but that as he has once sanctioned us, so we may hold out in the same, and profit continually more and more therein, until we have finished the course of this life. That it may please him to grant this grace not only to us but also to all people and Nations of the earth & c.
On Wednesday the 2nd Of
October 1555 The 81st Sermon, which is the second upon the twelfth
Chapter
3.4.5 But look what place so ever & c.
6 And thither shall you bring your burnt offerings, and your sacrifices, and your tithes, and the heave offerings of your hands, and your vows, and your freewill offerings, and the firstborn of your kin and sheep.
7 And there shall you eat before the Lord your God, and be merry both you and your household in all things that you set your hand unto, wherein the Lord your God shall have blessed you.
In the Doctrine that I have delivered unto you already, there are two parts. The one is that God will have all things utterly rooted out wherewith idols have been served. And good reason has he so to doe, because he sees the frailty of men: for if we have never so small an occasion, by and by we be miscarried. For idolatry is so rooted in our hearts, that we have need as it were to pluck ourselves from it by force: and what will then become of us, when we be drawn to it? Let us mark well therefore, that forasmuch as we be inclined to superstition, if we intend to serve GOD, we must put away all things that may turn us from the right way, and from the simplicity which God commands us. And men cannot stand too much upon their gard in that case. True it is that a number of men do ween themselves to be so strong, that although they be never so much conversant among the superstitions of the unbelievers, yet they shall not be attained with them: But God is wiser than we. And therefore let us remember the lesson that he tells us: namely that we must shun all the superstitions of the heathen and the misbelievers, or else his service will be marred among us by and by. But forasmuch as I have declared that part already, I will stand no longer upon it.
Let us proceed to that which Moses adds, namely that men must not deal so with God by which saying he means, that the Jews must not go about to honor the living GOD by building up the altars, Chapels, or any other of all the filthy things again which they had beaten down. As if he should say, GOD will not be served after the manner of idols, and therefore regard not what the heathen have done, follow them not, neither fashion yourselves to their example: but hold you to this one rule of doing that which your God commands our. And this is well worth the noting: for when we have condemned idolatry, we cease not for all that to imagine that God likes well that we should do the same things in honor of him, which were done by the unbelievers: and that appears by the dealings in the Popedome. After that the Gospel had been preached to the world, men fell to mingling of all manner of superstitions of the heathen with the true service of God. And what was the cause thereof? The heathen had their pilgrimages: and men knew well it was a devilish abuse: nevertheless they did not put them quite and clean away, they did but only change them. Instead of going on pilgrimage to such an idol, they go now to our Lady of Laureate, to the holy handercher, so Saint Michael, to Saint James, and to visit the holy Sepulcher. Men should have utterly rooted out all the things that had been so brought in by Satan, and instead thereof they did but change them. Whereas men saw that the heathen made great feasts, and kept a great number of solemn holy days in honor of their idols: O (quote they) we must no more do so, for that were a serving of the devil: but let every parish make a Church holyday, to play, to dance, and to seed in till they burst again, and all in the honor of God. Besides this, let everyone have their patron, and let them worship him. And so instead of the solemn feasts that were among the heathen, let others be brought in among us. O sirs (say they) these things are not done any more in honor of the idols; but in honor of Saint Martine. And then let them dance and play the drunkards, for all is well enough so it be done in the honor of God. Again the heathen were wont to keep a holy day which they called the feast of all Spirits: and we must change the word and have he feast of all Souls. Moreover the heathen had a Temple which was called the Temple of all goddess, and we do now call it the Church of all Saints or all Hallows. See what an act worthy of remembrance and an Angelical act the Pope thought he did, as the Papists can well skill to make the brags. For lo (say they) there is a temple called the Temple of all the gods: but what? We have but one God, and therefore it must not continue after that fashion. Well, we will change the word, and whereas the heathen had a Temple which they called the Temple of All their gods, we will have it the Church of all
Hallows, and we will have a Church holyday added to it. Again when they saw that the heathen had their sacrifices: Needs must they also have their Masses set up in the room of them. Moreover perceiving that the heathen had their washings, they also would need have their holy water. To be short, whatsoever filth and infection was among the infidels; the Papists took it to themselves to keep. And what was the cause thereof? Even for want of taking heed to this text, wherein it is said that whereas the Infidels have many devotions devised of their own brain, we must not covet to do the like to our God, nor look that way; but we must hearken what he says and commands. Were this saying of Moses understood; all the devilish devises that have reigned and do reign still at this day in the Popedome, should get them away to the bottom of hell. For we see here a general condemnation, whereby GOD shows that he hates all such things.
And why? Because he will not have men to deal with him as the ignorant do with their idols. A thing may seem fair to the worldward, and men may clap their hands at it: but behold God says here, I will not be served after such fashion, or such manner, let not men perfume into my presence to devise what they think good themselves. And if it be alleged, yea, but shall such a thing be evil taken, when I do it in the honor of God? Shall it be said that I serve idols, when I do such a thing of a good intent, and all to serve God?
Is it so great an evil that men should cry out at it? no, no, men must hearken what God commands, and ground themselves altogether thereupon, so as they presume not to add anything thereunto. We see then that the meaning of this text is, that we must forget all the follies that have beguiled us, and not allege custom or continuance of time, but receive the doctrine of the holy scripture like little children.
A young child will not say, thus and thus have I been taught; for he knows yet nothing at all: But he receives that which is put to him, and is the readier to learn, because he is not inured beforehand with any manner of misteaching. But if a child have been mistaught and nufled in his fondness: then if a man go about to amend him, O (says he) I was taught so, and a man shall not be able to make him pronounce one syllable aright, nor to speak one word to any purpose.
And why so? Because he has been trained by an ass, who has framed him to his own fashion, and he has learned the right trick of him.
After the same manner it is with a great number of folk that have been brought up in cursed popery: always they hold still some relics of it, saying, Yea sir, but can such a thing be evil? There is ever some replying against God. But as for us, let us practice that which is said in the four and fortieth Psalm: My daughter, forget your own people and your fathers house, and your husband will take pleasure in you.
We know that in that place our spiritual marriage with Jesus Christ is described under the person of Salomon. And first of all we be commanded to forget all that ever is of our own. For by our people and by our fathers house, is meant all that ever we have of nature, all things that we have loved afore, and all the pleasures and delights wherewith we have been held back. All these things must be thrust under foot, or else the son of God will nbever like us, whose calling of us to him is to make us all one with himself. Also we must put the same thing in use which I have alleged heretofore out of Saint Peter: namely that we must be like new born babies. For when a child begins at his Apsie he is easier to be taught and suffers himself to be over ruled: even so in all things, let us learn this lesson which God teachs us in his doctrine, and let all our wisdom be to obey him. That is the thinbg which we have to mark in this text where it is said, though shall not deal so with thy God: for God will not be weighed in the balance nor ruled by the measure of idols, but will have men to embrace whatsoever he commands, and to rest upon it without gainsaying or replying. For declaration hereof he says, Re shall resort the place which he shall have chosen to put his name in, and to dwell in. Which saying here is expounded of some to be his habitation, that is to say, his sanctuary or tabernacle. But all comes to one end: Gods meaning is plain and undoubtful, namely that whereas the heathen had set up many Altars, built many Chappels, and gone on many pilgrimages: the Israelites should hold themselves contented with the only sactuaric. Now if it were lawful for men to be ruled by their own reason, the Jews might here havfe pleaded in this wise against God, What, the country is great, and shall there be no Altar in no place of it but only in on? There are diverse great Cities; and shall there be never a Temple in them for men to offer sacrifice in and to do their devotions? Tehre are a great number of countries bordering upon it, [which do otherwise;] and shall we in worshipping God look only unto heaven? Why shall there be no altars? It might seem therefore that the Jews had very just cause to refuse this commandment and to say we will be so devote that we will have some sign or mark of Gods dwelling among us and we will worship him, and do solemn sacrifices unto him. But what? In this case men must bridle themselves and hold their own wits in captivity, so as they give God leave to speak, and they themselves hold their peace, without attempting to go any further than Gods mouth permits them. You see then how it is Gods will to humble his servants by making them subject to his word. Wherefore let us learn that we must not follow our own sway nor our own imagination: but this ought to to suffice us, that our service be acceptable unto God, by our ordering of it according to his will: there is no other way but that.
And it is said expressly in the place which the everlasting, thy God that chose: as if he should say, it is not in the choice of the Jews to appoint God a place or to say unto him, here will we sacrifice. Men must not presume so far. It belongs to your God to choose says
Moses. To be short he will have Gods authority to be received and him only to be the ruler of his people, so as he may command what he lifts and be obeyed without gainsaying. You see then that the foundation of true religion is not to say, it seems so to me, I weene so, I would fain have it so, it is a goodly thing: but to let God speak, and to assure ourselves that it is not for us to do anything but that which he allows. And so is meant by this saying that obedience is more worth before him than all manner of sacrifice. And in very deed can we do him any greater honor than to rest upon his word, and suffer ourselves to be governed by it, and to be as poor blind folks until he have lightened us and showed us the way? Now as for those that follow their own devotions, they be reave God of his sovereignty and yield him no reverence at all: therefore it is but a building in the air and an utter confusion. Wherefore let us weigh well this word choose, that we may be surely resolved in ourselves that none but God has authority to set order how he should be honored and served, And he adds yet further, from out of all your tribes. Here the people might be tempted to a kind of jealousy, for we know that men do willingly draw things to themselves, and that it is a grief and a corsey unto us when others are preferred before us. The same might be also among the Jews. The land of Channan is divided into twelve tribes, for the Tribe of Joseph made two, and the Levites had no portion at all. But yet for all that, you see there were twelve Tribes, which had every one his portion to inherit. Now GOD told them that this Tabernacle should be set in Jerusalem, and that his temple should be built upon mount Sion. Hereupon the residue might have quarreled thus: What? Are not we the children of Abraham as well as they?
With whom is it that GOD has made his covenant? Are we not all of one stock? Why t hen should the Tribe of Juda be preferred before us? Specially seeing he is not the first begotten. Does the birth right belong unto him? Why should he be more honored than all the rest
Whence has he this privilege? After that manner might the matter be debated. Also it might be alleged that the Arke ought to be removed every month of the year from one tribe to another throughout all the twelve Tribes. There are twelve months in the year, and we be twelve tribes of us: and therefore we ought to begin according to the order of birthright, so as the eldest have the carrying of the Ark the first month, and every Tribe after in his order. Were it not reason it should be so? You see then that the rest of the Tribes might have made that allegation when they saw the Tribes of Juda preferred before all the other Tribes. But Moses prevents that, saying, it belongs unto thy GOD to choose and to command what he thinks good. According whereunto it is said in the Psalm, that the land of Channan was indeed made holy, and that God had promised it to his servant Abraham. But what? He refused the tribes of Manses and Ephraim, and rested not there, but choose the Tribe of Juda. And why? Because it pleased him If a man should look upon the outward appearance, it is well known that the kingdom of Israel was far greater than the kingdom of Juda. True it is that in king Davids time, they were all one kingdom: but when the people fell away, then the Tribe of Ephraim became of greatest honor among them: but yet for all that, God refused this dignity to the city of Jerusalem and to mount Sion, that he would be worshiped there. Sith it is so, let us understand that to serve GOD aright, men must uncase themselves of all pride, so as they seek not to advance themselves, but submit themselves wholly to Gods will without regarding to be honored above others after the ambitious manner of the Papists which strive who shall go foremost to the offering. They pretend to do it of devotion; but indeed they do it of devilish pride. And therefore if we will have God to accept our service, let us learn to come unto him with humility and not to turn our tails to our neighbors: and if God vouchsafe to endue any others with greater grace than ourselves, we must not spite them for it, as we be warned of it. We see that God distributes his gifts more unto one than unto another; what is now to be done? Should we gaze about us how to make ourselves jolly fellows? Alas we do but wander away from GOD when we step forth to advance ourselves before men. Therefore let us proceed with all loveliness, and not be so fondly and wickedly disposed as to have a will to be preferred before our neighbors. And so we see what Moses meant to express here in saying, God will choose him out some one certain place from among thy tribes: and let it not grieve them that are put back from it. For why? If it be Gods will to humble them, they shall gain nothing by their coming to RUSH AGAINST HIM, and therefore let every man hold himself contented with his degree and measure, and let him that is little hold himself contented with his littleness.
And now he adds expressly also, that God will choose a place to put his name in. Whereby he means that he is not to be enclosed in it as in respect of his substance. For (as I have declared before) there are always two things which it behooves us to mark well. When we have an outward order or some of serving God, we must observe two things therein. The one is that forasmuch as God sees us to be rude and earthly, he stops unto us, and pleasures us s far, as to give us things fit for us. As for example, when we in praying do use these ceremonies of kneeling down, of putting off our caps and lifting up our hands: wherefore do we so? It is not for that GOD has need of it for his part, but for our own weakness fake. Because we be over gross, we be fain to be exercised after that fashion. After the same manner we have Baptism, and the Lords Holy Supper, all which things are for the weakness of our nature. And so you see that that is one thing which we have to mark on our part. But when as God bears with us after that fashion, let us beware that we surmise him not to be like ourselves, or that we think him not to behave himself after our lust. For men are always in danger of falling into that extremity, The thing then in effect which Moses meant to say, is his sanctuary in, there will he have you to worship him: there will he have you to offer your sacrifices to him, thither will he have you to bring your oblations; there will he have you to honor him with your person and goods, protesting yourselves to be wholly at his devotion. But yet must you not think that your God is come down from heaven and shut up in a coffer or chest. You must not think that the fits between Cherubins after the manner of men: but that is enough for you that his name is there, that is to say that he gives you some token of his presence and power, to the intent you may be sure that he will hear all our prayers and be merciful to you. And yet for all that he fills heaven and earth, howsoever the world go. Therefore you must not fall to shutting up of the infinity majesty and substance of your God, into a cornder, or into a material and corruptible Temple. Beware of such superstition, and be contented with the having of his name, that is to say, that your God is there called upon, that his Law is there preached to you, that his promises are there set before you, that you be grounded upon his grace, that you need not to doubt but that he is your father and Savior that you may boldly sue unto him, and that you be sure he is ready to receive your requests. That is the intent why your God is minded to be among you.
Of this place we have a good lesson to gather, which is, that seeing
God has ordained means agreeable to our infirmity to serve him withal, we ought to use them, according to this saying, though shall seek out that place. For Moses having warned the Jews of their rudeness, commands them to benefit themselves by such means as the Lord teaches them: that is to wit, by the ceremonies which he would give them. Nowadays we have not the like ceremonies to those that were under the law. Bu yet does our Lord bear with us also, so far forth as he sees it requisite, and gives us such ceremonies as are meet for us, in respect whereof we have the meetings that are made among us, as I have said afore. And why? To the end that Gods word should be preached to us, that we should make common prayers as it were with one mouth, that we should confess our faith, and Christendom together, and that the Sacraments should be ministered in the company of the faithful. Seeing that our Lord gives us such means, it behooves us to use them. For whosoever despises them, mocks God openly. Let us mark well that whatsoever our Lord has ordained for our behoof, we must receive it, and be diligent to strengthen our faith thereby daily more and more. For if I think myself to be so perfect, that I pass not to come at the Church, there to benefit myself with others: it is devilish overweening; and it were better for me that I were some poor beggar that had neither wit nor understanding, (so as in the meanwhile I knew mine own poverty) than to be so high minded. For it is the next way to cast me down to the bottom of hell, when I will need exempt myself from the common order. And therefore whosoever has any zeal and affection to serve
God, must do that which is commanded here in seeking the place that God has appointed: that is to say, he must not hold scorn of anything which he has ordained for the confirming of our faith. That is one point.
Again we must always bear in mind that when God vouchsafes to plant his name among us, we must not serve him after our own fashion, and after our own rude manner, for his service is always spiritual, and the things that he shows us here beneath, must draw up aloft to heaven. And hereby a man may see how the wretched world has been beguiled. For the greatest warrant that we have of our Lord Jesus Christs presence among us, is left us in his holy supper.
There he does as it were put himself into our hands, of purpose to be incorporated into us, as the bread and wine become one substance with us when we have eaten it and taken sustenance of it. The son of God shows himself familiarly unto us. Yet for all this, we must not imagine that he is come down from heaven, and that we handle him here between our paws, or that he is enclosed within any certain place. No: but his coming down to us, is to draw us up to him.
Therefore when we receive the communion, let it content us that we have there a good and sue pledge of the grace of our Lord Jesus
Christ, and that we be sure of his dwelling in us, and of our being one with him. And yet for all that, we must not be so fleshly and gross, as to duck down our heads to it, or to worship it: but rather we must behold him by faith in his heavenly glory, and seek him there. For we see how beastly the papists became: They bear themselves in hand that there was no God at all, if he were not shut up in a box: they worshiped Jesus Christ after such gross manner, that thy became utterly brutish and witless. For as much then as we see that the wretched world has been so bewitched by Satan, let us resort to the remedy. For the fault grew of this, that men followed not the rule that is contained in this t ext, There shall you seek your god. And why? For there is his name. Where as it is said you shall seek him there: it is not meant that you should shut him up there: but that you should there glorify his name. True it is that notwithstanding the choosing of that place, yet the people were still taught to serve him spiritually. For God renounced not his own nature, when he appointed a temple to be worshipped in: but his doing thereof was to the end that the people should exercise themselves continually in his spiritual service, notwithstanding that the Ceremonies were outward.
That is the thing which we have plainly to gather out of that place.
Now we have to mark likewise, that God held his people a long time in suspense, before he showed them the place where he would dwell forever. True it is, that wheresoever the Ark was, there the sacrifices were to be made. Yet notwithstanding the place was not appointed out, that is to wit Mount Sion. Although the Ark were for the most part at Silo: yet did it wander up and down for a great time, and the people were in continually waiting where it should rest: and that was a great temptation. For see what might have been said: GOD promised us to choose out a place: but he does it not. And why then should we not choose a place ourselves? And why should n ot he like well of us for so doing? Howsoever the world go, it is not lawful so to do. The matter stood not here upon ten, twenty, thirty, a hundred, or three hundred years: but you see the people were fain to tarry a much longer time, even to the reign of David. There had been a number of changes, a great sort of Judges one after another, and a great sort of governors: and yet of all that while GOD spoke not to word of that matter, whereby it might seem he had utterly forgotten the promise that he had made by Moses. But yet must the people tarry his leisure still. And therefore let us not be as though we stood upon thorns, when our Lord lifts to hold us at a bay. Let us bear in mind that he tries our obedience. If he utter not things unto us at the first as we should wish, it is his meaning therein to try us the better, whether we can find in our hearts to be subject to him or no, and whether we have the loveliness and reverence to walk on in the simplicity of his word. That is the thing which we have to mark concerning the first point.
Furthermore, we must understand, that when God has chosen a place; it is not for us to remove to and fro. And yet we must not be drowned in so brutish superstition, as to think that GOD is tied to the place which he has chosen. Indeed it was an excellent prerogative for the city of Jerusalem to be called the royal city of GOD, so as he would vouchsafe to have his Temple there. But we see what befell them for abusing so honorable a title, and for refusing to serve GOD with pure consciences. After that God had patiently waited for their conversion, he withdrew himself from them. When he saw the Jews become stubborn; he took away his glory from that place. Yea and the Prophet Jeremy had upbraided them with it beforehand. Go your ways to Silo (says he) and see how desolate it is at this day. And yet notwithstanding Silo had been preferred before Jerusalem. For Gods
Ark had been there for a long time, and yet was that place razed to the ground. Behold a thing even at this present that might make your hairs to stand up upon your heads.
Do you boast of your Temple (quote Jeremy?) Think you that God is so much bound unto you that he can not withdraw his glory from thence? The threatening were uttered by Jeremy; but the people followed still their wicked trade: and in the end Gods glory was fain to depart, as is said by Ezekiel. For the Majesty of GOD was showed him in the Temple, so as he saw there both heaven and earth, and things that were above nature. And yet for all that, he saw also that all vanished away as smoke, and the Temple abode empty and was unhallowed, because GOD had forsaken it and given it over. Whereby we be done to understand, that when our Lord shows us favor above others, we must live the more warily and fearfully; and that if we will continue in the possession of the benefits that we have received, we must not abuse them. Had Rome been chosen as was Jerusalem, how proud would they have been? For although they boast themselves to have the Apostolic sea, and that the Pope is the head of the world, so as the universal supremacy of all things is there: yet have they not one syllable for them in the Holy Scripture, but have usurped all that ever they challenge to themselves, and they have no color that God likes of them. But what though there were some text that God gave preeminence to that city? Yet we see that as now it is a very dungeon of hell, insomuch that they have not only burst out into all manner of lewdness, and by all means wrought dishonor unto God: but also are become as void of religion as Sodom, so as the devils themselves have more fear and reverence to Godward, than all those filthy and stinking rabble that rule the roste there. Seeing then that there is such contempt of God, and so outrageous wickedness there, think we that God is so bound unto them, that he cannot depart from them?
He had said of Jerusalem, This is my resting place: but of Rome he never said any such thing. And therefore we see what a fondness it is to make such brags as to say, that howsoever the Pope do, yet is he still the head of the Church. Nay contrariwise we have God for our head, and it is not lawful for us to change him, except we will go to destruction with those whom we see to have been so far overseen after that fashion. And now sith we see that this is fallen out in the Popedome, let us look well to it when God dwells among us, that we drive him not away, but that we serve him with all pureness, that as he reigns over us at the present, so he may continue with us to the end, and never forsake us. That is the thing which we have to bear in mind when we look upon the examples that befell both the Ark had been a long time: and to Jerusalem where the place was appointed for the building of the Temple, according to the promise that Moses had made.
And now he adds, That they should resort thither to offer their Sacrifices and burnt offerings, there to do all their devotion, and to pay all their vows. As if he should say, that they might not attempt anything upon their own fond heads, but hearken unto God, and be governed by his only word. And therewithal we must call to mind what has been touched before; namely that Gods ordaining of Sacrifices, burnt offerings, vows, and such like things, was not for any need that he himself had of them, or for that they could stand him in any stead: but to keep the people occupied with those ceremonies, and all because men are so frail and earthly. God then did ordain Sacrifices. And to what purpose? To instruct folk withal.
For when the Jews came thereunto, it was for them to consider thus with themselves: We be wretched sinners, we be not worthy to approach unto the Majesty of our God, for he is righteous and the very righteousness itself, he is the fountain of all cleanness, and we on our side bring nothing to him but all manner of filth and uncleanness. Therefore it stood the Jews in hand to have some means to wash themselves and to make themselves clean before God.
It stood them in hand to be discharged of their debts, and of the curse wherein they felt themselves to be wrapped. For the doing whereof God gave them the said Sacrifices. When they came to him, they protested on the one side, Alas Lord, we deserve death, but we hope that thou wilt hear us for the bloods sake which is to be shed for the washing away of our spots. Besides this, they had washings, whereby they were made to acknowledge thus: True it is Lord that we be full of filth, but it is in thee to make us clean. And so you see that the Sacrifices were ordained to instruct the people, as I said afore, and we likewise have the same order at this day, which God would have to continue still among the Christians. And therefore let us refer all to that end, namely that in as much as we be gross and rude, it is for our behoove to be exercised with some ceremonies. Yea, but yet must not those be our own inventing. For we shall never have done, if we go to work after our own fashion. Let us content ourselves with the plain things that are contained in Gods word. For that is all our wisdom.
Finally Moses adds, There shall you eat and drink in the presence of your God, both you and your households. And when you come thither y our God will bless you. Here Moses adds that when the people submit themselves after the manner aforesaid, God will make them to prosper. That is the effect of his meaning here. And here withal he shows us, that even in the matters that concern this temporal life, we must dedicate all things to the service and honor of our God. And that is a thing well worthy to be marked. For we see how the world is desirous to discharge itself in such wise to Godward, that when they have once served God a little, they would have truce for a good while after. As how? When the greatest hypocrites in the Popedome have performed all their ceremonies in t heir Churches, as the besprinkling of themselves with their holy water, their crossing of themselves, and their much mumbling of their meaculpaes: they bear themselves in hand that all the day after they may t urn their backs upon God as soon as they have turned their tails from the Church, and God sees them no more. For why?
He is well paid, and he must hold himself contented. After that manner do men behave themselves. And why so? It is because that although we know Gods service to be spiritual, yet notwithstanding we consider not that all things which we do in this present life must be referred to the service of God: like as when we eat and drink, it is true that the doing thereof is to sustain us in this world till GOD take us out of it. Again, we have other needful things to be done, as the applying of every mans trade, in traveling and laboring of his living.
True it is that all these things are worldly and earthly, and therefore they must not withdraw us from the heavenly things, whatsoever come of it. Therefore when we eat and drink, our taking of our bodily sustenance must be after such a sort, as therewith we must find some further taste of the goodness of our God, and joy in him for that he is our foster father, of whom we have our daily bread, as we profess by asking it at his hand. And when we have taken our repast, we must proceed to take sustenance of the good things that are prepared for us in heaven, against we depart out of this world, that we may have some beginning of them
Beforehand, and travel towards the attainment of them daily more and more. That is the thing which Moses meant plainly in this place saying, when you have offered sacrifice to your GOD, you shall make merry there in his presence. For the people were wound to make feasts at their sacrifices. And what manner a ones? Holy feasts: not that God was honored by their eating and drinking, but for that it was a testifying, that it behooved them to bear in mind that they were all their lifelong in Gods sight: So as it behooved them not only to think upon him at the beginning of the year, or a three or four times a year when they came to Jerusalem to do sacrifice, but also to think thus with themselves continually: Although we be far off from the Temple, so as we cannot be there to do our sacrifices: yet does not our GOD fail to regard us: for he watches over us, and we be in his protection. Therefore whensoever we eat or drink, let us assure ourselves that he sees us, and we cannot hide ourselves out of his sight, neither ought we on the other side to forget him, as men commonly do when they be minded to make merry. They frisk it out in such sort, as I they thought they could get away from him. But on the contrary part, Gods will was to do the people of old time to understand that whensoever they did eat and drink, they should think that God saw them. We in these days have no such Ceremony of feasting in Jerusalem and in the places near about the Temple: but yet does the truth there of continue still to us: which is, that we be done to understand that after we have been at the Church, and have met there together in the name of our God, when every of us returns home to his house to dinner, we must not let god alone in the Church, and take our leave of him; but we must bear in mind that God guides us, and when we be come home to take our repast every man by himself, we must behave ourselves as in the presence of our God, and our mirth must be after such sort, as he may be the witness of our gladness. For we know that if our mirth be unholy, it is cursed of God. Therefore let us learn to bear always in mind, that our God is our guide everywhere, and that he never forsakes us, to the intent that we on our part should not be as beasts that run astray. That is the thing which we have to mark upon t his text. The Ceremony thereof was in force during the time of the Law. But as for us nowadays, let us be contented with the truth thereof, and learn to understand that sith our Lord Jesus Christ is come, we need no more any material Temples to tell us that God is with us. For our Lord
Jesus has not for naught taken to him the name of Emanuel (as the Prophet Esay calls him) that is to say: God with us. And forasmuch as our Lord Jesus Christ tells us that he will be with us continually to the worlds end, let us not fear but that God will accept us for his children, so that in passing through this transitory life, we have our eye always upon him, and go forward still towards his heavenly kingdom. For then will he make all the rest to be dedicated to his honor, so as even our eating and drinking shall be a piece of his service, and he will take it in good worth and like well of it, so that we do wholly worship him, looking to be fed at his hand, not only with this corruptible food, but also with such nourishing food to himself wad, as we may live with him the same life that he himself lives.
Now let us kneel down in the presence of our good God with acknowledgement of our innumerable faults, which we commit daily against his Majesty without ceasing, praying him to make us perceive the better than we have done, and in the mean while to bear with us, until he have rid us quite and clean from all vices, and united us thoroughly to his righteousness. And so let us all say, almighty God heavenly father, &c.
On Monday, the 7th of October
1555 The 82nd Sermon, which is the
third upon the twelfth Chapter
8 You shall not do according to all the things that you do here this day, that is to with every man as he things good.
9 For as yet you be not come into the resting place and the inheritance which the Lord your God gives you.
10 You shall go over Jordan, and dwell in the land which the Lord your God will make you to inherit. And he will give you rest from all your enemies round about you, and you shall dwell in safety.
11 And when the Lord your God shall have chosen a place there, to put his name in: you shall bring thither all that I command you that is to wit, your burnt offerings, your sacrifices, your tenths, your Heave offerings, and all the choice of your vows which you shall have vowed to the Lord.
12 And you shall make merry in the sight of the Lord your God, both you yourselves and your sons and daughters, your Menservants and your maid servants, and the Levite also that is within your gates: for he has no part nor inheritance with you.
13 Beware that thou offer not thy burnt offerings in all places which thou feast.
14 But in the place with the Lord will choose in one of thy Tribes.
There shall thou offer thy burnt offerings, and thither shall thou bring all the things that I command thee.
Although Moses have treated of this matter heretofore, yet is it not without cause that he goes to it again for the better confirming thereof. For as I have told you already, Men are always desirous to pass their bounds, and cannot submit themselves to God, to attempt nothing beyond his word. Wherefore let us mark wll that God thinks it not enough to tell men once for all, that they should behave themselves according to his word and ordinances: but he repeats the same lesson oftentimes, to the intent that men should take the better heed of it, and mark it the better. And because the people had not as yet the law written as touching the Ceremonies; it is said expressly, You shall not do as you do now. For it behooved the people to bridle themselves thereafter as they were taught. Howbeit, for the better understanding of this text, it might be demanded first, whether the Israelites did for a time offer sacrifice at their own pleasure, without rule, or without being certain what God required or allowed. The answer hereunto is, that they had always some mark to shoot at, and that they had not the bridle so loose in their necks, but that they knew how they ought to sacrifice. And indeed, we hear how the Apostle says to the Hebrews, that from Abel forth on, there was no sacrifice accepted but by faith. And faith imports always obedience, so as if men deal at adventure, there is no faith at all in them. But the Apostle says expressly that Abels sacrifices pleased God because of his faith. Whereupon it follows that God has ever showed his will to the faithful, so as they have not gone to work unadvisedly, but have had such certainty as was requisite for them. And whereas Moses reports in Genesis that Noy sacrificed of clean beasts unto God, it does us to understand that Noy must needs have had some knowledge of the difference of them beforehand: for it passed his understanding to find out which beasts were clean. Needs therefore must it be that God had imprinted it in him: and that order has continued forever. And so is it certain that the Israelites never had any such lawless liberties, but that they knew which was the true way of worshipping GOD. Also it is expressed by Moses that Abraham would instruct his posterity in the judgments, Laws and Ordinances of GOD. Whereby he does us to understand, that although there was not as then any law written; yet notwithstanding Abraham failed not to have knowledge of the things that God required and of whatsoever else was requisite. For Moses could have said at one word, Abraham will teach his children to live well and holily and according to the will of God: but he says that he will teach them his laws, statutes and ordinances. To what purpose? I have told you before, that it was to magnify God the better, for his well providing of all things requisite to the serving of him, so as the faithful could not stand in any doubt, but were sure of their duty what they ought to do.
According hereunto therefore let us mark, that when the people of Israel come out of Egypt, their sacrificing was not after the manner of the Heathen, according to the invention of man: but after a heavenly order, that is to say, according to the order which God had appointed. Yet notwithstanding, it is true that there was not as yet any such particular declaration made of the Sanctuary, and of all the appurtenances and things belonging thereunto, as we see is set down in Exodus and Leviticus. These things (Say I) were not so particularly set fort: it was not yet said unto them, You shall have but one altar, which shall be of such a measure, of such a height, and of such a breadth: you shall have a Tabernacle of such manner of stuff, of thus many pieces, thus long and thus broad: You shall have fire burning continually in the Sanctuary: Your sacrifices shall never be offered without salt: there shall always be light and perfume in the Temple: The cakes that shall be offered in the Temple shall be of such fashion: There shall be bread continually before the Lord, and it shall be renewed day by day: Again there shall be a high Priest, which shall enter once a year into the narrow Sanctuary, and here shall be an Altar of burnt sacrifices for him to offer upon from day to day. These things were not yet thus set out: and that is the thing which Moses meant in this text when he says, You shall not do after the same manner as we do this day. For there was greater liberty before such time as God had set forth his commandments to bridle the people whithal, and to hold them in such awe as they should not attempt anything upon their own head, nor step aside to the right hand or to the left; but follow the things roundly which were contained in his Law.
And hereof we have to gather, that after as God utters his will unto us, so are we the more bound to follow the same. For if we knew not what to do, and that God had let us alone in suspense: we might have some because of our? doing of things as seemed good to ourselves.
For why? Our Lord has not been so gracious to us as to say unto us expressly, Thus shall you do: And therefore we may do according to our own skill, seeing we have no express word to the contrary. After that manner might a man reply. But now that God has witnessed his will unto us, we must stoop to it, and it is n to lawful for us to add anything thereto, For that were as much to say, as we would fall to scanning whether God or we were the wiser. And what a presumption were it, if we should needs have better things than those which he joins us? Yet notwithstanding, if men cannot find in their hearts to yield to the things that GOD commands, they enter into this devilish presumptuousness of purposing to be wiser than God has given them leave to be. Wherefore let us learn, that when we have once assurance what God allows, we must mark, that God did not without cause give the people of old time so many rules to show them how to do sacrifice. When we read the things that are contained in Leviticus, to our seeming there be many needless things. For God might well have said in few words, I will have a Temple, and there will I have you to sacrifice unto me. But there are such a sort of commandments as may make a man amazed and out of his wits. And what is the cause thereof? True it is that all things were made and done according to the pattern that Moses had seen in the Mount, as God himself declares. And thereby we be done to understand that the figures, (although that at this day we know not perfectly in all points to what use they served) had a spiritual truth, which m ay be referred to the things which we have nowadays by the coming of our Lord
Jesus Christ for he is the very body and substance of all the shadows that were under the Law. When we read that the high priest might not enter into Sanctuary, but with such attire as s there described we would think it strange to see a man so disguised, with so many things about him. And why was that? We must mark that it was to do the people to understand, that the party which was to be the mediator between God and men, was not of the common state and sort of men, but that it behooved him to have a special kind of holiness to preach unto GOD with all. And that was the cause why he carried this title in his frontlet upon his head; Hallowed unto God, or the holiness of God, Again, he had other attires about him, so as he could not go or stir, but there went a noise or found from him. For he ware bells upon the skirts of his garments; and that was to show that all men ought to give ear, when it is told them that the son of God was offered for us in sacrifice, so as the same may ring into our hearts, to the intent we may seek the means to be reconciled to GOD. There were other things whereof a man may perceive the reason. As the twelve precious stones which the high priest ware on his breast aloft upon the Ephod: and the names of the twelve tribes graven in other stones upon his shoulders. Whereby was meant that Jesus Christ did nothing for himself but all for us and in our behalf: and that his going unto God after that fashion, was to bring us into his presence, according to t his saying of his, I sanctify myself to make you all partakers of the same holiness. Now then we see the reason of many things that were commanded in the law, and we know it was not without cause that the Apostle said that all things were made according to the pattern that Moses had seen upon the Mount: after the which manner Saint Steven alleges the same text in the seventh of Acts. Nevertheless we must note that Gods meaning was to hold his people in awe, that they might be the surer what to do, and not be occasioned to transgress the true service of God, by mingling of any inventions with it. I say it was Gods intent to inure his people to obedience. For if we show ourselves to serve God otherwise, all that ever we do will be nothing worth: nay it will be sin. If I wean I do well, and in the meanwhile stand in doubt and perplexity; all must needs go to wreck. For if we be not enlightened by certainty of faith; God allows not any of our doings. And therefore I say his intent was to keep the people of old time in obedience. And that was the cause why he willed that there should be light continually in the Temple. It was not to give light unto God, or to do him any service, but to do the rude people to understand, that we must not do things disorderly, and be as blind folks when we approach unto God: but that we must have light to guide us by, which light is not to be found in our own brains, but must come from above. And for that cause the Holy candlestick had Lamps upon it, wherein was oil continually.
Whereby was meant, that if men be not guided and governed by the holy Ghost, they do nothing but wander up and down and in the end they shall fall into destruction. Again, God willed that no strange fire should be brought unto his Altar. Whereby is meant that men must not bring aught of their own to the serving of God: we must have the holy fire, that is to say we must pray to Godin the Church, and not go beyond his world, or beyond the doctrine that he gives us. Moreover it is said that no sacrifices should be offered without salt. And why so? For when we offer things to God without warrant that he allows them and requires them, they have no favor at all before him. Thus you see in effect how it was Gods intent to comfort his servants, and to encourage them that they might serve him as became them. And again, it was his will to cut off all occasion of adding anything which they had learnt of the heathen. We know that although men have no encounters before their eyes, yet they cease not to forge many fond things, weaning to please god by the means. But when we see examples on either side of us, it is a further provocation to us.
Besides the ticklishness which we have already of nature, it pricks us forward to say, why should not such a thing be good? For the Jews had seen the fashions of Egypt and of other heathen folk: and therefore they might have been provoked to fashion themselves like unto them: and that had been a corruption to overthrow the whole service of god. To prevent this mischief, God gave them a remedy, which held them occupied in such sort, as they had enough to do in the things that were enjoyed them, and had no leisure to withdraw themselves or to add any devise of their own. And so we see it was not for naught that God gave his people so many laws, rules, and ceremonies at their going into the land of Cannan. For first of all, it was meet that the figures and shadows should supply the room of the truth that was yet unrevealed, until Jesus Christ was showed openly to the world. Secondly it was Gods will to try the obedience of this people by that means. And thirdly it took away all occasion of intermeddling themselves with the superstations of the heathen and unbelievers.
And for the cause does Moses say, Thou shall go over Jordan, and God will give your rest in the land that he has promised you, and there shall you dwell in safety, though you have enemies round about you. And then will he choose him a place in one of your tribes, and thither shall you bring your sacrifices, burnt offerings, and oblations.
And the very true sacrifice (says he) is to do nothing upon your own heads, but to obey your God thoroughly in all points. When he says that they shall come into the land, it is to show that Gods deferring to give his law till that time, was to declare more particularly what things he liked of. For it was his will to perform his promise made unto Abraham, before he would establish his own service. And thereby he gave them to understand that the land of Canaan ought to have led them to a further thing. For had there been no further matter in it than the land itself; it had been enough for them to have been settled in it, and there to have had where to find them abundantly. But God sets up his service, and shows them after what sort they should honor him thenceforth, and all is referred to our Lord Jesus Christ. We see then that the land of Canaan should have guided the Jews to the hope of the heavenly life; so as they should not have set their minds upon the enjoying and possessing of the profits that came thereof, but have proceeded on further and considered that Gods meaning was to reign among them after a spiritual manner. That was the cause why he lifted not to give them the ceremonies at the first, after the manner that they be set down in Leviticus: but reserved the setting of them forth, until the people were come into their inheritance.
And he says expressly that the Jews should dwell in quiet and safety, notwithstanding that they were beset round about with enemies.
Hereby we be done to understand, that it was not enough for them to have conquered the country, but that it behooved God to maintain them still under his protection. And as the Israelites were warned of it then: so does the same belong to us at this day. For God tells us that if he has once called us, it is all once as if he had made us to pass the red sea. True it is that he could call us without making of us to change our place. But let us consider from whence God takes us, and whither he draws us. He takes us out of the bottom of hell. For so long as we be in our own nature, we have none access to the kingdom of heaven, nor any acquaintance with him, but are utterly banished from the hope of life. And when he has drawn us out of such confusion, he pulls us up to himself, to the end we might cleave unto him: and although we dwell as yet on the earth; yet notwithstanding we cease not to be heirs of the heavenly inheritance. This is a far greater thing than to pass the red sea. For we have an enemy that is greater and much stronger than was Pharao and all his people. For what can we do when we have all the devils against us, laboring to hinder our salvation, and being so subtle and having all the means that can be do it withal? They be called the princes of the air, and they reign over our heads, so as they might easily overthrow us if God delivered us not from them. Therefore it is a great power which God utters when it pleases him to gather us unto himself. And yet is that to no purpose, except we be preserved still under his hand and tuition. For as long as we be in this world, we shall be environed continually round about with enemies. The devil cases not to trouble us; he has wiles and flights enough to do it withal and we on our side are unarmed and unprovided and therefore it stands us greatly upon, to have God to be our defender. Nay, the devil needs not to seek far: for we carry such a number of vices with us of our own, as we might be overcome a hundred times without any great adoe or noise. Let us mark well then, that like as God promised to maintain the Jews in the inheritance that he had given them: so it stands us in hand at this day to be maintained by his hand in the faith, that we may persevere in his service: or else our salvation will go to wreck every minute of an hour, so as there will be no stay nor continuance.
Now afterward Moses adds: God will have you thenceforth to serve him in the place which he shall have chosen to put his name in.
Which is as much to say, as that we must not make this our rest; to invent this or that; but we must hold ourselves in quiet, and abide under the government of our God. When we be at rest, then is our mind much troubled with unquietnes, which is clean contrary to Gods meaning. For if he give us respite, so as we be not troubled with fear and terror, to what end is it? Is it not to the end that we should be so mild as to say, go to my God, if I were vexed or disquieted in mind, I had some cause to be carried here and there and to do something or other. I should be seeking of sundry remedies. But now that thou vouchsafest to maintain me in quiet rest, it is good reason that I should be still, and suffer myself to be ruled by thy word, and to be bowed which way thou liftest, without giving head to my lusts, for that were a wicked unthankfulnesse. That is the thing which Moses meant by that t ext. And the same matter concerns us also.
For whensoever God vouchsafes to give us rest from our enemies, we ought to be so much the quieter in ourselves. As for example. If we were among the Papists, we might be in such fear, as we should be driven to seek new shifts every day, as the poor souls are which be among them, who may well say, Alas, I have no liberty to serve God.
How may I behave myself in such sort as I may not defile myself with the superstitions of these Idolaters? Thus you see how these poor catifes are fain to seek all the ways to the wood to find some shift to swim between two streams. And no marvel though they be in that taking. Indeed it is no sufficient excuse; for howsoever the world go with us, we must be fully resolved in ourselves to serve God nevertheless. But yet are we the less to be born withal, when we abuse the time of quietness that God gives us. If we be at liberty, then must nothing withhold us from having our religion pure and clean.
For he offers himself to us daily in his word. And therefore let us refrain ourselves from wandering after our own imaginations, and let us bridle ourselves in that behalf. Seeing that God has given us rest: let us follow all that he shows, without attempting anything at all to the contrary. But we see the contrary com to pass. For commonly it falls out that when men be in rest, so as no man troubles them nor disquiets them; then fall they to be lusty or sporting like a horse that is broken lose and has neither bridle nor saddle. And the experience hereof is too common, in so much that those to whom God has granted such favor as to have his truth in most safety, do think it better to behave themselves after another sort, and to change their state and what a kind of dealing is that? It is a devilish rage that we be carried away withal, when we cannot be quiet in ourselves at such time as god has given us outward rest, and holds our enemies locked up, so as although they be round about us, yet he suffers them not to make any change to disquiet us with all, and yet we ourselves cannot abide to fit in quiet. Wherefore let us mark well, that seeing God is so gracious to us as to grant us liberty to serve him purely: it is our duty to hold ourselves quietly under his obedience, without attempting anything at all. But the Papits have well showed in this case, that they cannot find in their hearts in any wise to submit themselves unto God, and that their intent is not to yield him any obedience. For first of all they looked not what God meant by the old figures of the Law, and yet they followed the things Moses commanded concerning lights, perfumes, and apparel. And why was that? Because they considered not that all those things were referred to our Lord Jesus
Christ. They were much more brutish than very Jews that had no faith at all. For the Jews at leastwise held themselves to the rule that was given to them. Indeed they knew not the right use of their Ceremonies: but yet had they an express commandment from God, and durst not attempt anything against the same. But as for the Papists, notwithstanding that Jesus Christ be manifested, and have accomplished all the things that were betokened in old time: yet have they utterly overthrown that good and substantial foundation, and thrust his death and passion under foot. They fall to taking up of lights. And what needs that? The holy ghost has showed himself visibly in the person of our Lord Jesus Christ, and afterward upon the Apostles, to do us to understand that we must no more look for any outward figures, because we have the truth and substance of them. But what? The papists have abolished the infinite grace of God, and utterly made a mock of it. They will needs offer sacrifice, and have attired their priests thereafter, disguising them as though it were to the playing of an interlude And all this geere is but gugawes, for they be not commanded of God, and besides that, they be done as it were in despite of him. All that was done in the law was of God setting up: and these men fall to setting up of new fashions such as God never spoke of. Again, they place a mortal man in the room of our Lord Jesus Christ; as who should say that the office of our Lord
Jesus Christ were not well enough known and apparent, unless it were figured out with new and strange toys. It is all one as if a body should show forth the picture of a man when the party himself is present, and should say, behold this picture, and yet the man is there himself who can much better show himself what he is than the picture can do. Even so do the Papists in setting forth of the picture of Jesus Christ. He is named the lively image of God. Although the father be incomprehensible in his own majesty: yet has he so uttered himself in the person of his son, as we may behold him there face to face, as says saint Paul in the second to the Corinthians. But the Papists draw a Curtain before it, and tell us that we must be contented with pictures. It is therefore a turning of all things upside down, and a bringing in of devilish confusion. Nevertheless, we see that in the Popedome there is no harkening what God sys; but all is done at the appointment of man. Look whatsoever the do, they term it by the name of Gods service. Yea, but how is god duly served? God say, you shall not do whatsoever seems good to yourselves: seeing that I have set you down a certain order, be contented to be governed by my word. But what say the Papists? Me thinks this is good. This we take to be excellent: every man casts to his collup, and in all Gods word a man shall not find one syllable of all the things which they term Gods service, and which they will needs have to pass in their account. For let a man search all the things through which are comprised under that name in the popedom, and he shall find them everyone to be forged and built by men, and that God not only disclaims them, but also condemns them, because he has showed us his certain and infallible truth, which is the thing that we must frame ourselves unto. We see then how all this doctrine has been wickedly thrown down in the Popedome: and that is because they have perverted the true use of he figures of the Law, and taken in ordinate liberty to do whatsoever came in their heads, without having any regard to the witnessing that God gives us, whereby they might have said, These be the things which we ought to do. Now so much the more diligent ought we to be in marking this place: For were we still in doubt nowadays what to do, so as we knew not what things God allows: then might we have some fancy to make us to sway to and fro.
But seeing that God has told us what he requires at our hands: that ought to be enough for us. And now has he abolished, the Ceremonies of the law that were of his own appointing? Yea. And wherefore? To show us thereby that he will not have us any more entangled in the outward figures. The reason is added; because we have them thoroughly fulfilled in Jesus Christ. Now then, if we will not deface the glory of our Lord Jesus Christ, and overthrow the benefits that he brings us; we must put away the old figures. Mark that for one point.
Again, we see that God is contented with few ceremonies. For it is not his will that we should have any more deckings, lights, perfumes, Cakes, sacrificing of beasts, nor other such things: but his will is that in our baptism we should have such an assurance of our washing and cleaning by the grace that is purchased for us in our Lord Jesus
Christ, as should continue with us forever. Have we that? We must hold ourselves contented with it. For God could have added more, if he had lifted: but he lifted not so to do. And so you see here is a bridle which must reign us back to gather us home to GOD, or else he shall never be able to wield us. Now what have the Papits done?
Tush, this simplicity of baptism pleased not them, they would needs add this and that to it at their own pleasure. What say they? Should there be but sheer water? What a thing were that? Yea, but god has so ordained it, Jesus Christ has so appointed it. It is said that last of all God has spoken to us by his mouth, and that we must stand to whatsoever he says. Now he has ordained it in water alone. Yea, but we must have a taper (Say the papists) to represent the holy Ghost: we must have salt, to represent the heavenly wisdom, and the grace of God: we must have divers other things, and we must have spittle to make infants and dum folks to speak, and we must have a number of other gugawes to mock God withal, which are so gross, and fond, as they can serve for nothing but to make Christianity a laughingstock to the Jews and Turks: and the devil plays his part with them, when the world is sorted after such a sort. We see then that the Papists have broken and transgressed Gods order, by adding after that manner to the things which he had set down certain, and in such measure as he would not have men to go beyond them.
But there has been yet a far more outrageous disorder in the Lords
Supper. For therein our Lord Jesus Christ meant to show us, that his will is that we should settle our whole trust in him, because we be fed with his substance, and therefore we must not seek life anywhere else than in him: we must not eat there and drink somewhere else; for we have there full suffisance for the sustenance of our souls, we have the full perfection of all goodness in him. That is the thing which he shows us by his holy supper, and his will is that we should receive the bread and wine in witness thereof, and that it should be distributed among us, to the end we should be knit together in him, to become members of his body. But on the contrary part, they have set up the abominable mass, and will needs sacrifice Jesus Christ. And whereof comes that? Even of that they understand not that they usurp the office which is allotted to him in the holy scripture, according whereunto he has offered up himself once for all, and behold, men will needs take upon them to counterfeit him, for by their own saying, it is all one sacrifice. Yet for all that, they be but Apes to Jesus
Christ. For it becomes them not to take upon them the office that is not allotted unto them. Again they will needs make a mingle mangle of all things: for they not only disguise and falsify all things that were ordained by our Lord Jesus Christ, but by all likelihood are fully bend to fight furiously against his institution. Jesus Christ ordained that the bread and wine should be divided among the faithful. But it is enough with them that one do take it all, and eat it up alone. Yea and when the people come of purpose to communicate with them, (which is but once a year) they be fain to content themselves with the one part of it, and the other part is reserved. Besides this, there is no opening of Gods word, their saying is that they go to receive their God, and they make a charm and forcerie of their consecrating of the bread and wine. Thus you see how proudly they be turned away from Christs ordinance, so as they could not devise how to fight against him with more violence. Now sith we see these things, we ought to acknowledge Gods grace in drawing us out of such confusion. And therewithal let us mark that Gods standing so much upon that point that his people should not do what they liked themselves, is not without cause. For why? We see what men are when they once go astray. When they once take that liberty, they disguise the truth, and there is no end of their leasings. Therefore let us beware that we hold ourselves short, especially when God has given us rest from our enemies, and we dwell in a place where we may worship him purely, let us keep the simplicity that he commands, and allows by his word, without any swerving aside from the same how little so ever it be. For we had need to keep ourselves far off from all corruptions, if we be determined to obey our God. And why so? For mans heart is a dreadful gulf. And again, every man draws his neighbor into error after him. Therefore it is like an endless maze whereof is no way out again, unless the thing be observed that is spoken here: namely that men do not what every man thinks good in his own eyes.
And let us note also, that by this saying, all our intents (as men term them) are condemned, though they seem never so good to ourselves.
For we be no competent Judges; God must tell us what is good: and if we on our side find any apparent reason, it is altogether but smoke.
So then for as much as God in this place sets his own word, and the testimony of his will, directly against all our devotions, and all that ever seems good to us: let us assure ourselves that it is not lawful for us to follow whatsoever we think good. For all that is nothing worth: but all the service that we do unto god, must be grounded upon his word and his infallible truth. Without that, we do but build dreaming.
Now Moses adds the same things again which he had spoken concerning Sacrifices, Burnt offerings, freewill offerings, vows and tenths; namely, that all those things must be done and paid in the place that God had chosen out of one of their tribes. This thing was not so soon performed as I have showed heretofore. And the reason is, for that god intended to prove his peoples patience, and also for that the people were not worthy that God should establish the order at the first, in such sort as he had promised it. And that is a thing well worthy to be marked. For we see that gods gracious gifts are oftentimes long in coming. And yet God says you shall no sooner have spoken, but I will be ready to succor you, yea and my hand shall be stretched out to help you before your words be out of your mouths. So does God promise: and yet notwithstanding he suffers us to linger. And why? Because we have hindered the course of his grace by our unbelief; and we be so rechles, that he makes no hast to come unto us, because we for our part come not to him but with great hardness, and as it were limping. Yet notwithstanding he does always surmount all our vices with his infinite goodness, as it came to pass in that which Moses speaks here. God had promised to choose a place for his Sanctuary to rest in forever. Now, that thing was to have been done as soon as the Israelites were entered into the land of Canaan; and yet it was delayed a long time: insomuch as there passed a hundred years or twain, yea three or four hundred before the promise took effect. And that was because the people were not worthy to be so satisfied, as God had declared, and therefore were fain to abide the punishment of there sin. For they drove not out their enemies as he had commanded them, but became negligent: and besides that, they themselves turned away and fell into all manner of vices and corruptions. That therefore was the cause why
God withdrew his hand, and performed not his promise till the time of David. Nevertheless, although the people were malicious, although they were unthankful towards God, although they provoked his wrath so many ways to the uttermost: yet could they not utterly disappoint the promise altogether. The reason was, for that it depended not upon that deserts of men. Therefore although men be unworthy of it; yet does God in the end perform whatsoever he says.
Yet notwithstanding there is a delay made for a time, to the intent that folk should learn to know their own naughtiness, and dislike of it, and be sorry for it. Wherefore let us learn hereby, that if God at any time do show himself unwilling to put us in possession of his benefits out of hand: it is because that we have procured the delay of them by our own naughtiness. But yet shall we not be utterly be bereft of them, so we acknowledge our sins and be sorry for them: but in the end he will reach out his hand again to put us in possession of the benefits whereof we had deserved to be utterly dispossessed. Truly this will not boot the hypocrites at all: but as for gods church, although it live in suspense for a time; yet will our Lord show in the end, that his goodness surmounts all the sins of men, and that he will not fail to be faithful, though all of us be liars. Sothly (as I said afore) we must not under this color flatter ourselves. For if we be stubborn in evil, our Lord will well enough find the means to discharge himself of the promise whereof we shall have been disappointed. But let us learn to acknowledge our sins; and when we have acknowledged him, let us learn also to rest upon the goodness of our god, not doubting but that it is so great and infinite, that notwithstanding all the lets which we on our side shall cast in the way of it, yet it will so get the upper hand, that in the end we shall find the welfare from the which we had shut ourselves out of doors.
That is the thing which we have to remember upon this text of Moses where he says that god would appoint a place, even such a one as he had chosen out from among all the tribes of Israel, where he would have his name to be called upon. The residue which cannot be declared as now, shall be pursued hereafter.
Now let us fall 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 dislike them more and more, and thereby be brought back unto him: and that sith we for our parts bring nothing to him but utter corruptions; it may please him to grant us the grace oso to reform us by his word, as the sacrifices which we shall offer unto him may be made holy by faith, and he accept them for our Lord Jesus Christs sake. And for as much as we know that he requires spiritual sacrifices: let us call upon him with such boldness as we may be hard at his hand, and yield him praise for all his benefits bestowed upon us, and moreover endeavor to discharge ourselves of our duties every man towards his neighbor, because those be the sacrifices which he receives and allows. That it may please him to grant his grace not only to us, but also to all people and nations of the earth, &c.
On Tuesday the 8th of October
1555 The 83rd Sermon, which is the fourth upon the twelfth chapter
12.13.14. And ye shall be merry, &c.
15 Neverthless, look whatsoever thou hast a mind unto, that maist thou kill and eat within any of thy gates, according to the blessing of the Lord thy God, which he has given thee; as of the fallow deer of the Red deer: both he that is clean and he that is unclean may eat thereof.
16 Only f the blood shall you not eat, but you shall pore it upon the ground as water.
17 Thou maist not eat the tithes of thy Corn, of thy wine, or of thine oil, within any of thy gates, nor yet the first engendered of thy kin, or of thy sheep, nor any of the vows which thou shall have vowed, nor the free will offerings or the lifting up of thy hands.
18 But though shall eat those things in he presence of the Lord thy
God, in the place which the Lord thy God will choose to himself.
There shall thou eat them, both thyself, thy son, thy daughter, thy manservant, thy woman servant, and the Levite that is within thy gates. And thou shall be merry before the Lord thy God in all things whereunto thou put thy hand.
Moses going forward still with his matter, commands the Jews here to be merry in the presence of the Lord. Now although this lesson have been laid forth already, yet is it requisite for us to be put in mind of it again. For the treating of it here new again, is not for naught, neither has the holy Ghost set down anything more than needs, as I have said heretofore. Men cannot keep measure in their mirth without some disorder always. And the cause thereof is that they have not an eye unto God in their making marry. Nay rather (which worse is) they think it is no mirth at all unless they turn their backs upon him. Whereas we should seek all our welfare in GOD to have our rest there: we bear ourselves in hand that we be best at ease when we be furthest from him. For this cause God ordained the said
Ceremony of solemn fasting when the folk offered sacrifice unto him, as it were of purpose to put them in remembrance, that God was there present, and showed himself unto them. Not that the doing thereof once a year was a sufficient discharge to them; but that every man ought to make lesson and a general rule of it, that whensoever they did eat or drink, they should refer it wholly unto God, accordingly as Saint Paul warns us to do. And thereby we see that the truth thereof abides unto us, though the Ceremony thereof be done away. Wherefore let us learn, that in playing and sporting after the fashion of the children of this world, we shake off God and bereave him his honor. And surely it is an inexcusable unthankfulness, when we acknowledge not the author of all welfare. If we refer all our mirth unto God, it will be always moderate. Besides that it shall ever have a good end, God will so hold us in aw by his Majesty, as we shall not pass our bounds as we see the wretched and blind unbelievers do, who have no more stay of themselves in their making merry, than wild beasts have. Now then, if our eyes be so set upon God, we shall be sober and modest enough. Mark that for one point.
But besides this, it is the meaning of Moses also, that fathers should teach their children, and masters their servants, to do like. For it is not enough for a faithful man, that he himself serve God: but he must also govern his household, assuring himself that it is committed to him to the same end, and that he is to yield account of it. And indeed, what reason is it that a man should have superiority over his neighbors that are creatures fashioned after the image of God as well as he, and that in the meanwhile God should be bereft of his right, and not be used as chief sovereign of all? What a presumption were that? Were it not an utter perverting of the order of nature? Then let us mark well, that here we be warned to rule our houses in such wise, as GOD may be served both of great and small. Let him to whom God has given children, beware that he bring them up in the right religion, and let him do the like to his men and his maids, so as God may be the common father and master of them all. That was the thing whereof Moses indented to warn the Jews, and in their persons it behooves us also to be taught at this day to do our duties, in that behalf. And therewithal we be exhorted to gentleness also. For although the master of a house have preeminence and authority over his household; yet notwithstanding his enjoying thereof, must not be to himself alone: but he must impart it to all his whole household: for else it is a separating of himself from the state of mankind. nd a barring of the common society which God has set among men.
Therefore there are here two points to be noted. The one is that whosoever has charge of children and servants, must do this endeavor to lead them to god. And the other is, that all such as are set over others and have inferior persons under them in what state of subjection so ever it be, ought to be kindhearted towards them, and not to reign over hem with tyranny and cruelty, but to rule them with all gentleness, so as they make them partakers of the benefits and gracious gifts which they have received at Gods hand.
That which Moses adds concerning the Levites, serves for a further confirmation of that which he had spoken of their rejoicing or making merry in the presence of God. For (as I have declared already) God had appointed the towns of he Levites to be dispersed among the tribes, to the intent there should be good doctrine taught throughout the whole country. We know what the state of the tribe was, namely how it is said in the second of the Prophet Malachi, that the lips of the priest ought to teach knowledge, and that men should seek for good doctrine at his mouth, and that the Priests were as the messengers of the living God. God then had chosen the tribe of Levic to be continually among his people, to hold them in the true and pure religion. For had they been placed altogether in some corner by themselves, after the same manner that the rest of the tribes were in their portions; all the people besides had been without teaching. But inasmuch as there was no tribe where the Levites had not some town allotted to them; by that means the seed of Gods word was spread abroad, so as the persons whom God had ordained to govern his Church and to have the charge of mens souls; where so dispersed that the land was furnished with them throughout. And now it is said that the Israelites shall make mercy with the Levites that were mingled among them. And why? For they might hold the people in some awe. Though there had been some untruly persons, yet if they had seen the Levites, who bare their marks, and where specially chosen to the spiritual government of the Church; it would have been a bridle to restrain them withal. Thus the Lord seeing the frailty of his people, gave them this help to hold them in order and modesty.
As if he should say, True it is that I have chosen you for mine inheritance and you be the people whom I have dedicated to myself: but yet is there a special holiness in the Levites, because they preach into the Tabernacle, and are appointed to teach you the law, and to keep you from running into superstition, and from starting aside to strange gods. Seeing then that I have committed this charge to my Levites: let them be in your company, that by your beholding of them you may be the more provoked to fear me, and to be merry after a holy manner, without defiling of yourselves with the lusts of the world as you see the unbelievers do, who rush out into all disorder: that seeing I have appointed my Levites to be as messengers from me, and that my law is in their mouth, and their office is to bear abroad my doctrine: you may not be so given to disorder, but rather consider that I dwell among you, so as the very sight of my servants may do you to understand, that I am near at hand, and that you ought not to separate yourselves from me. And hereby we be put in mind to behave ourselves soberly and modestly, and that we have need to be exhorted daily thereunto by the word of God, for fear of starting out into unthirstiness, for we see what feebleness is in us.
True it is that when we be once entered into a wicked trade, we shall soon be hardened in it: but to be constant in doing good, we shall have much ado. Therefore although we have some good disposition and desire to serve God: yet must he be fain to quicken us up still from day to day. Wherefore let us seek the mean; which is to resort to the doctrine that should be our guide, and to yield willing care to the warning that are given to draw us unto God, and to confirm us in his fear and obedience. Yea and when we have been at a sermon, and have heard that word that is preached to us in his name: let it serve to keep us in awe, and although we bee tempted to unthriftiness, yet let it be as a bridle to rein us back unto God. Thus you see how we ought to use the means and remedies that God has appointed unto us to redress the frailty that is in us. For otherwise we would start away by and by, and wonder that we should be so utterly strayed away from our God. That is the thing in effect which we have to remember upon the first sentence that is set down here.
Now he adds afterward, as we have seen already heretofore, that the people should not sacrifice in all places, but only in the place that God should choose among their tribes. And that is to hold the people in obedience, that they should not attempt to serve God after their own fancy and imagination. Indeed a man might say at the first blush, that there needed no rehearsing of the thing that was easy enough of itself. But the case concerns not the only understanding of it, there is another reason why god sets down this saying so often: which is that men cannot refrain from swerving one way or other, but that although they be fully minded for a time to serve God, yet do they start aside in the turning of a hand, because they be unconstant and light minded. Not without cause therefore does God rehearse here the same thing that we have seen here before, namely that the people should not offer sacrifice in all p laces. And why? For things in those days were very dark, and it was needful for the people to be restrained, to know that there was but one God. The heathen had everyone their religion by himself, and there was certainty at all among them. But it behooved the people of Israel to be fully resolved in this wise. The God whom we worship is the maker of heaven and earth: and because we be not able to get up unto him, he has showed himself unto our fathers, so as we cannot do amiss, if we worship him according to his Law. It behooved the people of Israel to be at that point. For had thy had divers altars, and that every man might have followed his own devotion: what a thing had it been? There would have been store of inventions: they would have brought in diversity of religions, every man would have devised what he had lifted, and he God of Abraham should no more have been worshipped after his own manner. For this cause is it said, you shall have but one Altar and one Sanctuary, and God reserves to himself the choosing ad appointing out of the place wherein he will be worshipped and served. We see then that here all liberty is taken from men, so as they may not take anything at all upon them in the serving of God. Mark that for one point.
Again, it is showed us here moreover, that forasmuch as we be subject to this corruption of forging fond opinions out of nomber: God meant to hold his people in the true unity of faith, and his choosing of one Sanctuary was as a band of concord, to the intent that men should not run gadding every one after his own fancy. To be short, without agreement in the one faith, we cannot serve God or do anything to his liking. And hereby we see that men do themselves no good at all by their foolish devotions, but rather provoke Gods vengeance the more, by their straining of themselves to do the things that they have devised of their own brain. For the very ground of religion is to know whom we ought to serve, as our Lord Jesus tells us in the fourth of John, saying: We know what we worship. Now he speaks there of the Jews, because they had the law, and therein the full certainty how God was to be served. But it is said by the Prophets, that at the coming of our Lord Jesus Christ there should be three Altars, one in Egypt, another in Assyria, and the third in Jewrie. Whereby is meant that God shall be served everywhere. For the material Altars were beaten down. As for the things that are termed Altars in the Popedome, they be devlish abominations: for their setting of them up is to sacrifice Christ on them. But he has offered himself once for all, according to the office that was given him by God his father. And therefore it were high treason and blasphemy against God to have altars nowadays among Christians.
For Jesus Christ is our only spiritual Altar: and when we be knit unto him; then is God duly worshipped and as he himself requires.
Wherefore let us learn that although the ceremony be disannulled; let the meaning of it may greatly profit us: which is, that we must serve God, not by turning aside every man after his own conceits, but by linking ourselves together in the bond of faith and by agreeing rightly together. And whereupon shall this concord be grounded?
Upon Gods word and upon our Lord Jesus Christ, who is his very wisdom. For if we resort to him, we shall have a certain mark to shoot at and such a one as cannot deceive us. But as soon as we swerve aside from him, be it never so little; by and by we vanish away in our own foolish thoughts. Thus you see in effect what we be taught as concerning this place.
And let us mark well that it belonged to God to choose the place, as has been told you before, so as the Israelites had not leave to spy it out themselves and to say, this is the fittest place: but God bare all the stroke alone. Hereby we be done to understand that it is not for us to set us a service of God after our own liking, but that we must hearken unto him, and so receive his word as nothing be added thereunto, as shall be declared yet better in the end of this chapter.
And verily when as he says that he will choose it in one of their Tribes: thereby he does us to understand that we must not envy our brethren, though one of them be more honored than another. Let it content us that god accepts our service and although some of us be lesser and some greater and excellent than others: yet must not that breed any heartburning among us, nor occasion us to be grieved at Gods granting of more favor unto others than to us: but every of us must do his duty in his own degree, and seek no further but to be received at Gods hand all together, both they that go before, and they that come after.
Furthermore let us mark well, that whereas God says he will choose that place to put his name in: it is not meant that his being was shut up in the Sanctuary. But only that folk should there have a record of his presence. And that was to the intent that the Jews should not busy their heads about gross imaginations, as we see men commonly inclined to do. When God stops to impart himself familiarly unto us, we take occasion to make him some image; if we could we would tie him to some stone or to some pillar, or coop him up in some corner: and we think we have him not with us, except we have some visible sign of him. And this was the cause why men made puppets and idols to represent God by. For this cause he tells them expressly that he himself will choose the place wherein he will be worshiped and served, howbeit not that his being shall be shut up there, but only that his name shall be there. And moreover the Jews were to be put in mid, to look up to the heavenly pattern that Moses saw on the Mount, as oft as they looked upon the ark of covenant and the other signs that god had given them, and thereby to be led to the spiritual service which was figured by those things, whereof Jesus Christ was the very substance. True it is that even at this day still God comes down or stops unto our rudeness; insomuch that it is his will we should have temples or Churches to assemble in, and thither we come together to make our common prayers there. Again, Baptism is ministered there, for Jesus Christ also is there among us and rules over us, and in his supper we have an assurance that we be knit unto him, and grassed into his body, so as we have but one life common to us all. Yet must we not be held down by the signs and tokens that God gives us for our help; but we must rather be conveyed up by them, and not be wrapped in superstitions, to worship god after a fleshly manner. We must consider that he fills all things. Yea even abiding in his heavenly glory, and there must we seek him by faith.
When we think upon him, we must not draw him down hither to have him after a fleshly manner, but we must mount up by faith into heaven where he dwells, as the scripture speaks of him. That therefore is the thing which we have to remember upon this place besides the things that have been declared already. For I do but put you in remembrance of the things that have been discoursed more at large heretofore.
Now afterward here is leave given by God to his people, to eat flesh throughout all the land of Chanaan, so it be not of any Sacrifices, tithes, burnt offerings, Heave offerings, or first fruits. It shall be lawful then for you to eat of all common flesh everywhere; but as for that which shall have been sacrificed unto me, let it not be eaten of in any other place, than in the same which I shall have chosen to set my Sanctuary in. Howbeit, he adds one wod more here, saying: according to he blessing which thy God shall give thee. Here we see first of all, that it were not lawful for us to eat one bit of bread, unless we were sure in our minds that God gives it us and that we have leave of him to heat it. And that is the cause why Saint Paul requires faith where he speaks of eating and drinking; saying that whatsoever is not of faith, is sin. And whereof treats he there? Even of the eating of flesh or of herbs, of bread or of fish, and of all manner of food: and he says that it must be done with faith. As how? Some will say that faith is too precious a thing to be mingled with corruptible meats.
Yea, but we must be sure in all our life, that we attempt not anything which may displease God, or that is not lawful for us to do by his leave or warrant given unto us. Therefore in the foresaid text, by the word Faith, Saint Paul means the record that we have in our eating and drinking, that God shows himself a father to us, by giving us food to nourish our bodies withal: and that our using of the benefits which the earth yields, is not by stealth as though we would robe him of them; but as it were by receiving them at his hand. When a father gives his children every one his pittance, saying, hold here, and eat it: it is no more than God does daily unto us, when we be certified by his word, that he has given power to the earth to bring forth corn and wine for our use, and delivered us the beasts and all other things to eat of. We must assure ourselves that the growing and increasing of victuals in the world comes not by haphazard, but of Gods ordinance, who has appointed them to feed us through his goodness. I told you this doctrine is very needful. For what a thing were it, if we could not eat a morsel of bread without offending God? And yet S. Paul vows it to be so. And why? For if in my eating and drinking at all times and in all places, I know not that I am beholden to God for the good things that he has ordained for me: it is all one as if I stole it from him: I do but files it from him like a dog or a cat, which takes that which was not ordained for her. You see then that that is one fault.
Again, it is as it were a burying of God, when men know not that it is he which gives them the food for their sustenance. If we be not fully persuaded of that; then is God disappointed of the honor that belongs to him, so as we acknowledge him not for our father and fosterer, but become so brutish that we mind no more the life which is prepared for us in the kingdom of heaven. But this taking of such fatherly care of us in this world, is to lead us up higher thereby. And so we see that unless we be sure that God gives us leave to eat and drink according to his blessing; we be but as brute beasts, and much worse than they. Again, on the other side, who gives us authority to devour Gods benefits? Shall we wretched creatures which offend God without ceasing, presume to do it of our own heads, without considering that we have those things of his free goodness, and that they belong not to us otherwise than of Gods good will, who vouchsafes to show himself liberal towards us? Surely then do we rauin all things to us without any right or title. Therefore are we blame worthy every way for our eating and drinking, till we know that GOD is the giver of all. And hereby we be done to understand further, that in our eating and drinking we must not observe the traditions of men, but content ourselves with the testimony of Gods good will. And thereunto also does the holy scripture refer us by condemning the fond toys that men devise of themselves, as when they say, it is not Lawful to eat flesh upon such a day, this must be done and that must be done. And what authority have men to bid and forbid such things? For the pope and all his rabble are not able to make a silly fly: and shall they forbid us to eat beef, mutton, or any other of the things that were made for our sustenance? What else is their usurping of such authority, than a robbing of GOD of his sovereignty over us? Now then let us have an eye to the will of our GOD. And sith we know that he has given us all meats without exception: let every of us use them soberly, and be contented to be ruled by his word: for to him only does it belong to lay Laws upon us, and it is not for any mortal man to presume so far. If any man take that upon him which is not due to him, let us despise him, yea and abhor him, as one that goes about to overthrow the authority of God.
And so you see what we have to mark in Gods suffering and giving leave unto his people, to eat flesh in all places, so it were not sacrificed. As if he should say: In your eating and drinking consider well what is lawful for you. And how may you discern that? By my word. Give yourselves once over unto me; and you shall no more be afraid of anything. If men lay new laws upon you; make no account of it: for it is enough for you, that you have leave at my hand.
And now Moses adds expressly, according to the blessing which thy
God shall have give thee whereby he does us to understand, that every man must have an eye to his own ability, and thereby rule his desires. For if the rich man having whereof to live, do far according to his ability, and the poor man will needs far as well as he: must need smart for it. And God likes not of it when he that has not wherewith will needs far as daintily as he that is rich. Indeed we must always bear this lesson of Saint Paul in mind and put it in practice, namely that he which has abundance glut not himself till he burst, nor give himself to his pleasures, according to his saying in the xiii. To the Romanes, that we must not have a care of our flesh to cocker it too much: For our flesh desires not the best things, and our appetites are inordinate: and therefore the following of them were but a confused disorder. Although the richer sort have great store of all things, yet must they not pamper themselves out of measure, so as they should at any time fall into disorder, and not endeavor to bestow of their abundance upon such as are in need and poverty. For Gods meaning is to try the charity of such as have wherewith, by giving them more than they themselves have need of, to the intent they should not be niggardly of the things which they have, but be helpful to their poor brethren and to such as want.; Never the latter, a rich man may far according to the blessing that God shall have given him, and the poor man must content himself with brown bread if he have none other, and not strain himself to eat white bread as well as the rich man, but bear his poverty patiently, and pray to God to nourish him as it were with Manna from heaven: And although he have nothing else but dry bread to feed on, the same must serve his turn instead of all other vittles. That is the thing in effect, which Moses meant to show us here. And it is a very good and profitable lesson: for thereby we be done to understand that if God give us abundance, it is a continual putting of us in remembrance that he dwells among us, that we be not as these drunkards which in a year when there is store of wine, do despise God and play the very brute beasts, so that if they may not drink wine till they spew it out again, and power it in as it were which tunnels, they have never enough. Let us beware of such beastliness: and let us bear in mind that we be in Gods presence. And surely if we bear hm that reverence, we will be ashamed to cram ourselves like dogs or swine, and to deface his image in us by unmeasureable eating and drinking till we burst again. Lo what we have to bear in mind. Likewise on the other side, if the year be barren, so as there be small store of wine, and corn is deer: This text teaches us to thank God for it and to cut out morsels the smaller, and to bridle ourselves. For why? It is said that our eating must be after as our God has blessed us, so as we must have an eye to the ability that God has given us: and accordingly as we behave wherewith, so must every of us learn to rule himself, and not play the unthrifts that are lead away by their lusts, which put all into the platter (as I say) to satisfy their bellies withal. Some are so delicate of their diet, that rather than they will forbear when God sends them scarcity, they will fell their cotes, yea and their dishes and platters too. Such folk might consider, that it were good for them to keep somewhat in store, for afterward, to the intent that if they fell into sickness or any other necessity, they might have wherewith to relieve them. Had they any honesty or any stay of themselves, to think that it is Gods will to deal sparely with them at that time: Had they any consideration at all I say: they might say, Lord thou has all good things in thine hand, and that so plentifully, as thou could well give us more: but thou intent to try our patience. Vouchsafe therefore to bless the little that thou has given us, so as it may suffice us. Let it be as the Manna to us, that we may perceive thy favor towards us, even thereby though there were none other thing. But what? All our mind is upon the filling of our bellies; yea even without regarding how far God gives us leave to go. So much he more therefore ought all men both rich and poor, to mark well this ext. Let the man of wealth say in himself, it is the blessing of my God: and sith it is so, I must yield him account of it, and I must look very well about me how
I may use these things aright according to his ordinance: so as I give not my flesh whatsoever it likes or lusts for, but that I behave myself soberly howsoever the world go, and also impart my overplus to such as have want or need, and relieve them with mine abundance. Le the rich deal after that manner. Again on the other side, let the poor bethink them thus: well, God gives us not wherewith to find ourselves, and therefore it behooves us to bear our poor state patiently, and not give head to our lusts for then shall we but provoke
Gods wrath, by following our dainty desires and such other like things: wherefore let us be well advised to content ourselves with the little that he gives us.
Thus you see that although the rich enjoy their ease and have wherewith to maintain their delights for the present time: yet they must be of such mind, that if God lift to bereave them of all things the next morrow, they must not repine to give over all, but so humble themselves as they may say, Lord I will live today according to he blessing which thou has given me: and if thou lift to impoverish me to morrow, do thy good pleasure: only grant me the grace to learn to content myself with any other state of living than I live in today.
Whereas today I far according to mine ability; if thou lift to bring me down to brown bread, let me abide to be brought thereunto, and let my neck be playable to receive thy yoke. That is the effect of the things which we have to mark upon this sentence of Moses, where he declares that every man must moderate his diet and far according to Gods blessing, that is to say, according to the ability that God gives him wherewith to do it.
And we be further warned to beware that we devour not all that ever we can get by pilfry and wicked trades: for that is no blessing of God.
When a man has raked other folks goods to him by fraud and Lewd dealing, can that be called Gods blessing? True it is that riches come always from Gods hand: but yet whosoever he is that enriches himself by rauin and fraud, is rejected of God, and utterly disliked of him. So then, let us mark that although a man could be wicked shifts gain wherewith to feed himself fat; yet must he not take such liberty to him. For why? In this place we be restrained back to the blessing of God. Were this point well marked, we should not see so much naughtiness in the world as there is to be seen nowadays. For all the care is how to get where with to maintain us: but as for whether the means be Lawful and reasonable, no man enters into the examination of that: but so he may scrape and catch, he never takes any further care at all. We see what rauening there is, we see what deceitful and lewd dealing there is: in so much as there is not any state or trade of men in the world this day, which is not so perverted as world irk a man to think upon it. Every man seeking is to pull to himself the goods of other men, and commonly all is fish that comes to net. For why? We have no regard of Gods blessing, but we wind them in unto us, some by lying, and some by fair glossing. And to what end? For sooth to find ourselves withal. Behold, God calls us all, and tells us that his blessing shall light upon us if we follow his word simply: and that he will not fail us in anything, at leastwise if we endeavor to do what we can. Indeed we may hap to far hardly now and then, so as God will not feed us so full as we would wish: but yet howsoever we far, he promises to give sustenance to as many as resort unto him. But we disappoint ourselves of it by our own lewdness. For first and foremost we be troubled and tormented with distrust; secondly our inordinate lusts do tempt us and tickle us: and thirdly the devil does so blind us, that we make no conscience of pilling and polling, of deceiving and beguiling, and of giving ourselves to all naughtiness, so we may be fat fed, and live daintily: as for all the rest we make none account of it. And therefore let us remember this word Blessing as whereby God shows us that we must resort wholly unto him, accordingly also as our Lord Jesus Christ teaches us by bidding us to ask our daily bread of God his father, whereby we protest that we hold all things of his blessing.
Finally he adds, That as well the clean as the unclean may ease thereof. Our Lord does not here give leave to the unclean, to eat the fruits of the earth with an evil conscience: but his meaning is that there is not so great straightness to be used in the receiving of the common meats and drinks, as in eating of the sacrifices. For the eating of the Sacrifices was to another purpose. In those holy feats aforementioned, it behooved them in any wise to be cleansed afore hand according to the ceremony of the law: so as it was not for any man to come to the Temple and to eat of the Sacrifices, until he had first cleansed himself, and water was set ready at the coming in of the door for the same purpose. But here it is said that there was no such straight bondage to be observed in their common eating and drinking. That is the very meaning of Moses. But yet must we mark also therewithal, that all that every we touch is defiled by our uncleanness, if we ourselves be not dedicated unto God, according to this saying of Saint Paul, that al things are clean to the pure and clean, which have their own consciences right before God, and cleansed by faith: whereas on the contrary part, the unbelievers and such as have no fear of GOD, defile the bread and wine by their touching of it, and do but make all things unclean, so as Gods creatures are infected by the filthiness that is in them.
This must we hold for a rule: and specially in eating and drinking we must have the said cleanness of dedicating ourselves unto God.
Nevertheless we must note that we cannot at all times be so well disposed in our eating and drinking, as when we come to the Church: there we must be of another mind. True it is that even in our laboring, and in our looking to our household, we ought to have God always before our eyes; and that when we eat and drink, we ought to do it in his name, according to the lesson that I alleged out of Saint
Paul. But when we come to the Church God is yet nearer us and more familiar with us. For our Lord Jesus Christ assures us that he is there among us when we come together in his name: and by our holding up of our hands towards heaven, we show that our coming thither is to present ourselves in the sight of our God. And therefore we must have a more singular and earnest affection when we become thither, than we be doing of our common business. Ought there not to be a difference put between the Lords supper and our common eating and drinking? True it is that whensoever we receive our ordinary repast, we ought to call upon God and to give him thanks, or else we be defiled. But yet when we come to the holy supper, we must be ravished after another fashion, as though we were no more in this world: our minds must not run upon the feeding of our bodies, but upon the son of GOD, who calls himself our life, telling us that his flesh is our food, and his blood our spiritual drink. And therefore it is meet that it should be separated from the things that belong to the common order of this earthly life.
We see then that the meaning of Moses in this place where our Lord gives us liberty to eat and drink, is that we should call upon him: and that although there be infirmity in us, yet must not we therefore forbear the liberty and leave that GOD gives us to use the food which he has appointed to our use: which thing we may do with a quiet conscience, not doubting but GOD does well like of it, seeing he has given us such warrant, and has dispensed with us of his own Free goodness, and specially that when we resort unto him, we must retire and call ourselves back from all earthly cares, that we may mount up wholly unto heaven. As for example, when we be to receive the holy supper, or when we see that Christ assures or warrants us by Baptism, that we be made clean by him, and newly reformed, so as he accepts us and takes us for his members, to the intent that his fathers judgment feat should not be terrible unto us: when we think on these things I say, it becomes us to be drawn to the heavenly life, and to be as it were secluded from our earthly cars, that we may the better stick unto our God, and far the better by it all the days of our life.
And now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them daily more and more and to teach us so to serve him, as we may abide continually in the pure simplicity of his word, without adding aught to it or taking aught from it, upon our own head. And seeing we know ourselves guilty before him of s many sins committed against his majesty, let us flee for refuge go his mercy, and not doubt but that seeing he has vouchsafed (not to have a visible Sanctuary among us, but) even to knit himself to us in the person of his son
Jesus Christ, we may assure ourselves that he always has compassion of us, to receive us, notwithstanding that we be so wretched creatures as we be well worthy to be cut off from him, and to be utterly thrust out of his kingdom. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, &c.
On Wednesday the 9th Of
October 1555 The 84th Sermon, which is the fifth upon the twelfth Chapter
19 Beware that though forsake not the Levite of all the time that though shall be upon the earth.
20 When the Lord thy God shall have enlarged thy borders as he has said, and thou say, I will eat flesh: if thy mind be desirous to eat flesh, eat thou whatsoever flesh thou has a mind unto.
21 If the place with the Lord thy God will choose to put his name in, be far from thee, thou shall kill of the Oxen and sheep which the Lord has given thee, as I have commanded thee, and thou shall eat of it within thine own gates, according to thine own hearts desire.
22 As the Fallow deer and the Red deer are eaten: so shall thou eat them. The clean and the unclean may eat thereof alike.
23 Only take heed that thou eat not the blood: for the blood is the life, and thou may not eat the life with the flesh.
24 Therefore thou shall not eat it, but shall power it upon the earth as water.
25 Eat not of it therefore: that it may go well with thee and with thy children after thee, when thou shall have done the thing that is right in the fight of the Lord.
23 But as for the hallowed things that are in they custody, and thy vows; thou shall take and carry them to the place which the Lord has chosen.
27 And thou shall offer thy whole burnt offerings both the flesh and the blood, upon the altar of the Lord thy God. And of they peace offerings thou shall power the blood upon the altar of the Lord thy
God, and thou shall eat the flesh.
28 Take heed and hearken to all these words which I command thee, that it may go well with thee and with thy children after thee forever, when thou shall have done the thing that is good and right in the sight of thy God.
We saw yesterday why God appointed the Levites to have cities here and there throughout the land of Jurie: namely for the maintaining of the true and pure religion among his people. For if any of them would have turned away to superstition, or idolatry, those whom God had appointed to his own service, might have amended them by good admonitions. So by that means was the feed of good doctrine sown everywhere. Now pursuing the same matter Mosses adds, that the people should beware in any wise that they defrauded them not of their right. And not without cause. For as I have told you before, God had appointed them of purpose to serve him, and the greater part of them also to teach his people, that his law might be known. Seeing it was so, it was good reason that they should have wherewith to find and maintain them. For in very deed a part of the inheritance belonged to them, because they were dissented of the linage of Abraham. But GOD had put them from it, to the end they should not be troubled neither with tilling of the ground nor with any other business, but only give themselves all wholly to the doing of their office. And it is not without cause that Moses plainly exhorts the people to do their duty in this behalf: for we see the unthankfulness of the world. The Idolaters can find in their hearts to maintain their priests, and they spare for no cost: but as for them that serve God purely, there is commonly no account made of them, as has been seen in all times. We see how God himself complains that he was defrauded both of his first fruits and also his offerings, and of all the residue which he had appointed to himself in his law. But if a man had inquired how the heathen behaved themselves towards their idols: he should have found that they were willing to spend the most part of their substance in their superstitions. We see then as I have told you already, that the world is so thankless towards the living
God, that if men be not thoroughly quickened up, they let slip all that ever God commands, and could be contented that such things should never be spoken of. Specially ads for those whom God has ordained to preach his word, men can find in their hearts, not only to set light by them, but also to forsake them utterly. And why? It is because god rebukes us for our faults, but we would he were further off from us, and that he would lay the bridle in our necks, so as every man might do what he lifted: and therefore it grieves us to be touched by Gods word. But yet for all that, if those that have that charge committed to them do their duty; they must be importunate in calling upon us, by rebuking, exhorting, and reproving us, that they may overcome us by their lively rebukes an d sharp threatening. Now, that is not the thing which the world covets and desires. Nay the world had lever to maintain such as should never speak word of it, than to have a preacher that would rebuke sin lively. And if it were in the worlds choice, it had always lever to maintain a whole Covent of Monks and Chanons to howl out with full gorge, than to find one preacher that would speak as he ought to do. Men can be contented to have Organs. And why? For they put men to no grief by rebuking their sins. But as for such as preach Gods word to the quick, men could find in their hearts that they were rid out of the world, if it were possible. And therefore it is not without cause that our Lord says he will not have them forsaken, which bear abroad the true doctrine in his name. For by that means folk bereave themselves of the food of life, in that they refuse to maintain those that bring them the doctrine of salvation, which is all one as if they meant to starve themselves for hunger. And that is the cause also why Saint Paul stands so much upon that warning. Certain it is that he fought unto his own profit. Insomuch that he forbear to take his due wages in some places, because he saw that men grudged at it. And he chose rather to take it of other Churches, where he served not, than of the Corinthians, because of the unthankfulness which he saw among them. Nay, he choose to labor with his own hands, rather than he would give them any occasion to speak ill of him. Thus have we a man that is not given to his own profit, but rather forbears willingly even that which God had granted unto him; and yet he ceases not to tell them, that the preachers of Gods word ought to be found and maintained. And why is that? Because we see the devils subtlety, who desires nothing so much as that the Churches should be destitute of good shepherds. Again Saint Paul has an eye to the spitefulness of the world. And that is the cause hwy he stands so much upon the said point, That those to whom God has committed the charge of the preaching of his world, should be faithfully maintained. It is a great matter (says he) that we for bringing our spiritual goods unto you, should have wherewith to sustain our bodies. It is a very fair recompense. And yet if the dislike you, you show great malice, and that you set but little store by the inestimable treasure sent of God.
Now we see to what purpose Moses commends here the tribe of Levic unto them. It was not so much for the profit of those that were to be maintained by the offerings, first fruits and tithes; as for the common benefit of the whole people. For it was to the end they should be maintained altogether in the true union of faith, and that they might always have men to put them in mind to live in obedience towards
God, and that the Religion might be preserved in the pureness thereof. This is not for the peculiar benefit of the Levites, but for the general welfare of the whole Church of God.
Now hereupon Moses repeats the same thing again which I have expounded heretofore: that is to say, That the Jews might eat flesh throughout all the land of Jurie, conditionally that the sacrifices were reserved for the Sanctuary, and for the temple when the time were come that it were built. I have told you already that the cause why
God gave such leave, was to the end that men should learn to refrain from the attempting of anything which they were not sure to be lawful for them to do. And how shall we know that the things which we do are acceptable to God? By having his word which he gives us.
For it is not for us to be further of his counsel, than he discloses unto us. To be short, it is showed us here, that in all our life we must not stir one finger, except we be sure that GOD has given us leave. Now he for his part leaves us not in doubt, but has given us a sure and infallible rule, so as we may always discern the certainty at leastwise if we will hold ourselves contented with the thing that God allows, without adding anything to his doctrine and his law. For there he has uttered his will in such wise unto us, that if we want anything now, it is because we lift not to hearken to him that has all dominion over us.
As for example, all the doubts that are among the Papists proceed of nothing else but of a foolish curiosity which they have to do better than GOD commands them. O (say they) I would be so holy as nothing might pass from me which should not be good. And is it not enough to obey GOD? Yes (say they) but I would do yet more. He that passes those bounds, shall but torment himself, and dwell in unquietness all the time of his life, as we see these hypocrites are, which are always tossed and turmoiled with some doubt. And what is the cause thereof? It is a reward which they deserve very well because they will not rule themselves by Gods word. But (as the Prophet Esay says) if we walk purely and simply according to Gods word, we shall have rest in our souls, and we shall be free from all these troubles and debates which the wretched unbelievers make: for they wote not at which end to begin, neither know they where to make an end. Therefore let us mark well how it is not without cause, that GOD speaking of eating and drinking, does give here express leave to his people, to the end we should not adventure anything, but in his name, and to do us to understand that he has such a care of us, that he will guide all our steps, and therefore we must live as in his presence.
Furthermore let us learn to receive the liberty which GOD has given us, that we may enjoy it so far forth, as is expedient: for we know that this liberty of our ought to carry a restraint with it: and S. Paul tells us that all the things which are lawful, are not always behoveful, because they do not always edify our neighbors. But yet howsoever the case stands, we must have our consciences free, so as we may use the things that GOD has granted us by his word. And therefore both in eating and drinking we may give him thanks with a cheerful heart, as they that know how it is he that feeds us, and that we do receive all things at his hand. Moreover we be continually put in mind hereby, that he is near at hand with us, and that his providence extends even to the least things. For it may well seem that eating and drinking are no such things as are worthy that God should have regard of them.
But yet it is Gods will to bear sway in that behalf, to the end that we should know the fatherly care that he has of us, not only in respect of our souls, but also in respect of our bodies, though they be transitory and corruptible.
Hereunto Moses adds, that the people should refrain from eating the blood of beasts. Whereby he does us to understand, that we must so use Gods creatures as we abhor all cruelty. For at the first sight it seems an unnatural thing to kill the beasts to whom GOD has given life, by knocking of them down and by cutting of their throats. It seems to be a changing of Gods ordinance, and an utter perverting of all things, when men take leave to do such things. Yet notwithstanding our Lord says that men may lawfully eat the flesh of beasts, and that he has created them for man use. Nevertheless to the intent to inure his people to meekness, he wills them to abstain from blood. But that served but for the time of the Law and the ceremonies. For as we have seen already, our Lord governed the people of old time as little babes. And we know that men teach young children all things that are good: but for as much as they have not yet the capacity to use things as they that are come to mans estate: men hold them in awe, and suffer them not to have things at will which are lawful of themselves. As how? Men beat a child for handling knife, because he cannot tell yet how to use it. So then GOD used a childish kind of instruction and as it were rudiments, or even as we say, the A, B, C, to enter that people withal which was yet rude and weak; but yet we know what the end and intent of the Law was, in commanding men to abstain from the blood of beasts. For Gods will was that men should abhor all cruelty. And the same exposition hereof is set down by Moses himself in the ninth Chapter of Genesis.
For after the flood God declares that men may well eat the flesh of beasts, so they forbear to eat of their blood. And why is that ?
Because it is to be considered, that the soul or life of every living thing is after a sort represented by the blood. And I forbid you all manslaughter (says GOD:) bear well in mind that men are created after mine own image: and therefore you must not work any outrage one to another. For whosoever sheds mans blood, shall have his blood shed by man. We see (I say) that the respect which our Lord had, was not of the brute beasts: but rather that his meaning was to hold us together in brotherly love. And therefore he gave the people of old time a figure, whereby to put them in mind that they should not offer any outrage to the reasonable creatures. That is the very effect.
Now as touching the Ceremony, that is no more in use: it was meet that all such things should be done away at the coming of our Lord
Jesus Christ: but yet does the substance of it continue with us still, so as GOD commands us to live peaceably one with another. For seeing it is told us in his Law, that it was not lawful to eat the blood of beasts: how much the rather ought we to spare the blood of men? For men are not set in the world to make meat of; but GOD has printed his mark upon them, and made his own image to shine forth in them, to the end that we by our sparing of them, should show whatever reverence we bear towards GOD. There are two things which we ought chiefly to regard in maintaining concord and friendship among men. The one is that we be all of one kind. Thou shall not despise thine own flesh, says the Prophet. And indeed, we see that even the wild beats do though a natural instinct keep company together, and every of them lives quietly with others of the same sort. Needs them must we be more perverse and less reasonable than the brute beasts, if we fall to devouring one another, and play the cats and dogs, as they say. Nevertheless, considering the inordinate unruliness that is among men, how there is neither uprightness nor indifferent dealing among them: surely there needs none other judge to condemn them of their cruelty, than the very wild beats.
But there is yet a further thing, which I said to be the second point: and that is, that God has set his image in us. Therefore when I do any outrage to my neighbor, it is all one as if I should deface the image of GOD, and so am I guilty of high treason. Wherefore let us bear well in mind that our Lord makes great account of the maintenance of peace and agreement between men: the mean whereof is that no man offer any violence or wrong unto his neighbor. And surely we know how greatly God dislike manslaughter. For the law was made so straight in that behalf, that if a body were found dead by chance, and it was not known who killed it, the elders should meet about it, and after great search for the matter, they should take a solemn oath that none of them was guilty of the murder: thereupon they should offer a sacrifice to witness that the land should be as it were defiled if God punished not so heinous an offence, thou the murder were not found.
And what shall then become of us when our hands are imbrued with blood, and the murderer is known, and we be full of cruelty towards our brethren? Think we to scape the hand of the judge unpunished, when as he has pronounced such sentence? Yea and even when manslaughter is committed in battles, although the same be permitted when the wars are Lawful: Yet notwithstanding the scripture tells us there is a kind of defiling in it, to the end the even when men are compelled to flaie their enemies in the maintenance of just quarrels, they should consider thus with themselves: Alas, I must be fain to deface here in the creatures that are shaped after the image of God: and thereupon be sorry and loth to do it. Now then let us mark that above all things it is Gods will we should live quietly among ourselves, without offering of any violence or outrage one to another. But truly, murders are about all things most horrible in Gods sight: and yet must we mark therewithal, that by that means all other outrages are forbidden. And that was the cause why the Prophet Esay upbraided the Jews, with the bloodiness of their hands.
It was not for that they had robbed by the highway sides, or for that they had so beaten or stricken folk, as they might have been indicted for it before earthly Judges, but it was for the pilferers and extortions which they had committed secretly, and for their wrongful consuming of other mens substances. Although then that there be no open murder committed nor any such outrageous act done as may be condemned by ordinary justice: yet does not God accept that as sufficient, except we be free from all ravin, and wrong dealing, and have lived so uprightly among our neighbors, as we have done nothing to them which we would not have done unto ourselves.
Moreover we have to note how Saint John in his Canonical Epistle says that he which hates his neighbor in his heart, is a murdered already by God. Although this hatred of ours be not known, although we show no outward token to the worldward that we be carried with desire or revenge, although there appear no such thing as may discover our malice unto men: Yet are we guilty of murder before God, if we have any heartburning at all within us. For even that were a giving of place unto Satan, as Saint Paul tells us here where he warns us that the sun should not go down upon our anger. He says that the party which has his heart so infected with hatred and rancor gives Satan the possession of him to reign over him. That is the thing which we have to bear in mind.
I told you even now, that the use of this ceremony has ceased ever since the coming of our Lord Jesus Christ. And therefore we ought to be the more encouraged to serve God, sith we see that we be not reined in with so rough a bit, nor held so short as the Fathers of old time were. You see how at this day, GOD gives us leave to eat the blood of beasts, which thing was not granted to the Jews. We know what is told us of it by the Apostles themselves. For they made not a decree of it, as the Papists understand it, neither changed they anything in Gods word, (for that had been high treason to God): but forasmuch as they knew that our Lord Jesus Christ, had by his coming abolished the Ceremonial law: they showed that it might be lawful to eat blood, so it were done without offence to others. For their forbidding of it in the fifteenth of the Acts, was but for a time; and thereby they showed that it was free for every man according to conscience, to maintain peace and concord withal. Indeed they counseled men to abstain from it, how be it that was but for a time (as I said) until the faithful were better settled in the doctrine of the Gospel.
And now let us apply this doctrine to our own use. I have told you already, that first and foremost it behooves us always to bridle ourselves, assuring ourselves that nothing is permitted us which breeds offence. And why? Because God binds us one to another. But yet for all that, we have our consciences at liberty, so as we know that the things are free to us, which were not permitted to the fathers of old time. Now then ought not this to move us the more to serve God, which shows himself so freehearted towards us? For if we were under the bondage of the Law; we ought to abstain from manslaughter, seeing that the blood of beasts were forbidden us, which at this day is permitted unto us. And therefore let us beware we abuse not such goodness of our God: but rather the more that he grants us, the more let every of us bethink him to hold himself in his obedience and subjection, that we play not the loose Colts as the proverb says. That is the effect of the things which we have to note upon this text.
Now as touching the Vows and oblations whereof Moses speaks so much; let us remember what has been said heretofore; namely how it is not Gods will that his people should eat and drink, without having some record that all comes of him. As for example, whereas at this day he gives us leave to eat and drink, every man according to his ability; his meaning is that we should give our neighbors part with us, and show by our almosedeeds that we do homage unto him with the things that he has given us, as belonging unto him alone. There is not nowadays the like order that was under the Law of Moses, concerning oblations, first fruits, and Sacrifices: but almostedeedes are the sacrifices that God likes of, as is showed unto us, specially in the Epistle to the Hebrews. And it is a doctrine that is very rise in the holy Scriptures. But there it is said expressly, that we must not forget the brotherly love which we ought to have in succoring our neighbors that are distressed: for they be the sacrifices which God requires and allows. Sith it is so then, let us mark well, that if a man have wherewith to maintain himself abundantly, he must not exempt himself from doing service unto God therewithal. And after what manner? Every man must stain himself to the uttermost of his power to succor and relieve such as have scarcity and want of worldly goods. Thus you see how the right use which our Lord appoints to all his creatures, is to offer them up unto him, to show that we hold all of him, That is the very meaning that was intended in all first fruits of older time. And although the Ceremony continue not at this day; yet ought the truth thereof to reign still among us. Wherefore let us learn to cherish ourselves in such sort, as we forget not other folk: and specially let us bear in mind, that our unthankfulness will defile all our good fare, if we acknowledge not God to be the giver of all things unto us. We hear what our Lord Jesus Christ said to the hypocrites that took great pains to make clean their vessels that there might be no spot in them. Make clean the insides of them too, quote he. And afterward he adds, that the right way for men to make themselves clean, is to give to the poor, and not to busy themselves about a sort of pelting trifles as the world does continually, who think to dally with God, and would give him rittle rattles to play with as if he were a babe, but they cannot beguile him so. Therefore according to Jesus Christs exhortation, if we mean that the meats which we take should be sanctified unto us, let us look that God be honored by them, and let us bear well in mind how it is of his only free goodness that we be nourished by them. And forasmuch as we can neither do him good nor harm, neither has he need of anything: let us show our good will towards his poor servants: For they be his bailiffs whom he sends to us, to receive the sins and other duties that we owe him for all his benefits. Thus you see in effect what we have to gather upon that saying.
Now it is said further, that if the people do the things that are right and just before God, they shall be blessed, both they and their children. Hereby we be still warned, that if we will direct our life aright, we must not follow our own good intents as they call them, but hearken what God says unto us, and rest simply upon his will, as shall be declared more at large tomorrow by Gods will. Nevertheless
Moses warns the people here as he does in many other places, that they must not demean themselves after their own fancies, but in any wise give ear unto God. If thou do that which is good and righteous faith he; And in whose sight? In the sight of men? True it is that we ought to live in such sort as we give no cause of offence to anybody, so as if any speak evil of us, they may have their mouths stopped. But yet must not men be made judges of their lives; that authority must be reserved unto GOD. And that is the cause why the scripture meaning to betoken an angelical perfection, says that such a man has walked before God. For if we should fashion ourselves after the world, what a thing were it? We see how the greatest multitude live out of all order, and so should we make evil custom a Law. hen whoredom, drunkenness, outrage, violence, and blasphemy reigned; we would bear ourselves in hand that such things were permitted us.
And why? Because they be grown into custom.
Now therefore, if we should follow the guise of the world, we should be carried quite away. Again, even they that pretend to be fullest of devotion, may chance to use some pelting trash and baggage in the serving of God: they may happy to make a number of gewgaws and riffraff: but all such things are nothing worth, they be but flat mockery. So then, it behooves us to walk before God; and although we see things utterly out of order, and all brought to confusion, yet must we hold the right way still which GOD shows unto us. If we see men go astray, and devise never so many fond devotions, let us leave all such things, and be contented to follow Gods ordinance.
Surely although the world like never so well of our doings, yet shall we not fail to be condemned: but if God allow of us, then have we a good warrant. As for example, because that nowadays we use not the gewgaws of he Papists, we have not any puppets here, we have no decking of altars, we have no tapers nor such other stuff: they laugh our plain dealing to scorn, and they think there is no serving of GOD among us. But howsoever we fare, we have here a good record, which is, that we do the things that are good in the sight of our God. And it is not for once only that Moses speaks hereof. We have seen other texts heretofore tending to the same effect: but here this saying is set down twice within ten lines: and it is no more than needed, considering how forward we be to do the things which the world likes, insomuch that we covet to be soot0hed, and will needs always justify ourselves to the worldward. Moses therefore brings back to that point. No (says he), be contented to do whatsoever our Lord enjoins you. For if he allow of your doings, then is it perite righteousness: and therefore hardly laugh all the world to scorn. So then, that is one point which we have to bear in mind, when Moses tells us that we must do that which is good before God.
And now to give the people the better courage, he adds immediately a promise, saying To intent thou maist prosper, both thou and thy children forever. Here first of all we see that which has been touched already; that is to wit, that our Lord provokes us to serve him with the better courage, by proffering us reward. Truly he is not bound to us in any case: insomuch that when we shall have served him, yea though it be a hundred thousand times more than we do; yet are we still indented to him nevertheless: for we be his. And we must mark our Lord Jesus Christs similitude, how that if a man have a servant that is as his slave, when his servant has labored all the day long, and comes home at night, his master will not rise up to give him his supper, but command him to wait upon him still at his table. Now it is certain that we owe much more unto God, than men owe one to another. Let us strain ourselves to the uttermost of our power, yea and above all our power, and yet shall we not be able to discharge ourselves of the hundredth part of our duty towards him, and what reward then can we deserve at his hand? Nevertheless, of his own free goodness it is said that we shall not lose our labor in serving him. ,So then let us mark that Gods meaning is not to place any worthiness in our works by promising us reward: but only to encourage us the more to them, And indeed we be too slothful, if the regard thereof move us not. Behold, God might command me, and exact at my hand whatsoever he lifts, for I am bound to him in all cases and all respects: and yet to the end that no sloth should hold me back, he tells me that if I serve him he will proper me; and in his so doing there passes as it were a covenant, whereby he binds himself unto us. If this move us not, must it not needs be that we be more hard than stones? Yet notwithstanding, we see that the wretched world cannot be won by any means. When the promises are set before us; that God will bless us, though we be minded to give ourselves to his service, yet do we not cease to yield to all evil, and we bear ourselves in hand that we shall benefit ourselves greatly by provoking his displeasure. If we spy any likelihood of gain; we run gadding after it, and every of us is ravish in love of it. And what comes of it when we go about to enrich ourselves after that fashion by craft and wicked practices? When we will needs attain to some ambition or dignity, what will be the end of it? Our Lord will curse it every whit. It seems then that we intend to prosper even as it were in despite of God. And we be so carried away by our affections, and so driven by the headlines of them, that God cannot hold us back, neither by bridles, nor by ropes, nor by chains. Loe here a great mischief, that although our Lord allure us never so sweetly to him, and labor to win us to him by promising us reward: yet notwithstanding we be so full of mischief, that to our seeming, all his promises are vain and nothing worth; they move us not a whit. But as for the allurement of Satan, they draw us to them, insomuch that we bear ourselves in hand, that although God be against us and our enemy, yet we shall not fail to prosper, so the world laugh upon us, and that there be some likelihood of advancement. Mark that for one point.
Furthermore, we see that even the wicked fail not to stand in their own conceits. As for example, we see nowadays that in the Popedome men make a shield of these texts, to show that God is beholden to us, that our works are desertful, and that we be able to purchase Gods grace, yea and even everlasting salvation; so as not only God must needs prosper us in this world, but also the heritage of the heavenly kingdom becomes as a conquest unto us. The world (say I) beguiles itself in this behalf. And who be they that speak so boldly of it? Even the greatest despisers of God. As for example, you shall see a sort of these Frierly flatterers dispute of deserts with full mouth; and yet for all that, they be men without God, without religion, wicked out of measure, and scorners of God. Also let us take the greatest pretenders of holiness among them, and we shall find them full of pride and stateliness, full of malice and envy against their neighbors, and burning with covetousness. They make a fair outward show of holiness, but inwardly, there is n o soundness at all. Their life bewrays that they be rank rebels against God, and that they do but turn the best side outward in all their devotions: and yet in the meanwhile, all their talk is of Merits, Merits. And what manner of desert? Look upon their lives, and you shall see what they be. But first and foremost, how can our works deserve, but Gods accepting of them of his own free goodness? For it stands us in hand, not only that he bind himself unto us, as he does not withstanding that he need not except he lifted; but also moreover, that he accept our works in good worth, forgiving the faults an blemishes that are in them. For we cannot bring any one work unto him which is not defiled with some imperfection, so as there is always some fault to be found in it. Now then we should be found blameworthy in all our virtues if God lifted to examine them with rigor. And so what becomes of the promises, which tell us that our works are desertful?
Nay, let us mark that after our Lords binding of himself so freely unto us, he yields us reward for the service that we have offered unto him, and then accepts our works of his own free goodness. As how?
By putting all the blots and blemishes of them out of his remembrance, so as he imputes them not any more. And that is the way for us to prosper all kind of waves, through his only free goodness. But yet by the way let us call to mind the mater that we have touched afore: namely that we be very wretched, seeing our Lord allures us to him so gently and with so great courtesy, saying, Go to my children, I desire noting else but to maintain you in prosperity, do you no more but follow me: and yet notwithstanding, after this choice of prosperity offered unto us, we forsake our GOD, and run gadding after the vanities of this world, Satan carries us away with his trumperies, and we shut our eyes wittingly, and willfully, as though all our seeking were to be deceived that we might perish: and yet for all this, we cease not to complain when we see the miseries and adversities of this world light upon us. And in what a time are we? We see nowadays how there is war on the one side, and dearth on the other; all things are so far out of order as it is pity to behold, and every man mourns, but no man has an eye to the cause of the mischief. For if we thought upon it, we could not but perceive
Gods hand to be upon us, yea nd that in such wise, as it would make us to bethink us after this manner: Alas, we have forsaken the fountain of all welfare, and therefore it is good reason that we should now feel thirst. For God is ready on his part to give us our fill, he is not niggardly, his power is not diminished, he has the fullness of all good things in him: and therefore if we be destitute, of whom is it long? When a man runs gadding here and there, and forsakes a fountain, and goes on wandering into desert places where he is in danger to die for thirst, so as he bears out his tong half a foot long, and finds not a drop of water to refresh himself withal: is he not worthy to die for thirst, seeing he has so forsaken the fountain? So then let us mark that God withdraw his blessings from us, because we have forsaken him, and it is a just reward whereof we be well worthy. And yet by the way we be warned therewithal, to return to our God: for his will is not that we should pin in such sort, as he should not be ready to receive us again. True it is that we be driven to feel our harms in good earnest, that we may be moved with hearty desire to return unto him: But yet notwithstanding, for all his rough chastising of us, and for all the long continuance of our misery, we miss not to come into his favor again, and to be made partakers of his benefits, when we cease to shrink away from him, and be fully minded to put ourselves again under his obedience.
So then let us learn to put this doctrine of Moses in use, namely of doing that which is good and rightful in the sight of our God. And let us mark how it is not only for a day or two that God says he will be merciful and favorable to his people: but that he will hold out to the end, yea even after the decease of those that shall have served him.
And herein we have a confirmation of our hope of the everlasting life.
For if God hold on in doing us good even after our decease, in the person of our children: it follows that he will not forget us, but that when we have finished our race in this world, we shall be gathered up unto him, to enjoy the benefits fully and perfectly, whereof he has given us but a tast by hope. Therefore must we mark that point; and sith we be so naughty and forward, that we cease not to go astray and to run gadding here and there: let us run back again to him, and consider that his uttering of his will unto us by word of mouth, or his writing of it in paper or parchment, is not enough for us: but that he must be fain to write in it our hearts also. Seeing then that we be so forward as to rush out into naughtiness, and to turn aside from the right way: let us pray our good God to hold us so in by his holy spirit, that although we see things in horrible disorder nowadays, so as we be moved at the beholding of the present state of the world: yet notwithstanding we may not cease to hold ourselves still under his hand, and government: which thing if we do, surely we may defy all that ever the unbelievers do practice against us. For if they despise us, if they shake us off, if they abhor us: what for that? Yet are we sure that God has not given us his word in vain, but that if we stick thereunto, we may be well paid though men find fault with us, for we shall be acquit and justified before GOD and his Angels, though the world have condemned us. Thus you see how we may walk in such certainty and hope, that although we see stumbling blocks round about us, yet shall we never be thrusts out of the right way, and therewithal we shall be well assured, that our Lord will hold us under his protection, so as when Satans underlings have wrought what they can, and the devil himself has strained all his force to the uttermost to overthrow us; yet notwithstanding forasmuch as we be shrouded under the shadow of our God, and have his blessings printed in us, we need not to fear but that he will continue the same from day to day. And although we see never so many changes and back turnings in this world: yet are we sure that we cannot light upon our feet, so long as our Lord be our upholder and stock to lean unto. Now let us fall 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 be led to true repentance, and not only crave forgiveness of the sins which we have committed, but also obtain such increase of his grace in us henceforth, as he may be glorified by our whole life, when he has brought us back again to his holy Law. And so let us all say, Almighty
God, Heavenly father, &c.
On Thursday the 10th of October
1555 The 85th Sermon which is the sixth upon the twelfth Chapter
29 When the Lord thy God shall have rooted out before thy face the nations which thou go to possess, so as thou has them in possession and dwell in their land
30 Then beware thou be not snared by them, after that they be overcome before thee. And enquire not after their gods, saying: Howe did these nations serve their gods? I will do so too.
31 Thou shall not do so to the Lord thy God. For they have done all such things to their gods, as the Lord abhors and hates. For they have burnt even their sons and daughters in fir to their gods.
32 Therefore whatsoever I command you, look that you do it, and put not anything to it, neither take anything from it.
When we hear that Moses warns the Jews that they turn not away from the right serving of God after his setting of them in possession of their inheritance: we may think they were a very malicious people, and right hard to be governed. For what is it that Moses requires of them? That they should not forget the party that had redeemed them, and afterward given them his law, but that they should hold themselves at a stay, and not defile themselves with the superstitions of the heathen. And they had two things to hold them to the service of God. For they ought to have born in mind after what manner he had deliver them from the bondage of Egypt: and did not such a gracious goodness well deserve that they should have persisted continually in the acknowledging of their redeemer? Again they had very fair looking glasses set before them for example, in that they saw that Gods rooting out of the inhibiters of the Land of Chanaan, was a token that he could not away with any of all their abominations: and ought not the Jews to have fared the better by their beholding of such examples? But now that we know the naughtiness of that people, let us come to ourselves and be well assured that we be not better than they were, but have need of the warning that is given here. And for proof hereof God does daily renew his gracious goodness towards us.
Had we felt his goodness but once in all our life, it ought to serve us for a bridle to hold us under his obedience. But he ceases not to increase his benefits still daily, and yet we forget it in the turning of a hand, and we never think upon it any more, to benefit ourselves by it.
To be short, it seems that all our endeavor is to honor him. Lo how our unthankfulness bewraieth itself too much on the one side. Yet notwithstanding we see how God gives us sufficient warnings, by chastising others that have done amiss before our eyes, and by sparing us: and ought we not to bethink us better of the judgments which he executes, after that fashion? Yes: for they be no things done in hudder mudder, there is no more for us to do but to take heed to them. But it should seem that we play the blind buzzards willfully, and lift not to know any of the things which are too apparent and notorious. Therefore whether it be that God do draw us to him by the great number of benefits which he bestows upon us, or that he teach us to fear him by punishing offenders in our presence; all this boots us not, for we be unthankful, and the time is but lost in doing us good, insomuch that although we see how he has showed himself judge against such as have offended by him, yet we think not upon it, but let it slip. Can we cast our eye anywhere nowadays, but we must needs see a great number of manifest examples, whereby we ought to take warnings to live warily and advisedly? We see how whole
Nations and Countries are not spared, and we see the like in private persons: all is full of sighing and crying, and it is all one as if God should found a trumpet to the punishing of some offender, that every man might be warned to take example by him. We see these things: but how do we benefit ourselves by them? Let us not think then that in this place Moses speaks but only to the Jews: but let us understand that it was Gods will to show us by them, that even after we know him to be our father and Savior, and even after he has powered out the infinite riches of his mercy upon us; Yet have we still need to be warned to live in his fear: for otherwise we will turn our backs upon him. Again, when he has warned us by many examples; that is not enough unless he quicken us up to set our minds upon it, so as we may perceive wherein it was his will that we should fare the better by it.
But there is yet another point; which is, that when we be so taught by other mens harms, and by Gods bearing with us in that he lifted not to punish ourselves: we should at leastwise prevent his anger, and seeing there be so many that suffer, yea and which suffer to serve for our instruction, the same should be as a schooling unto us; that when we see our Lord utter his rigor after that sort, and show himself to be a Judge; we should not tarry till he smite us on the heads, but come meekly unto him, acknowledging our faults, and taking good heed that we wrap not ourselves in his curse with t hose against whom he has showed himself such an enemy and adversary. That is the thing which we have to bear in mind.
And Moses says expressly, Beware thou fall not into the snares after them. As if he should say, if you be not stark blind, you must need shun these people and not follow their example, seeing that God has punished them after that fashion. For if you meddle with their corruptions, God can make you to fall into the same pity well enough.
You see into what case they be falne: and therefore take heed to yourselves, or else it will be an open tempting of God, as though you sought your own destruction even in despite of him. Nevertheless, we see how men play the beasts in that behalf. For when we have seen
GOD correct a man for some offence, by and by we fail not to provoke his wrath in the self fame sort, that they did which were punished. Indeed we have wit enough to condemn them that suffer the punishment; O it is good right say we, they have well deserved it, they be worthy of such correction. We can skill to talk after that fashion: but in the meanwhile, when we plaid the judges towards other men, we cannot find the fault in ourselves, and therefore must we be double condemned at Gods hand, because our hypocrisy blinds us, and we look not into ourselves to correct our own misdoings.
Moses therefore speaks here expressly of the snares that the Cananites were falne into. As if he should say, whatsoever you see in any unbelievers, is all one as if God warned you long beforehand, to beware that you fall not into the like curse by following their steps; and therefore shun them. For we must understand that as oft as our Lord punishes those that have offended him, and we know it, and he will have it so; it is all one as if he should make some sign to us, or rather arrest us with his own hand and say, Take heed to yourselves, proceed no further, go not on still; for if you do, you be undone, you be forlorn. Seeing that our Lord gives us such warning, may it not be said that we be worse than mad if we proceed on still? What excuse will there be for us, when God shall have showed us the ditch and bidden us beware that we fall not into it, and yet we be so willful in wickedness, that he cannot win so much at our hands, as to mark us turn back again from it?
Moreover we see by this text, that it is but a simple shift to say, Other men do so as well as I: and yet a great number of silly souls beguile themselves with it even at this day. If a man warn the Papists of their superstitions, to bring them to Gods truth, O (say they) I am not alone, there be many others in the world. They bear themselves in hand that they may by and by disappoint God with the multitude of their partakers. But Moses tells us here, that all shall be tied together in one bundle, and one of them shall not help to acquire another or to diminish others fault, but that all of them shall be rooted out together, according to this saying of our Lord Jesus Christ, If the blind lead the blind, they shall both fall in to the ditch. What shall I have gained by it, when a great number of people shall have perished with me? Then let us not think our faults the lighter for the greatness of the number of them that offend with us: but rather let us mark on the contrary part, that there is not a worse thing than evil custom: and it is the thing that we had need to beware of as long as we live in this world. For we see very few of that sort of men which guide us the right way; but on the contrary part the multitude is infinite of those that thrust us out of the way: so as if we lean unto men, we shall scarcely find one among a hundred, which walks aright, but all of them do go astray. Also when the Prophet Esai speaks of the disorder that reigned everywhere, he says no more but that every man had turned aside after his own ways. Whereby he does us to understand that we need not to be beguiled by others, for every of us beguiles himself too much. Therefore when men follow their own imaginations, then are they quiet and clean out of the way of salvation. And sith it is so that we shall find very few that can amend us, and all the rest do but draw unto evil: what shall become of us if we ground ourselves upon custom? If we say, O, there be thus many and thus many that take this or t hat to be good: yea, but God dislikes it, and it makes no matter what men do, for we see they be all given to naughtiness, and are corrupted in their understanding. Again, their hearts are full of malice, so as they drag clean back from that which God has showed them. And if we allege, it is not now late that this thing came up, it has been used of custom in all ages long ago: verily it is all one as if we should say, the world is hardened in naughtiness. But yet has it not gotten so sure hold that it can displace
God from being Judge, that he should not condemn them as they deserve. And therefore let us mark well how it is showed us here, that if we follow the steps of such as have gone astry; when God has punished them, we also must come to account after them. Yea and we deserve double punishment, when we fare not the better by the corrections that God has showed unto us: for it is all one as if we resisted him willfully. The matter in effect which we have to gather upon this saying where Moses speaks of the snares that are laid for us, is ; that when our Lord has once warned us, and we have seen the very examples themselves before our eyes; we should set our minds upon them, that we entangled not ourselves in the curse that is prepared for the despisers of Gods word.
And it is said further, that men should not enquire after their gods.
Hereby he does us to understand, that men are oftentimes turned away from well doing, by their foolish curiosity. For when we be once instructed in the pure simplicity of Gods word, if we hold our minds imprisoned, that is to say, if we hold ourselves contented with Gods truth; then are we sure that our Lord will confirm us more and more, so as though all t he world were on broil, yet should we be knit still in good agreement of faith. But our wits are so fickle, that they be always roving: we cannot hold ourselves from enquiring of this and that: not for any benefit that we reap by it, for we wote not what is the reason thereof: but yet our desirousness so tickles us, and so provokes us, that we cannot hold ourselves in quiet to say, let us obey our God. Therefore Moses meant plainly to condemn the vice that reigns overmuch in men, and is too deep rooted in the nature: which is, that in steed of soberness to hold ourselves in simple obedience to Gods word; we be continually turmoiled with vain fancies, and all our seeking is who did this and who did that, that we might be cunning in judging thereof. As for example, we see a great sort that would fain know all the Religions of the world. And to what end? It seems to them that they be not sure of the Christian faith, unless they know Machomets Alcoran; and all the devilishness that has reigned amon the Paynims and Papists; and have their heads full stuffed and besotted with all the dotages of Jews. Thus do t hey play the beasts through their wicked curiosity, and it appears well that there has been nothing in them but utter vanity and hypocrisy. Wherefore according to that which Moses has declared here, let us learn not to be too inquisitive of the things that are not good for us. We see that even in reading Gods word, we must use this modesty of forbearing to seek things needless which serve not to edifying: and what will come of it if we disguise Gods word, by ripping up the things which cannot but infect our minds, and corrupt them, and turn them from the pure truth? True it is that such as are to make warts are fain to be inquisitive of the force and policy of their enemies, that they may beware of them: but when we be so eager, that without any occasion or need, we will needs know that which does not touch us nor concern us; is not a tempting of God? is it not a casting of ourselves into the snares which we see that Satan has laid for us? Therefore when men have been taught of Gospel purely let them abide quietly therein, let them be contented with this, that they are approved of God; who cannot deceive them, and let them refuse all manner of trumperies, which can serve to no purpose but to entangle them in trifling disputations without profit, or without any furtherance to their faith. We see what has happened to their faith. We see what has happened to some, I mean of these wild headed fellows that would need be inquisitive of all things, and there was not any sect or opinion, but they would needs know it and have skill to dispute of it.
Very well: but what won they by so doing? God gave them up, so as they were destitute of understanding, and there was less wit and discretion in them than in little children. Where things were in quiet they would needs set all on a broil, yeah even without any rime or reason, so as they saw not a whit even in the things that were so visible and apparent, that they might have picked out their eyes with them. Seeing then that God does so punish these troublesome heads that ceases not to martyr themselves in their own unquietness, and cannot be satisfied but that they must needs be inquisitive of the things that are not for their profit: we ought to be the more mindful of Saint Pauls lesson, which is that we must not be over wise, but wise according to sobriety. Let us bethink us of our slenderness, how rude and gross witted we bee, and let it suffice us that GOD can well skill to teach us, if we take him for our master and teacher. And seeing we have his word, let every of us keep himself within the bounds thereof, and not play the colts that are broken loose.
Now after that Moses has spoken after that manner, he says Thou shall not do t the Lord thy God, as these nations here have done to their gods. As if he should say, we must not look upon men, when we intend to serve God aright; but Gods only will must be our rule, as he will add for a conclusion in the end. Let us mark well then that there is not a worse thing, than to fashion ourselves after the customs of men in cases that concern the serving of God. For that has been the very cause of so many mingle mangles and of so great confusion of all things in Christian religion. A man needs but a little Leven t sowre a whole batch of dowe. But there has been so much Leven brought in, that it has marred all the righteousness whereunto God calls those that are his. For as I have declared heretofore, men have thought it good that in steed of the fashions that were used by the heathen, there should be some such fashions brought in as had some resemblance of them.
As for example, the heathen worshipped such an idol, or held such a high feast on such a day: and therefore must we also appoint a feast to some Saint upon the same day. Yea, but that was but a changing of the name of the idol: and the nearer they came unto it, or took covert under it, the more did they falsely abuse God his name and defile it.
Thus made they an exchange of the idols of the heathen, and in their steeds took up Hesaints and Shesaints made idols of them. Now seeding that this manner of dealing has been the cause of the perverting of all things; it stands us the more in hand to take heed to the things that Moses tells us here to wit that God requires not that we should do as the wretched and ignorant infidels do to their idols: but that if we will walk rightly we must keep us from counterfeiting the things that we may happen to see everywhere. True it is that forasmuch as we be fleshly, we will think the things that are done by men to be very godly: but what shall we gain in this case, by bringing our own weights and balances? For God will have us to hearken unto him; and shall not we then make a fair bargain, to say I ween I do well? All such stuff is nothing worth, it must be stricken off, every whit. That is the cause why Moses in this text expressly presupposes that God will not have the things done to him which the wretched infidels did to their idols.
And yet to persuade us the better in all these things, he adds that they had done such things as God abhorred, as namely the burning of their children in fire. Here under one kind, Moses shows that the wretched Paynims rushed out into so beastly dealings, as would make a man to abhorre their cruelty to thnk upon it. For how is it possible that they should be so destitute of all reason, as to forget even natural kindness, when they meant to serve their Gods? What a thing was it, that they should go burn their own children? Behold, the fathers which ought to have considered, that when God had given them children, it was a singular blessing, forasmuch as he had ordained them to be in his own stead, to the end there should always be some seed in the world to honor him and serve him: even the fathers themselves (I say) did cast their own children into the fire, and became murderers of them. Whereby we sees that idolaters may well be carried away with some devotion; but the same is but as a fury, they be out of their wits and the devil does so possess them, that they have neither wit nor discretion any more. And shall we allow of such doings? We see then whereat Moses aimed at declaring here that the wretched Paynims burned their own children, by means whereof they became stark devils, and there was not a more horrible thing than was their devotion, though they commended it never so much. If it be objected that GOD commanded Abraham to do the like; we see the end thereof. True it is that GOD meant so far forth to try Abraham says, by commanding him to kill his own son: but that was a singular example for a special purpose, and not a common rule/ On the other side, God provided for it, and showed that he desired not to have mans blood sacrificed unto him: for he preserved
Abraham from doing it when it came to the point. Therefore there is great diversity to God in going about to sacrifice his son Isaac: and the madness of these blind wretches in purposing to honor their idols by murdering their own children.
Hereby let us learn generally to mark well that whensoever we see the wretched unbelievers rush out into disorder like brute beasts, we must learn to have the more stay of ourselves that we follow them not. As for example; whereas it is said nowadays in general, that we must not follow the steps of the Papists, because t hat all the things which they term by the name of Gods service, are but a heap of vain fancies, such as every man lifted to forge of his own brain, and a horrible hotchpotch of things confounded together, for the doing whereof they have not so much as one syllable in Gods word to allow it and yet they martyr themselves exceedingly in the doing of them: besides this, they become so brutish, as we ought to be even ashamed of them. For proof whereof, what a thing is it that they should go kneel down before puppets, as though GOD were present there? They say they worship not the images; but men see what reverence they yield unto them, and it is the first lesson that is taught in their Synagogues. And surely what excuse so ever they make, when they kneel down before the image of S. Barbe which never was, (for you must understand that men have made a God of such a creature as never was in the world) or when they go to S. Catherin, or Saint
Christopher which are things of the same stamp and say nine
Paternosters and an Avemarie to them: to whom speak they? Is it not a flat mocking of God, or rather a villainous blaspheming of him?
The heathen therefore had much more than the Papists, wherewith to color their abominations when they did things so far out of square as was pity to see, and yet thought they pleased God in so doing.
When they drink till they be drunken upon the holiday, they think that God is content therewith. Again, when they be well appareled, they suppose it is a good service of God. To be short, they have such fond toys and gewgaws, as are worthy to be spit as often as a man hears them spoken of. And whosoever has but one drop of good understanding may perceive the fondness that is in them. Insomuch that when we consider the matter, we think it impossible that men should be so brutish as we see they have been. But it is gods own doing, who executes this threat, made by the prophets, that he would power out the spirit of giddiness and blockishness upon the world, to blind it withal, because that such as have forsaken the pure doctrine of God, and turned away from the holy scripture, are worthy to be so carried away, to the committing of such unreasonable things as we ought to be ashamed of and utterly to abhor. And this is told us to teach us to shun their company, and even that is the meaning of Moses when he says, Mark what is befallen unto them. Now then, let us beware that God punish us not after the same manner, by giving us over to a reprobate sense. Wherefore let us receive the light of his word, and follow the way while he shows us it, suffering ourselves to be held altogether in obedience under him. For step we once aside one way or other, indeed we shall not at the first dash fall into so great confusion as we see the idolaters are, but in the end we shall be paid home to our smart. For how became they so brutish? Had they neither wit nor reason? Yes: but God punishes them because they submitted not themselves to his word. Let us therefore stand in fear of the like condemnation: for it is certain that the like shall fall upon us, if we follow their steps. And we hear how Saint Paul speaking generally of all such as lift not to obey Gods will, says that they must needs have their eyes stopped, so as they may not be able to discern any more, but be trained in all things to other mens Jures. And this threat points at us. And therefore let us keep good watch, and be well ware that we set not one foot forward; for there is not any other way that is certain.
Now let us come to the conclusion that Moses adds. Look thou do all that I command thee this day, without adding anything to it or liking anything from it. Here he shows us the remedy to preserve us from all stumbling, and from all the wiles of Satan and all his snares, and from all occasions that are ministered to thrust us out of the way of salvation: and that is, to be contented with the rule that GOD gives us, and to follow the same, and to be so pliable to it, as we always have our ears stopped against all other sayings whatsoever, rejecting all things else, that none but only GOD may have dominion over us.
And so let us mark well, that we shall never have the wit to keep ourselves from superstition, and from Satans sleights; except our Lord remedy the mater by his word. True it is that we ought to give good ear to the counsel that is given us, and not to follow the follies and errors of the world, nor entangle ourselves in such a sort of fond toys; but to be short to eschew all the foolish devotions that men have devised of their own heads; we ought well to mark that. But yet is not that enough. For there is none of us all which has not a storehouse of many errors in his own head, in so much that every of us is a provocation to himself although we be not furthered by others. What remedy then? There is none other way, but to suffer ourselves to be governed by God. And that is the cause why Moses, after all his exhortations, tells us that if we follow not Gods word, we shall ever be entangled in many wicked imaginations, whereby the devil will find gap open, or as it were a breach to win thus by.
Therefore if we purpose to put Satan back, and to be preserved from all uncleanness of superstition: let Gods word have his authority among us.
And first of all Moses says; Do whatsoever in commanded thee.
Whereby he means (as I have declared in other places) that it is not enough for us to obey God by halves (for he can away with no such partnership:) but that we must submit ourselves to his commandments in all cases and all respects, without any gainsaying.
And that is a thing very worthy to be noted. For most men can well enough find in their hearts to confess that it is good reason that GOD should be served, yea even according to his own will as he himself requires but yet they cease not to take exceptions still, and to say, This likes me not, such a thing would do better. To be short, for all their pretence of obeying GOD and although that in many respects they yield to the things that are spoken to them; yet do they bear themselves in hand, that they may let the rest alone. But contrariwise, God admits not any exception, but says that whatsoever he commands, must be done; and that we must not enter into disputation with him, to make him amends in one thing for missing in another; but that his Law must be observed, yea even according to the contents and substance thereof. For if I should receive some covenant or some public instrument or writing made upon it, and yet say, as for this point or that article, I will not admit it: what a thing were it? It were to disannul the whole. So then let us mark, that to honr God and to yield him obedience, his word must bear the whole sway, so as we submit ourselves wholly unto it. Mark that for one point.
Again whereas Moses says This day; it is a summoning of the people to follow without delay when God calls them. For is it a small matter that God communicates himself so familiarly unto us? Then is it not for us to require space to deliberate: but as soon as God opens his mouth, by and by we must gie ear to him, and be comfortable to his word out of hand without delay, by submitting ourselves thereunto.
And not only this place serves to warn us how forward we ought to be to follow his Law: but also we hear how it is said in the Psalm, To day if you hear his voice: so that our Lord generally means that as soon as men hear him speak, they should by and by follow his saying, and fashion themselves thereafter. And the Apostle in the third Chapter of the Epistle to the Hebrews, shows us what is meant by this word
To day: Namely the very same times wherein our Lord is so gracious as to send us his word, whatsoever these times be. Therefore let us not delay till tomorrow, for it were too great a mockery: and it may be that the gate shall be shut against us. Seeing then that God speaks unto us to day, let us give ear unto him readily and without any delay. That is the thing which we have to bear in mind. And therefore when we come to a Sermon, or read the holy scripture by ourselves, as soon as we have heard a sentence, let us enter into our own consciences: and if we find any sloth there, let us waken and quicken up ourselves, and think thus: what? It is not dallying with god in this case, it is not for us to defer to come unto him when he calls us, but we must answer him with such readiness, as the thing that is commanded us here by Moses may be performed, so as we bury not Gods word, nor suffer it to hang in the hook; but receive it into our hearts at the first, that it may take good root there, and bring forth fruit. Thus you see what we have to mark upon this word This day, or To day.
Now let us proceed to that which Moses adds. Without adding ought to it, (says he) or without taking ought from it. And this is the excellent text tos show us how men lives may be well ordered. I have told you before, that it is a good trial of our subjection unto God, when we receive his word, and that his commandments bear such sway with us, as we bow down our necks to receive the yoke that he lays upon them. But that were not sufficient, unless we had that which Moses adds here, which is that it is not lawful for us to add any whit to the things that God commands, nor to take any whit from them, as the Papists do in these days, who bear themselves in hand that they cannot do amiss in mingling their own follies with Gods word. And why so? For we do as GOD commands us, say the. We deny not by that we ought to keep God Laws; but what harm is it for us to do more? If we use some devotion of overplus, will not God take it in good worth? If I do more than I am bound to do, why should not God accept it in good part? I may well do whatsoever he appoints: yea, & I will add somewhat more to serve him withal. When the Papists get such a shrouding sheet, they bear themselves in hand that all their matters go very well, but in the meanwhile they consider not that God will have none to be counted wise but himself, nor none to have the authority to be our Lawgiver but himself. The Papists then do blasphemy GOD two ways: first in taking upon them to be holier than he would have them to be. For when we devise means of our own head to please God withal after that fashion; it is all one as if he had not been well advised in the matter. Behold God says that all our wisdom must consist in hearkening unto him. We have seen it in the fourth chapter and also in the tenth, where it is said, O Israel, what is it that thy God commands thee but only to stick to him, and to be wholly his. Hereby we see how it was Gods intent to comprise that sum of all holiness and righteousness in his Law, so as it is a full perfection whereunto nothing can be added. Nevertheless men think and suppose that they themselves can do yet much better. And what is that to say? Is it not a blaming of God, as who should say he had forgotten himself, and foresaw not all things? Verily that is a cursed and devilish blasphemy. Therefore, let not the Papists boast their serving of God: for the devil is their founder, and God disavows all that ever they do. For he may always reply against them and say, who required these things at your hands? And not without cause: for their so doing is all one as if they charged God with envy towards men, as who would say he had not faithfully taught them all things that were for their behoove to do. And I pray you is that blasphemy tolerable?
But there is yet another point which I glanced at. For those who may be put both into one. The other point then is, that they utterly deface the sovereign dominion that God has over us. For thus do they allege: very well, God has ordained by his law, that we should keep his commandments, Statutes and Ordinances, but yet is it not amiss to add moreover what I myself would have done. But if a private person should fall to mingle of the inventions of his own brain, with the statutes that are set forth by public authority, should he not trouble the whole order of the commonweal? And as for such as took part with him, should they not show themselves to be rebels to their superiors? Now our Lord says by his prophet Esay that he himself will be known to be our only lawgiver. That is a title which he challenges to himself. Seeing then that God will be our only
Lawmaker, what shall we say when men do thrust themselves into his place? Is it not more than to confound heaven and earth together? And surely Saint James expresses yet better the same thing that was said by the Prophet Esay. For he says that there is but only one lawgiver which is able to save and condemn. When men are set up in state and authority of making Laws to govern ourselves by, I means as touching the spiritual government; (for we treat not here of civil Laws, but of the serving of God;) when men (I say) are so highly exalted or take so highly upon them: it is all one as if they bereaved
God of the title of Savior and Judge. For if he be not the only
Lawmaker, Saint James concludes that he is not the only Judge, nor the party that has power alone to condemn us or to save us. And what a presumption is it that the creature should proceed so far, as to father our salvation upon wretched carkesses and earthworms, which is to be fathered alone upon God? So then let us mark well, that whereas Moses has told us here that it is not Lawful for us to add any whit to the things that God commands n his Law: thereby he condemns all the devotions that ever were invented by the world. It will seem strange why God has so strictly forbidden men to add anything to his Law: but ought not the reasons to suffice which I will allege? Verily the world condemns itself by his own mouth. Has this proverb been invented in our time? Has it not been ever a common saying among the Papits to say, Thou art the devils servant, for thou do more than thou art bidden? This manner of speech has been used a hundred year before we were born: It has been a common word.
And what have the Papists done? They have let the commandments of God alone, to run gadding after their own inventions, and gewgaws: And yet nevertheless they say daily still, Thou art the devils servant. If a Master be angry with his servant for leaving the thing undone which he had commanded him; to do the thing which he had conceived in his own imagination, and he things to content his Master in saying: I have done better than you were aware of: thou art the devils servant (will his master say) for thou has done more than was commanded thee. And I pray thee, what art thou? Thou do the like to God. For thou will need serve him after your own fashion, without regard what he has commanded you. And therefore let us bear in mind, that forasmuch as GOD is robbed of his honor, and the creatures set themselves in his judgment feat, when they take u0pon them to make Laws for the establishing of a spiritual government: God declares that he will take horrible vengeance of it, and deal terribly with them. And why so? Even because they have served him after the commandments of men, and not held themselves to his single word, and therefore he will blind the wisest of them, so as they shall be destitute of all reason, and become so brutish that they shall not be able to discern anything at all. Is not this enough to make the hair stand upon our head? What is to be done then? Let us follow this saying: That obedience is better than sacrifice. Lo here a sentence that needs to glose. The Papists show themselves to be far past shame in these days, in that they will needs maintain of that idol, and still continue in their willfulness of following their own fond devotions, which have to any foundation in Gods word. Behold, our Lord requires but obedience, that is to say that men should submit themselves to his truth, and be contented with that which he commands. And the declaration hereof is delivered us here by Moses in two words; that is to wit, that they should neither and nor diminish ought at all in Gods word; but that when God speaks, they should receive his sayings with quiet obedience, saying: Yea Lord, all this is just and rightful, there is not anything to be gainsaid in any one point. Again, thou Lord has set us bounds within the which it behooves us to hold ourselves and not presume to say, this is good, or I will do this more than is commanded me. No, but we must assure ourselves that our true wisdom and perfect fondness, is to submit ourselves meekly to thy word. If we have that, let us not doubt but that God allows our whole life. And if we swerve never so little from it; we shall not only be utterly disliked of him, but also provoke his vengeance against us.
But now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us to perceive them better, so as it may bring us to a true and lively repentance.
And because we be so much inclined to follow our own inventions, it may please him not to suffer such hardness of heart in us, as may mark us to turn away from his commandments, but rather that everyone may submit ourselves to his word, and frame ourselves wholly thereafter, that being void of all overweening of our own wit and discretion, we may suffer ourselves to be guided and governed by his hand: and specially that when he sends us preachers to show us his will, he vouchsafe us such grace, as we may submit ourselves thereunto, so as we may not only receive his word when it is preached by the voice of men, but also have it written in our hearts by his holy Ghost. That it may please him to grant his grace, not only to us but also to all people and nations of earth. &c.
On Friday the 11th of October
1555 The 86th Sermon which is the
first upon the thirteenth
Chapter
If there rise up among you a Prophet is a dreamer of dreams, which gives the sign or a miracle; 2 And the sign or miracle which he has told thee, comes to pass: and he say unto thee, let us walk after other Gods which you have not know, and let us serve them: 3 Thou shall not hearken to the words of that Prophet, or dreamer of dreams; For the Lord your God tries you, to weet if you love the Lord your God with all your heart and with all your soul.
Where god shows what steadfastness of faith ought to be in those that have been taught by his word namely even such as may be able to withstand all the lies and sleights of Satan, so as they be not hindered by any false doctrines or errors; but may continue always in the truth. For if we received his word when it is preached unto us, and yet it had no hold in us: but that we should turn aside from that which we had learned as soon as we perceived anything to the contrary: what a thing were it? It is said that faith must be the victory whereby to overcome the whole world: for so does Saint John speak thereof in his first Epistle. And if we yield to every wind, so as every blast of untruth is enough to withdraw us from God: our faith will soon be overcome; and where is then our victory? Therefore let us mark that when GOD grants us the grace to be taught by his word; it is not only to the end we should learn the things that are spoken, and bear them in mind for a while; but also to the end we should stay upon them, and be so grounded upon them, that if all the troubles of the world should rise up against us, we should still hold our won, and continue steadfast and invincible. If this were said to the people of old time, which had not so large instruction by a great deal as we have: much more does it belong to us nowadays. God gave the Jews sufficient instruction, so far forth as was requisite for their welfare.
That is true: but yet did he teach them under shadows and figures, which manner of teaching was darksome in comparison of that which we have nowadays. For in the Gospel we have the sun of righteousness shining as it were at noonday. So then, Gods word must serve us, not only so show us the right way, but also to enable us to withstand all the temptations of Satan and his upholders. We must (say I) be so armed, as we may fight and put back all errors and falsehood, so as after we have once known God, we may stick to him steadfastly to the uttermost. And that is the cause why Saint Paul treating of the use of the Gospel, says that we must not be like little babes which are drawn too and for, so as we should no sooner see any t rifling toy to beguile us, but we should by and by be gadding after it: and what a thing were that? But we must (says he) be so settled in the faith, that if there come any cousiners that go about to lead us by craft, and to deceive us, we may be fenced against them, and not be shaken by them oversoon. True it is that we must needs have a begetting in our Lord Jesus Christ, and that at the first our faith may be so weak, that we shall be like little babes: but we must grow still, and daily gather new strength, until we come to mans estate that we be perfect to meet with our Lord Jesus Christ. Thus you see what force the doctrine of truth ought to have, when it is taught us. That is to wit, we must not only count it good in consenting to it; but also be so well assured of it, that the devil, do what he can, may not be able to remove us, by reason of the certainty which we have, whereby we be enabled to beat back whatsoever shall be set against us. And doubtless we see by the example of our Lord
Jesus Christ, that such as have been faithfully taught, may well repulse all the wiles of Satan. For when Jesus Christ was t empted, wherewith armed he himself but with the holy Scripture? We see that if there rise up never so many false Prophets among us, yet if we be thoroughly well grounded in faith, and settled in it as we ought to be: we shall continue steadfast and the devil shall win nothing at our hands. True it is that now and then we shall find some impediments; (for Gods servants shall be sure of trouble, that serves to humble them:) but yet whatsoever it be, their faith is always the better proved by errors, heresies, and such other like things, whereby our Lord shows that we have profited well in his school, and that we can never be led away unto wickedness, whatsoever be tides. Also we hear what Saint Paul says, when he arms us against all spiritual battles that may befall us: he gives us the sword of Gods word, he delivers us the shield of faith, and he gives us the helmet of hope.
And thereupon he infers, that we shall not only be enabled to withstand all the assaults that Satan can make upon us, but also be defended from his fiery darts when there is no likelihood for us to escape from his subtleties. Now therefore, whensoever the Gospel is preached unto us, or that we read the holy scripture, let us learn not only to receive the things as true which are told us out of the mouth of God, but also to be so fully resolved of them in ourselves, as we may not be trained unto wickedness nor turned aside from the right way when the devil stirs up any heresies. And so you see what is told us in this text. For our Lord things it not enough that the faithful should serve him and hold them to his truth when they be in quiet and without temptation; but also he will have them to yield such trust unto his word, that if the devil fall to sowing of the darnel to mar all, and wicked men rise up to deface the truth by all means they can, and to turn it into lies: such as have learned what the true religion means, should not change nor be fickle and inconstant, but show that the things which they know are of God, and an abiding truth, so as it is not for men to swerve or start from them in any wise.
Now then, let us bear this warning in mind, and every of us examine himself; and when we have once understood the things that have been told us, and are necessary to our salvation: let us not imaging ourselves to have a perfect and right faith as is requisite, unless we be so constant and fully resolved in the things that our Lord has showed us, that we abide by it and follow our course still, whatsoever come of it. For whosoever fleets or starts aside at every matter, shows that he never know Jesus Christ as he ought to do. And therefore Saint Paul in another place uses two similitude to show what force Gods word ought to be with us, to hold us fast unto him in his obedience. He says that we must be thoroughly grounded and rooted. For many have a kind of faith: but that is but in outward show and appearance: as for inwardly it has no lively nor deep root. For if a man have but a fair branch covered with flowers, to what purpose is that? One blast of wind will deface it. But if a tree be well planted, the root of it will hold it fast in the midst of all storms. Even so must we be rooted in our Lord Jesus Christ, and we must be thoroughly well grounded upon him, so as men may perceive not only that we have knowledge, but also that our hearts do yield record of our plain dealing. And mark here the cause why so many men are greatly hindered and endeavor no further but to purchase themselves credit among men.
When they come to a Sermon where the Gospel is preached, for the most part they think they have well profited, when they can skill to talk of it: and there are very few that have a care to be so grounded in it, as to lay it up in their hearts, that GOD may be witness of it: there are very few that endeavor to attain to the steadiness. And therefore does God abhor that foolish vain gloriousness, where through men seek but only to win themselves estimation, by setting a fair face and countenance upon this matter.
And therefore let us mark in few words, that Gods word ought to serve us to double purpose. First to teach us his will, that we may submit ourselves simply unto it: so that when we have the grace given us to have the doctrine purely taught us, then every of us should agree thereunto, and hearken to the voice of our shepherd, and follow whatsoever is told us, without gainsaying. The thing which we must do when we have order in the Church, so as there be no sects nor troubles in it, but Gods truth is purely preached is, that there must be true concord and brotherly love among us, to answer our God all with one heart and one mouth, that his truth may be advanced among us. The second use thereof is, that when it falls out that Satan endeavors to turn us away, and there spring up heresies, false doctrines and errors among us: we must withstand all such things, and show that Gods truth is strong enough to hold us still unto him; according to my former saying that our faith must get the upper hand of all the world, so as we be stark deaf in hearkening to any of all the wiles that are put to us to entice us from GOD and his pure truth. Thus you see in effect what is told us in this text.
And let us mark well Mosses manner of speech. If a prophet step up among you says he. Hereby he shows that we must not only withstand the open enemies that fight against Gods word, and pretend not at all to be of his flock, or to have any partnership or neighborhood with us: but also resist our homebred battles, insomuch that if there rise up any deceiver among ourselves, that is to say if any such as makes pretence to be of the fellowship of the faithful, and to be as it were of the very household faith, step up: we must not be troubled at it out of measure. And that is well worthy to be noted, for if the Christian faith be impugned by the wicked, which pretend not to come unto God, (as by the Turks, Paynims, and Jews) so as they blaspheme with open mouth: forasmuch as they be utterly cut off from the Church like rotten members, their resisting of the Gospel, and their striving to abolish the Christian religion, is no great wonder to us. For why? We be as it were hardened with such examples. Therefore when the open enemies set themselves against
God and his word, it is a temptation that will easily be overcome. But when those that are knit unto us, and are as it were of our own body, do fall to tearing of the unity of our faith in pieces, to pervert Gods truth, and to mare it in such wise as it should be disfigured: that is such a perplexity and grief to us, as we wote not where to become.
And that is the thing that troubles so many simple folks nowadays.
What shall we do, say they? For we see so much disputing in the Church, and so great diversity of opinions, that it were better to ask no question of anything, insomuch that a great number become careless, for fear to be entangled in wicked matters and to be beguiled, and therefore they let all alone, and will not in any wise come near unto God. We see a great sort of men of that stamp. Other some let loof the raynes of the bridle, and take liberty to maintain one while one mans saying and another while another mans, and are never fully persuaded of anything; but are in one mind today, and in another mind tomorrow, and change at every minute of an hour.
We see a number of wild heads nowadays which have no stay at all, but think that all things are lawful. And why? For I see there are diverse opinions, say they. But such men do show that they never tasted what Gods truth is. The first sort do well bewray a cursed unbelief. For our Lord promises that such as seek him with a lovely heart, shall not be disappointed, but he will show himself to them. Lt us knock, and the door shall be opened. If we desire reverently to be guided by God, surely be will not fail us. Let us distrust our own infirmity and rudeness; and our Lord will give us the spirit of discretion, so as we shall not be beguiled. To be short this saying of Saint Paul which I have alleged already heretofore shall ever be performed; namely, that heresies shall turn to the true trial of our faith, and not be able to overthrow it. For as touching those that are so fleeting without cause; they show that there was nothing in them but a false pretence and that they did but play the hypocrites in making a countenance to stick to Gods truth; for had they been well rooted in it, as I said, they would have continued steadfast in it still.
To conclude, let such examples provoke us to put this lesson the better in use. And when we see the troubles that are nowadays in the world, let us not be overcome by them, neither let our faith be defaced. But the more the devil labors and insomuch himself to undo it, the more let it advance itself and get the upper hand of such assaults. And when we see false prophets step up among us, let us not cease to yield this honor still to God, that we hold ourselves to his word, and start not from it by any means. And very necessity constrains us to it in these days, because we see that such as call themselves Christians and take that title most upon them, are the worst enemies of God that a man can find. For the Turks and Jews are not more fiery and venomous at this day against God, to deface the whole doctrine of salvation; than are the Papists. And therefore let us arm ourselves with the warning that is given us here. Which is, that when we see false prophets step up in the sheepfold and in the middes of Gods house: yet notwithstanding we must not fail to hold on still, nor make a stumbling block of it to step aside or start away, but overgo it through the power of faith. Yea, and to come yet nearer the matter, when we see these varlets that had pretended to be at odds with the Papists, and had mingled themselves among us, do thereupon fall to inventing of false opinions: let us not be overmuch amazed for all that. True it is that we be not senseless, and that we have need to be waked: but yet must we always conclude thus with ourselves: How now? Our Lord has been so gracious to us as to open his own holy mouth to give us the certainty of faith by his Gospel: and shall we now turn away at every push? After that manner (say I) must we withstand all the temptations that may befall us, when deceivers and false fellows step up among us, of purpose to deface by their subtlety the pure doctrine that has been preached to us, and wherein we have been trained up.
Now first of all it is said, Thou shall not hearken to the Prophet when he says unto thee, Let us go and serve other gods which thou has not known. It behooves us to wey well all these words of Moses: For here he speaks to all believers. He speaks not only to the great doctors that have been at the university all the life long, but also to the unlearned. Although then that we be no clerks, yet let us learn that we must have this constancy of faith, of not following the wiles of Satan to be withdrawn from our God when he has been so gracious unto us, as to communicate himself to us. We must not say, Alas, I have no learning, nor fineness of wit to be so cunning; every man has not like measure. I grant that every man is not of ability to enter into disputation against sophisters, and against such as are full fraught with malice to deceive the simple: but yet, all men from the most to the least ought to have this invincible steadfastness of sticking unto
God and his truth when they once know it. There is no excuse in that case. For it is not in vain that God has set down this general law for all his church. And it is certain also that he will give us power, so we resort to him, and seek to him for succor. For what is the cause why so many folk are seduced, but only their won fond presumption, or their negligence, or else their contempt of Gods word? For you shall see some stand so much in their own conceits, as (to their own seeming) no man is able to overmatch them: and yet for all that, they are but silly beasts. Our Lord therefore does blow away their pride, as men may perceive: and experience shows that God punishes many folks pride, which had too great an overweening of themselves. Now then, what is to be done? Let us humble ourselves and pray God to govern us so by his holy spirit, and to give us such wisdom, as we may not be taken tardy when the devil goes about to make a breach into us to enter at. If we go that way to work, let us assure ourselves that God will guide us, and that we shall never be caught in Satan snares. But there are many that keep on their race without care, as though they were privileged from all dangers. But let us for our part keep good watch, and have such a care to ward ourselves, as the deceivers (when they come) may not find us asleep. And that will so be, if we bear such reverence to Gods word, as we acknowledge it to be the precious treasure that we have. For if a man make so little reckoning of a thing, that he leave it t all adventure: the first that comes may rob him of it: but as for him that locks up his goods, (specially those that are the chief and which he counts to be most worth he cannot be so bereft of them. And therefore let us put our faith in good custody, and be so wary in the keeping of it, as [it may appear] that we have it in such estimation as it deserves; for it is an inestimable treasure. Thus you see what we have to note here, where Moses speaks to all such as had tasted what Gods law is, exempting no man from standing stoutly in battle and defense against the liars and sleights of Satan.
Now he adds, If he say unto thee, Let us follow strange gods, which thou hast not known. This serves to show us who be false prophets.
For God tells us that we cannot withstand the wiles of Satan, without the knowledge of the truth: that is the only mean. And no marvel though the wretched world nowadays be allured to destruction: for Gods word is as it were buried: and when men are destitute of that light. It is certain that they be in horrible darkness, so as they cannot but stumble and stay here and there, because they have no certain aim at anything. But here our Lord declares that we must be instructed in his word; and thereunto also is this saying after a sort referred. For he presupposes that we be in a good trade already, and that we know the way of salvation: accordingly as Moses will protest hereafter; saying, I have showed youre the way of life and the way of death. Now therefore, whensoever we will resist false prophets, and their lies, let us take us the doctrine of truth. And that is the cause why it is said, The gods which thou hast not known. For in this case, we must match the living God whom we have known, against all the idols which the world has forged to itself. For God speaks not to such as never heard nor understood anything of him before: but to such as he had given his law unto, whom he had given an infallible rule.
When he has so fenced men forehand, then says he unto them, Beware that you follow not the gods whom you have not been acquainted with.
To be short then, it is showed us that this doctrine concerns such as have been duly instructed in the faith. Will we beat back all Satans devices? Let us have the skill to say, It is God that has certified u s, he is a faithful witness to us, we need not to be in doubt or uncertainty anymore, or to cast doubts, or to say, What? Which way shall we go?
We may well assure ourselves that this is the way, that is the thing which we must stay upon. That in effect is the order which we have to keep, according as it is showed us in this text.
But let us mark also, that we must have our ears so stopped, as we may utterly dislike whatsoever may cause us to swerve to the contrary of those things which we have learnt by Gods word. For as soon as we give ear to hem, by and by we be half corrupted, according to this similitude which Saint Paul alleges in the second to the Corinthians, that when a woman gives ear to a bawd or a Russian, although she consent not to him out of hand, yet is she already perverted, and it is already an evil token. For if a woman be shamefast, she will in any wise shun all such messages as may be brought to her to entice her to folly and to make her to break wedlock. She must eschew such manner of things. Now Saint Paul says, that as long as we bide in the simplicity of the Gospel, we be as a chaste wise that keeps her faith and troth to her husband, and that our Lord Jesus Christ who has made such covenant with us, to choose us to be of his body, taken and receives us for his own. But if we hearken to the lies and trumperies that are brought unto us; and we refuse not to learn what Darnel is: it is an evil sign, and we be corrupted already. And therefore let us bear well in mind, that we ought so little to consent to false prophets, as we should not in any wise give ear unto them, but shun them a far off, as soon as we perceive that they go about to deceive us and to entice us to naughtiness. And to say the truth, this cursed curiosity has been the cause of many mens destruction. For it seems to many high minded persons, that all things should pass the trial of their wit: and that when they have sifted things after their own imagination, they may follow whatsoever they themselves think good, for they be able enough to discern the truth of all things. But when our Lord finds such over boldness in them, he puts them to confusion. The truth is, that they would so enquire of all things, as nothing might escape them: insomuch as they could find in their hearts to mingle
Mahomets Alcoan, and all the dotages of the Heathen, and all the superstitions of the Papists with the pureness of the Gospel, and to make a medley of them, that when t hey had well clouted them together in their own brain, they might say, This is the thing that is good. But our Lord (as I said afore) cannot abide that men should trust so to their own wits. And again on the other side, he cannot abide such injury to be done to his word, as that it should be matched with the wiles of Satan, so as it might be said, now will I choose what likes me best.
It is too high a mounting for men to make themselves judges and umbers of Gods truth, which the Angels do honor with all reverence.
Needs therefore must such men fall into horrible destruction. And therefore let us beware that we bridle ourselves, so as our minds wander not out into fond curiosity. And as soon as we perceive that the devil does about to falsify Gods pure truth, let us stop our ears, and not hearken to any such thing, but utterly abhor it.
Now moreover Moses says, That although the false prophets show some sign or miracle, & the same comes to pass, yet must not men give ear unto them. Here he shows that we must have such constancy and steadfastness in our faith, as it may not be overthrown though there be never so great occasion of stumbling. As for example, if there be such an illusion of Satan, that a false prophet say unto us, such a thing shall come to pass, and it comes to pass indeed: then are we at our wits end, and it is enough to overthrow our whole building though it were never so well built, unless God work on our side above the power of mans ability. But yet howsoever the world go, Gods truth must be of such force with us as to hold us back against all such temptation, so as if the devil bring an illusion, he may not gain anything at our hands, nor prevail against us.
And let us mark, that before that Moses says so: he gives us a sure declaration of false prophets, that is to say, of such as go about to turn us from the true God, whom we have once known, and wrap us in wicked superstitions wherein there is no reason. If any such thing befall us, no marvel through our Lord will have us to resist all that ever the devil puts to us to blear our eyes withal, yea, even though there be false miracles, in so much that although all that the false prophet or deceiver foretells, do come to pass; yet must we not be led away by it. We see then in effect what the meaning of Moses is, that we must be so well sensed by gods word, that although the devil rush against us with never so great violence, and work all the means he can to beguile us; yet we must not be overcome, but our faith must be as a well garded fortress, that notwithstanding any assault, or any battrie made against us, yet it may ward all blows, and be able to save itself from being vanquished by any enemies.
And now let us mark, that if God send such false miracles; it is not to entrap those that are his; but to punish such as have not believed the Gospel, as Saint Paul speaks thereof in the second to the Thessalonians. And therefore does Moses also add, Then is it Gods will to try thee whether thou love him with all thy heart and all thy soul or no. It is a saying that deserves to be well marked. For first
Moses does us to understand, that such things happen not without the ordinance of God: and secondly he shows the end or reason wherefore: namely that the faithful may have wherewith to be confirmed, knowing well that God will give them constancy to hold out, thou the temptation be never so rough and violent. Those are the two things which we have to remember here. First, it is said, God tries thee. Hereby he shows, that Satan has no power over us, nor can sow any wicked weeds, further forth than God gives him leave. And that is a very needful thing for us to mark. For were we persuaded that the door were open for Satan, and that all errors might spring up at all adventure, and that God over ruled them not: alas what a thing were it? For we see how mad the devil is to overthrow all truth: we see with what fury he goes to work when he is to fight against the kingdom of our Lord Jesus Christ: and we see what spite he bears to our salvation. And therefore things would go too much to havoc if God wrought not to hinder Satan of his full scope, that he might not set up his lies among us. Wherefore let us understand, that whensoever there is any trouble, division, or diversity of opinion in the Church, the same happens not at all adventure, but God works from above, and overrules the whole matter, according to this protestation of Moses, Thy God tries thee. you see then that by knowing that God holds us under his hand, we be assured that no errors or abuses can have access unto us, unless so far forth as our Lord give them access. And mark it for a special point, to the end we think not that the devil reigns at his own pleasure, and does all things as it were whether God will or no: for he must be fain to have leave of his master.
And now let us come to that which Moses adds concerning the end and reason why God does it: For we may think it strange. What? That God should tire us? That errors should be said to come so of God?
Then is he the author of lying. Again, does God stir up the devil unto evil? Then might we take occasion of stumbling at it. Yea; but in as much as Moses adds that God does it for just cause, the stumbling block is taken away. He says that God temps us, that is to say, that he tries us. After what manner? Whether we love the Lord our God or no. And hereby he shows, (as I have declared heretofore) that if we have a right meaning and pure heart, and have received his truth without hypocrisy, he will help us at our need, and we shall be upheld by his power, so as Satan may well strain himself to the uttermost, but the victory shall always go on our side. And this is the thing that I have touched out of Saint Paul where he says, that all the false miracles which befall under the reign of Antichrist. (as many have been seen) are all revengements of God, to punish such as would not obey his truth. And it is good reason that Satan should drive them to destruction, sith they would not open their eyes at such time as God would have enlightened them. And seeing they have thrust all good doctrine under foot; it is meet that they should be deceived by lies.
But let us come back again to the words of Moses. He sys that we be tried, to weete if we love the Lord our God. Hereby he shows, that God puts a difference between the hypocrisies and such as serve him in fondness of heart, as such time as heresies spring up an d that there is trouble and disagreement. And why? For it is certain that such as love God are preserved by the power of his holy Ghost, and that the troubles which they sustain are a good proof and sealing up of their faith, whereby the same is made authentic. God shows by effect how he has wrought in t hem, and that they be in very deed of the number of those whom he has chosen. So then let us understand, that all the errors and heresies which the devil shall have sowed among us, shall be turned to good end to all Gods children. So far off is it that they bring us any hurt or harm, that they serve ever to make our faith shine the brighter, and to warrant us that God has succored us, and that he will have the same known to the whole world, so as he may be glorified for it. And we also have the more cause to rest upon him with the greater certainty of faith, and to trust that he will never fail us.
For as much then as we see that our Lord works in such wise as he turns darkness into light, and deadly poison to our health: have we not whereof to rejoice? And ought we not to be patient albeit that troubles do vex us for a time, and that we have much ado to resist?
Yet ought not our hearts to quail, seeing that God gives it so happy an issue. Thus much concerning the first point; that is to wit, that if we love God with all our heart, that is to say, roundly and fondly and without counter saying: he will not suffer us to be beguiled: but whensoever Satan comes to sow troubles and heresies, we shall be confirmed still better and heresies, we shall be confirmed still better and better, and profit in such wise, as we shall never be overcome.
And therewithal we shall have the better proof that we be of the number of his servants, and of those whom he has committed to the custody of our Lord Jesus Christ, and that we shall see this saying fulfilled, that he will never suffer any of the things to perish, which his father has put into his hand. We see then how our Lord Jesus
Christ is the keeper of our salvation; and that we find the thing by experience which Saint Peter says; namely that our salvation is kept in heaven by faith, and that we ourselves also shall get the upper hand of all the temptations which the devil stirs up against us, by sowing such cockle and darnel to the prejudice of Gods truth.
But let us mark also, that such as are wind shaken, do show that they never wist what it is to love God with all their hearts, and that there was nothing in them but vanity and hypocrisy. And therefore when we see men seduced, let us not wonder as though God were cruel to them. For it was meet that their hypocrisy should be discovered.
They meant to mock God, and used a kind of varnishing and painting to make a show of that which they were not: and God bewrayes that they were indeed. Now therefore, whereas we see the wretched world so carried nowadays into darkness, superstition and idolatry, we must not think that they do it of mere simplicity, as though they were innocent and faultless, and that god had given Satan they bridle without cause: but we must rather consider that God with just vengeance punishes the unkindness of such as had neither purpose nor desire unto him.
Truth it is, that a man shall see some outward dhow of holiness in a number of those that are seduced in the Popedome and elsewhere.
But yet for all that, they be double hearted, and God perceives what they be in secret. So then, let us understand that God is a just Judge, and let us glorify him for his punishing of such as loved him not fondly in their hearts as they should have done. That is the thing which we have to note.
And indeed, experience shows it in such as turn back and fall to naughtiness after they have once known the Gospel. We have seen here that when Satan underlings have come hither to set troubles in the Church, those that have been seduced by them have known them well enough of old, and not now of late, for I speak of the space of eighteen years. Since the troubling of this Church, divers sects have been seen, and still God has been fain to show and to point these out with his finger, which had nothing in them but dissimulation and hypocrisy, how fair countenance so ever they did make. And I say that this has been known now these eighteen years; insomuch that even they that have pretended to be great upholders of the Gospel, are well known to me how they have behaved themselves and I could rehearse their doings if need were, but it is enough to give men an inclining of them, that others might take example by them. When the Anabaptists came hither to infect all, there was great cheer made them in the townhouse, and this was about an eighteen years ago.
True it is, that men were constrained to reprove their doctrine openly: but yet in the meanwhile they were still chock under the chin; and instead of resisting them lustily, feasts were made to entertain them with. And since that time, we have seen in our own days, (and than not long ago) how other heretics have been favored at their coming hither, and specially how that horrible blasphemer was supported. And by whom? By such as had so long despised God, that in the end their shame was of necessity to be discovered. They protested sufficiently that their desire was to hve the Gospel: but that was the gospel of Mahomet to turn all things upside down, and to bring all things to confusion. For the world has seen how far they overshot themselves; insomuch that they took part against God and his word. Now sith we have such examples, let us learn to live in fear and wariness, and always come back to that which is told us here, that is to wit, that is not without cause that our Lord says, that he tries and examines such as were disguised afore: and that when he suffers false prophets to be stirred up by Satan, to sow their darnel among us, it is to tire us whether we love him with all our heart or no. And therefore let us proceed more and more in the fear of God, accordingly as it is said here, that we must serve him and obey his holy commandments, not doubting but that he will make us to get the upper hand in all assaults and conflicts wherewith we be assailed, so as we shall be sure of the victory, because he will fight for 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 not proceed to provoke his wrath through our unthankfulness; but that seeing he has given us the infinite treasure of his holy word, whereby we have full assurance of our salvation; we may embrace it with all reverence and live in such pureness of heart before him, as he may bestow his riches more and more upon us and make us partakers of them, and that we may walk the whole race of our life after such sort in his obedience, as we may moreover resist all our enemies, and by the power of the spiritual sword of his word, and of the shield of faith, beat back all the assaults that shall be made upon us. 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 12th of October
1555 The 87th Sermon, which is the
second upon the thirteenth
chapter
2.3 And the sign or miracle, &c.
4 You shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and serve him, and stick to him: 5 but that Prophet or dreamer of dreams shall be put to death: for he has spoken to turn you from the Lord your God (which has brought you out of the land of Egypt, and delivered you from the house of bondage) and to thrust thee out of the way which the Lord thy God has commanded thee to walk in. And so shall you rid away the evil from among you.
We saw yesterday wherefore God gives the bridle to Satan, in such wise, that he sows many errors and corruptions, not only in the world, but also in the Church. For it is good reason that our faith should be tried, to weete whether we live in uprightness, fondness, and love before our God, or whether there be any fainedness in us.
And there is not a truer trial thereof, than when we come to the encounter to know, whether Gods truth ought to be invincible against all errors and leasings. And therefore let it not offend us when we see him sow darnel: but let us bethink us of that which is said here, namely that our Lord will search us to the hard bottom, whether we bear reverence to his word in good earnest and unfeynedly or no. Not that he knows not well enough what we be; (for it is not for himself that he does it:) but to the end that our faith should show itself, and that there should be true record thereof.
Now moreover it is told us, that we must follow Gods word and hearken to him, that we may serve him and stick to him. And this is still to show us that which I have declared afore: namely that we can never be at any stay, unless we know well what God it is whom we worship. For if we be in doubt, there needs nothing to shake us down, as we see by experience. Therefore let us learn to profit so in our Gods school, as we may not be removed by false doctrines, but may have wherewith to withstand sleights of Satan, as was declared more at large yesterday.
But let us go back again to this saying, that although the false
Prophet have given some sign or foretold some wonder, and the same thing is come to pass: yet notwithstanding we must hold our own still. Here it might be demanded whether the devil can prosper or no. I stand not much upon that, it is not material: but I have answered before, that GOD is above him, and that it is his will that his Church should live in warfare, to the end that the faith of all his might exercised. Then if a deceiver foretell a thing, and the same fall out indeed: it is not to be said, but GOD has given him the bridle.
Therefore it is not for us to trouble ourselves greatly, to know whether Satan foresee things to come or no. For it is very certain that notwithstanding all the craft and subtlety that is in him, yet knows he not any more than our Lord imparts unto him. And all is to deceive the unbelievers according to their desert: or else to show, that do what he can, yet shall he never get the upper hand of the chosen, as is said in other places of the scripture.
Let us then leave these needless questions, whereby many folk have deceived and entangled themselves; to wit, whether the devils do know more than men do: for it is nothing to the matter as I said afore. But rather let us understand this justice of GOD, that it is his will to punish the unbelievers, because they be never contented with the single truth, but will needs be still wandering here and there, and therefore are they worthy of such payment. Besides this, the faithful also are exercised by encounters; and that is always to their benefit, and to their welfare. For God does so preserve them, as it is not possible for them to be deceived. But as yet there remains one question more: for it is said in the eighteenth Chapter, that a man may discern a true Prophet from a deceiver by this self same mark. If a Prophet (says Moses) have foretold a thing, and the same is come to pass: you shall understand that that Prophet has spoken truly and in the name of God. But if he be found a liar in the things that he has spoken, it appears that he was puffed up with pride and presumption, and that he took too highly upon him: and therefore let him be driven away and rooted out from among you. It may seem at the first blush, that here is some contrary: but we must mark that in so saying, Moses intends to declare, that God deceives not his servants as the idols are wont to do, that is to say, as the devils have under the title of idols deceived the ignorant wretches that did put their trust in them. For they foretold lies: and the people found themselves disappointed in giving ear unto them. And that is the cause why it is said by the Prophet Esay, that the gods of the Heathen can do neither good nor evil. But our Lord separates himself there from all the gods that had been invented by mans devise, and tells us saying: It belongs to me only to show what is to come. And why? For I order all things, and I have the world in my hand; and therefore I can well tell what shall come to pass. But as for the idols, they have no power at all: and therefore how can they declare anything to such as serve and worship them? This then is true in general. And according hereunto, the Prophet Jeremy speaking to Hananiah in his eight and twentieth Chapter, confirms this saying of Moses which we shall see in the eighth Chapter of this book of Deuteronomy. I wish (says he) that the thing which thou hast foretold may come to pass.
For, that liar did foade the people with vain hope. When Jeremy told them saying: you have offended your God too much, and have continued in your willfulness unto this day; I have often times warned you to come to amendment, but you would not hear me, and therefore we be come now to the last cast; think not that God will bear with you any longer, but prepare yourselves to bear the yoke and burthen; for you must be carried away to Babylon, where your state shall be miserable; Because you have forsaken your God, he has given you over to be a pray to your enemies, and therefore there is no more remedy but to dispose yourselves to patience, that this adversity may tame you, and your GOD show pity unto you at the end of the term which he has set you: Hananiah setting himself against him, said no, fear not that any such thing shall befall you.
And therewithal he went and put a yoke upon his neck, in scorn of Jeremy who had worn bonds and lines about his neck. Behold (says he) I come to break the thing, that Jeremy has showed you for a sign that you must be prisoners in Babylon. Very well (said the Prophet
Jeremy) I would it were so; I wish not any harm to my country folk: but yet must not thou on the other side abuse them with vain hope as thou does. Moreover, thou shall find whether it be so or no: and experience shall show whether thou be a true Prophet or no: for wheresoever foretells a thing and the same comes to pass; yields proof that he was sent of God, and that he spoke out of Gods own mouth. But if it come not to pass, it appears that all was but a lie. In that place Jeremy had an eye to the foresaid text which we shall see hereafter. You see then how it is a general rule for all of us to hold, that it belongs only to God to foretell things to come, and that such as declares those things truly, do by that token show and prove themselves to be true Prophets. Yet notwithstanding, it may well be that particularly GOD will permit a deceiver to foretell something to come. And yet does not that falsify the general rule. For why? When our Lord foretells things to come, it is to frame all men to his law: And the false prophets what say they? In abusing the people, and turning them from God, they promise them that all shall go well with them: whereas contrariwise Gods servants do always match says and amendment of life with their admonitions: and they use a kind of teaching that has a good foundation to build upon: but the speaking of the other sort is altogether in the air. Now we see how desirous the world is to be beguiled, accordingly as it is said in the Prophet
Micheas, that the unbelievers do like of none but such as bring them good tidings of a good vintage or of a good harvest. For so says he expressly, when it is said unto them, You shall be fat fed, and GOD favors you, take no thought, make good cheer. Those are the things which the world desires. Nevertheless GOD will now and then permit the deceivers to speak truth: but that is but in some peculiar case, and then do they build without foundation. Therefore is that no impediment to the continual truth of this rule, that when Gods prophets foretell things to come, it is a proof to warrant their doctrine, so as men may thereby know of whom they be sent. For in very deed although there appear some truth at the first blush in the false prophets: yet notwithstanding there is no hold of it. Mark that for one special point. Again all the matter lies in the falling out, which in the end shows itself clean contrary to that which was surmised. For in the turning of a hand all things go backward, and the unbelievers find that it was but a blearing of their eyes to make them the more blockish; and that their having of some true sign was but a bait to beguile them, whereas in the mean time they ceased not to hoard up Gods wrath and vengeance still against themselves.
Then let us bear well in mind, that whereas it is said in this text, that a prophet may say something that shall come to pass afterward, and yet nevertheless not have the more warrant to be taken for a servant of GOD: the reason is, for that his matter has no ground in the word of GOD, as I have said afore: And secondly, that it is but as a bait and a peculiar case, whereof there is no hold to be taken; like as when God suffers Satan to transform himself into an Angel of light, it is to harden the unbelievers as they deserve to be. And because they would not convert, therefore must the darkness be made the thicker for them, and the devil must have all manner of effectualness of error, as says Saint Paul in the second d to the Thessalonians; insomuch that GOD not only gives him leave to deceive, as a point belonging peculiarly to his office, and as wherein he is his crafts master: but also gives him such efficacy of error, that is to say such force and power, that men are blinded by him beyond all measure.
Thus you see what we have to note. And therefore we be warned in effect, to pray GOD to give us the spirit of wisdom and discretion, that we may not be snarled by Satans lies, what color or covert of craftiness so ever he use. Mark this for one point, that men must in any wise beware of presumption. For they be not so well able to judge as were requisite. But let us resort unto God, and he will make us to discern between white and black.
Again on the contrary part, we must understand that whensoever any good is promised our, or any evil is threatened us, we must take Gods doctrine for our foundation, assuring ourselves that Gods will is not so separate his blessing and grace from his Law; and therefore that it is in vain for us to hope for favor at his hand when we have offended him. For seeing we have provoked his wrath we shall find that his threatening of us is not in vain seeing that he says in his Law, that he will persecute all such asset themselves against him; it must needs be performed. Therefore let us first lay the foundation of faith and repentance; and then shall we not be deceived as in respect of the particular prophesies, but that this rule shall always hold true, to wit, that such as speak the truth are sent of GOD. yet notwithstanding
Satan will not leave off to have leave after a certain sort to deceive the unbelievers as they be worthy: but that truth is no truth (as says
Saint Paul): such miracles are but illusions to deceive those that trust to them, and the end that they tend unto is but to seduce the wretched world. After the same manner also does our Lord Jesus speak of them. And therefore let us mark well that although the deceivers have a show of truth in some particular case, yet is it nothing worth: for there is no hold of it: and it is so far off from any substantial truth, that in the end it appears to be utter vanity and untruth, to deceive the wretched unbelievers withal, which are turned away from God. That is the thing in effect, which we have to mark up on this text. But howsoever the world go, if we put the things in use which are spoken here by Moses, that is to wit, if we follow the Lord and walk in the way which he shows us: we need not to fear but that we be out of all danger of being deceived by the wiliness of our enemy. Although the devil be the father of lying, and do forge an infinite number of illusions against us, and although we on our side be never so roughly assailed by him: yet will GOD preserve us, so we abide continually in the obedience of his word, and be willing to hearken to him in all cases.
But now let us come to that which Moses adds. As for the prophet (Says he) or the deceiver which shall have deceived and abused folk, to make them turn away from the Lord their God; let him be put to death, and let the evil be taken from among you. Here our Lord will have us not only to beware that we hearken not to false prophets, but also to root out such pestilent persons utterly. And therein he shows how earnest we ought to be in the maintaining of his honor.
Therefore to the end we should abide in the pure singleness of faith, he had said afore, Beware that you hearken not to the false prophet.
And not without cause has our Lord forbidden all his to give ear to the bringers in of new learning. For why? Sith we have the word of God, that ought to content us well enough: and if that will not satisfy us, what an unthankfulness is it? For if we will needs entangle ourselves in false doctrines, is it not a yielding of ourselves to be a pray to Satan? Do we not well deserve that God should leave us destitute of understanding, to be drawn into all errors like brute beasts? But it behooves us not only to shun false prophets and to give their subtleties no entrance into us: but also (as Saint Paul says) to be diligent in purging of Gods Church from them, that such a plague be not nourished among us. And truly if we knew our own frailty, and considered well on the other side what Satan is able to do against us: it is certain that we would stand more upon our gard than we be wont to do. True it is (as I have said already) that we would fain repose and stay ourselves upon GOD, so as we might not minister any occasion to Satan to beguile us; and surely if we through our own fond desire of seeking lies, did not cast ourselves into Satan snares, we should be sure that GOD would always preserver us. But forasmuch as we be too too week, and Satan needs no more but to hold up his finger to us, to carry us out of hand from the right way of salvation: in respect thereof we ought so much the more to seek the remedies whereby to prevent the mischief. Again let us consider what Satan is able to do: He is the prince of this world, and therefore we shall soon be overtaken by him, the rather if we be slothful, careless, or negligent. Then is it not without cause that our Lord warns us to take so good order, as such a plague may not lurk among us; that is to wit, that we may not have deceivers to beguile the simple, and to mar them by turning them from the pure truth. For it is a likelihood that we would fain be turned away from GOD, when we give the mischief such scope. If there were a breach in our town wall, and our enemies were at hand or that we were already besieged, so as we looked for the assault every minute of an hour; would we not provide for it? Now the case stands so with us, that our enemy is not only at hand, but also is entered in already. When we hear his lies, and withstand them not, nor make account of them; we may seem to be willfully disposed to perish, as we be worthy. And as touching us that are shepherds, it stands us in hand to have a double voice. For we must gather together the sheep as much as is possible: and when they be in the flock, we must keep them there quietly. But if there be wolves also, and thieves that that would invade the flock: against those we must cry out aloud. And yet besides this, such as have the sword in their hand, must provide for it also, and every man to his power must strain himself to keep Gods Church from infecting with such poison, that the devil may not have his full scope to falsify the pure truth, to advance himself against GOD, to overthrow the right religion, and (at a word) to turn all things upside down: but we must let these things as much as we can. Wherefore let us mark, that it was Gods will that false prophets should be rooted out from among this people. Now at the first sight this Law seems to be over strait: for is it meet that a man should be punished so for speaking his mind? Verily it is a wonder that we can abide that one should be punished for speaking against a mortal man, and that when a man shall have blasphemed the living GOD, we could find in our hearts that he should scape unpunished. It appears that what zeal is in them, which would have such rigor abolished. If a Prince be misused, men will think that death is too small a thing for the offender and that the fact cannot be sufficiently revenged, insomuch that whosoever speaks against the princes authority shall be punished, and no man will speak against it. If a man be found so wicked as to procure a rebellion, or to raise an insurrection among the people, very well, he must loose his head for it, and no man will say that such a Law is unjust or wicked. And why? Because it serves for the maintenance of the state and common weal of the Country. And yet for all this, whereas GOD has the sovereign dominion of all, a worm of the earth shall set himself against him, and go about to robe him of his honor, and to deface his majesty and authority; and yet all this shall be as nothing, it shall be let flip, and because it is but words, there is no reason why such punishment should ensue of it. But they that say so, do well show that they have no love at all towards GOD, but (which worse is) that they could find in their hearts that all things were confounded together in a hotchpotch, so as men might scoff at GOD and at his majesty, and turn all religion into a mockery and scorn. To be short, whosoever he is that speaks so: he is not to be taken for an ignorant person, seeing he would that false doctrines should be unpunished: but rather he is to be counted a despiser of GOD, and an upholder of the devil which seeks nothing else but the turning of all things upside down in the world. For our part, let us learn to have Gods honor in such estimation, that whereas we revenge the wrongs done to men, we think it much more reason that the party should be punished which violates the majesty of him that has created and fashioned us. And the matter concerns not only the honor of God, but also the salvation of our own souls: for they be things inseparable. And that ought well to whette us on the more, not to bear with the errors and deceits of false prophets. See how GOD witnesses the infinite Love that he bears us, in that he matches our salvation with his own glory, so as men cannot touch the one without hurting of the other: insomuch that if a man deface the honor of GOD, the salvation of man is assailed therewithal. In respect whereof
GOD says unto us, suffer me not to be misused among you, nor yourselves to be enticed to shrink from my obedience But if there be any wicked man among you, that goes about to egg you away, beware you nourish not such a plague. Does not our Lord in so saying show, that we can not serve to his honor, nor maintain him in his estate, but that in so doing we procure our own welfare? And therefore these dalyers and mockers that would have us to bear with all manner of false doctrine, and that it should be Lawful for every man to spew out whatsoever he lists, (besides that they show themselves traitors to GOD, and utter defacers of his majesty if it lay in them to do it:) do also bewraye themselves to be enemies of mankind, and desirous to bring their souls to ruin and destruction, so as they be worse than murderers. Let us mark then that if Gods honor be precious in our sight, and that the salvation of our own souls be deer unto us; we must not nourish heresies, nor abuses, nor any other of Satans trumperies; but every of us in his own state and calling, must procure the purging of Gods Church from all evil, that we may worship him with one common consent that his doctrine may be received, and that there may be no division among us.
But this was said to the people of old time. Yea, and Gods honor must not be diminished by us at this day: the reasons that I have alleged already do serve as well for us as for them. Then let us not think that this Law is a special Law for the Jews: but let us understand that GOD intended to deliver us a general rule, to which we must tire ourselves. Indeed it is alleged that when our Lord Jesus
Christ came into the world, he advanced not his doctrine by the sword, but rather both he and his were persecuted, and therefore that the right way to maintain the true religion, is not to punish such as set up themselves against it: but rather to hold ourselves contented with the spiritual sword, and to use that in our fighting against Satan, so as our unholding of the truth, be always by sufferance and patience, if the world do persecute it. But let us see whether our Lord have excluded and banished Princes and Magistrates and Officers of Justice out of his flock, so as they may not be Christians. No surely. For when he speaks of the kingdom of our Lord Jesus Christ, he says expressly; You kings stand you in awe; and you Judges of the earth, humble you yourselves, and all of you kiss the son. Moreover, before he speak to private persons, he wills expressly that Kings, Judges, and Officers of Justice should do homage to our Lord Jesus Christ: then they be called to the knowledge of the Gospel. And indeed, according hereunto it is said in the Psalm, that kings shall come to submit themselves to him that was to be sent to be the redeemer. And again that they shall be as foster fathers to the Church, and that Queens shall give her suck; that is to say, that such as have the sword of justice in their hand, shall take Gods Church into their protection to maintain it in the pure doctrine, and in the same Religion that is set down in Gods word.
Sith it is so, it is to be concluded, not only that it is Lawful for all kings and Magistrates, to punish heretics and such as have perverted the pure truth: but also that they be bound to do it, and that they misbehave themselves towards GOD, if they suffer errors to roust without redress, and employ not their whole power to show a greater zeal in that behalf than in all other things. For is it reason that he which sits in the seat of Justice, should punish a thief for doing wrong but to the value of five shillings: and in the meanwhile let a traitor to GOD go unpunished? Gods name is thereby blasphemed, his truth which is his image is trampled under foot, and it is much more than if a man should rend some [princes] Cotearmour in pieces. In so doing the living image of GOD is scorned, and as it were spitted at, and the salvation of mens souls hindered: and shall the Magistrates sit still at it like idols? They must punish a thief for the value of fifteen pence; and behold, this is such a traitor as goes about to confound heaven and earth together, and must the same go unpunished? What a dealing where that? Does not even nature teach what is to be done in this behalf? And as for those that say that we should let the evil weeds grow still, do they not show themselves to be grown out of kind like monsters, and that they be more intolerable than if they were stark mad? For it should seem that their meaning is to defy the whole order of nature, and men see that they not only speak against GOD, but also poison mens souls, and bewray themselves not to have one drop of settled discretion. Now then let us mark, that sith God has declared that in the reign of his son, even kings should be called to the knowledge of the truth, and become a part of his Church: It behooves them to give example to their people, and it is good reason that they should employ their whole power and authority to maintain the good doctrine, and to cause GOD to be honored and served, and to drive away all idolatry and superstition, and to see that it be not Lawful for any man to spew our blasphemies against GOD. That is the thing which we have to mark upon this place.
And whereas it is alleged that Jesus Christ used not the material sword to advance his doctrine withal: that is true, and we also bring not the sword in our hand into the pulpit to prove the things that we preach. But let ujs learn to put a difference between offices, and let us consider how our Lord Jesus Christ came to preach his word, when he would that such as receive it should every man in his own state and calling, follow whatsoever is ordained for him. Now it is true that in the time of our Lord Jesus Christ, the great men of the word clave not to the Gospel, no more than we see them do yet still at this day: but the little ones and weaklings were fain to be chosen, thereby to beat down the pride of the world, as Saint Paul vows in the first to the Corinthians. You see (says he) that there be not many noble men, men of power, or wise men among you. And why? For men are but too much given to the advancing of themselves: and if God had begun at the great ones, the little ones should have seemed as nothing. But God meant to beat down all pride, that men might learn to challenge nothing to themselves. Notwithstanding howsoever the case stand, when the great ones are called to the service of God, then must they employ themselves in the things that I alleged out of Esay, David, and diverse other Psalms, belong to the reign of our Lord Jesus Christ, and to the state of the Christian
Church. Therefore must we needs conclude, that our Lord will have Princes and magistrates to use the sword that is given them, o the maintenance of his honor, and of the unity of faith and good agreement; so as if any man raise up trouble or go about to sow darnel, he may be rooted out. But is not that punishment too rigorous? [Yes:] for some will well enough grant (as constrained thereunto) that it is good that heresies should be repressed: but that it were too great an extremity to proceed so far as to punish them with death. Yea, but (as I said afore) we must esteem Gods honor as it deserves. For if we would that deceivers should be reproved, so as they might not have their mouths open, and yet that they should not be utterly suppressed as were requisite: it were all one as if we should say, Indeed we ought to please God, but as for to put a man to death for blaspheming him, what a thing were that? Loe at what point we be.
Bet God for all that, will not fail to be had in estimation as I said afore: yea and that to our cost, if we go that way to work. For the very cause indeed, why we see the world infected with so many troubles and errors, is our laziness in that we have neither zeal nor disposition to beat down the leasings of Satan. Nay rather (which worse is) there are a great number which maintain them willingly. And yet in the meanwhile men cry out that all things are confounded, that all things go to havoc, and that there are so great troubles as is pity to behold.
And what is the cause thereof? Even the princes that are willing to maintain errors, and further them by all the means they can, so as it may seem that they be of Satans setting up, as it were to uphold his part against God and his word. Their people likewise desire nothing so much, as o be fed with liars; that is all their seeking, and God sends it them. For (as I have showed afore) it is a just reward for them. Why then should men cry alas, or why should they be grieved at the matter, when all men both great and small seek the utter defacing of Gods truth, and to give scope the utter defacing of Gods truth, and to give scope to all manners of leasings? Therefore let us learn in any wise to have the zeal and affection which our Lord commands us: or else it will come to pass that heresies and errors shall in the end pick out our eyes, if we feed them still as we be seen to do. Let us take the aforementioned example of Ananias, and Jeremy. Jeremy taught in the name of God, and it was proved sufficiently that he stepped not forth on his own head: and yet for all that, the people would have had him to let them alone, that every man might have followed his own wicked lusts; they could not away with him, God his threatening were to corrosive, and therefore every man fought to withstand Jeremy. Yea (quote they) shall this fellow troubles us thus continually? Now hereupon God sent a deceiver that went about to make Jeremy a liar before all the people assembled in the Temple: and no doubt but a great number were offended at it specially such as might consider, or say thus: What? We have here the Temple of God, as he himself appointed, and it is the place where he will be worshipped; we have the Law, we have Gods promise that he will dwell among us forever. And yet now behold, here are two prophets, of whom the one says, you shall go into captivity, and the other says, it shall not be so. Besides this the deceiver fell to buffeting of Jeremy as it were to shame him, and gives him the lie, so as Gods prophet was fine to stand there as abashed at the sight of such trouble. By reason whereof many might be sore moved as I said afore. But what? Let us a little consider the state of that people. For when the governors were assembled, (which ought to have maintained the pure religion, and had the prophet Jeremy as it were in their keeping) they to show themselves void of all just dealing, did not only set themselves against Jeremy, but also (which worse is) affirm him to be worthy of death. Thus you see how Gods prophet was condemned both of great and small: insomuch that every man ran upon him. For they were fully bent to give themselves to all wickedness, and to be no more threatened in the name of GOD. If we see the like nowadays, let us understand that we be worthy of such payment. For without going any further, for all the preaching of the Gospel among us, how is it received? What reverence yield we to it?
All men rush out into disorder, and we need not speak any more of the popish superstitions: for there is so devilish wickedness to be seen, that even such as have been counted the simplest coyness, are fraught full of blasphemies to spite GOD withal and to laugh his word openly to scorn. You see what murmuring here is, specially when vices are rebuked. To be short, men only desire is to have dumb dogges, such as may have no authority at all to speak, and unruly people, drunkards, gluttons, Lecherous, and I wot not what else. At a word, men would have either dogs or swine in the pulit.
This is mens desires in most places; who instead of good and faithfull servants to GOD, do choose dogs and swine. And if a man seek the remedy and the redress of it: He must go to the newfound isles, for there is no man here that will meddle with it. Sith we see such dealing, let us consider what manner of obedience and fear of God there is in such folk. So much the more therefore does it stand us in hand to bear the exhortation well in mind which have set down already: namely that Gods working of our salvation is always matched with his own glory. And therefore whensoever he persuades us to maintain his honor, it is all one as if he said, You wretched people, if you make reckoning of the salvation of your own souls: you must provide also that I may bear sway among you, and that I may be honored: and therefore see that you lay for it. Gods meaning them hereby is to show us that he will have his honor maintained by making us furtherer of his case, and that he will have us to set it forward as much as in us lies, or else we shall be pray to the devil.
Seeing that he utters such love towards us, it is no reason that we on our side should be negligent: but it behooves us to endeavor that errors and heresies may be rooted out from among us. For if we do not, we must look for the reward that I spoke of, and God gives us too much proof of it. On the other side when we follow the order that is showed us here, we must understand that it behooves us to have Gods honor in such estimation, as all other things may be nothing with us in comparison of that. Which thing will come to pass, if we stick steadfastly to his word, and hold ourselves to it though we be assaulted on all sides; and specially if we resist the mischief by looking to it beforehand, so as it nestle not among us. Therefore let us take heed that we bend ourselves to it every man in his calling; and then we need not to doubt but that GOD will strengthen us and establish us in the faith which we have received of him, so as we shall continue steadfastly therein unto the end, and be thoroughly well fenced against all the assaults of Satan and his underlings.
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better, And therewithal forasmuch as we should soon be overtaken by false teachers, let us flee for succor to our God, and yield him thanks for his ridding of us from the heresies and errors wherein we were snarled, and for his giving of us the food of life; praying him to make us to tast thereof in such wise, as we may never be turned away from it, but wisely discern the way of life and the way of death asunder, to the end that our salvation may be kept safe in his hands, and we in the meanwhile eschew the wiles that Satan works against every of us particularly, so as we may put them from us lustily, and they have no access unto us: but that we may stick to steadfastly to our God, as our whole seeking may be to acknowledge him for our king, and we behave ourselves as his people, that he also may always vow us to be so. That it may please him to grant this grace not only to us, but also to all people and nations of earth. &c.
On Wednesday the 16th of
October 1555 The 88th Sermon which is the third upon the thirteenth
Chapter
6 If thine own brother the son of they Mother, or thine own son, or thy daughter, or the wife that is in thy bosomme, or thy neighbor that is to thee as thine own soul, go about to intice thee, saying secretly, Let us go and serve other gods which thou hast not known, nor yet thy fathers: 7 That is to wit, any of the gods of the nations that are about thee, whether they be near thee or far off from thee, from the one side of the earth to the other: 8 Consent not to him, neither give ear unto him: neither let thine eye favor him, show him not any pity, neither conceal him.
9 But thou shall put him to death, thy hand shall be first upon him to put him to death, and afterward the hand of all the people.
10 And thou shall stone him with stones and so he shall die: (for he has fought to thrust thee from the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage)
11 That all Israel may hear and be afraid, and not do such a wicked thing among you any more.
Had we the zeal in us that is spoken of the Psalm, that we took the reproach which is done unto GOD, as if it were offered to ourselves: this law here were in a manner needless. For every of us would willingly of his own accord endeavor to maintain Gods honor. But now inasmuch as many men think it to be too excessive rigor to put the troublers and perverters of religion to death: thereby it appears that we despise Gods honor and make no great account of it. For every of us would fain have his own honor maintained, and if any man have stormed against us, we think the time will never come soon enough for us to be revenged. If a man do us any wrong or injury, we would that every man should set himself against it in our defense: but if Gods honor be trampled under foot, we let it flip. We see then how cold and unlusty we bee, but this unlustiness of our deserves a more shameful name. For if a man suffer his father to be scorned, folk will say he is not worthy to life in the world, because he does against his kind. And behold, GOD is as it were torn in pieces by wicked men advancing of themselves to rend asunder the union of the faith where through it is his will to be known, and whereby it is his will to reign among us: and that is born withal. And is not that a token, that if it lay in us we would never have any remembrance of GOD at all? But forasmuch as there is so little zeal in us; therefore is this Law given us. And GOD declares that he is not unmindful of his own majesty, but that he will have the defacing thereof to be punished. Nay rather he shows that he disclaims us for his people, if we have not a special regard of this case of his.
We have heard heretofore what has been said concerning false prophets: namely that if any man troubled the Church of GOD, he should be stoned to death without sparing. Now God expresses yet better the thing that he had spoken: which is, that we must put all affections of nature under foot, when his honor comes in question, so as the father must not spare his son, nor the brother his brother, nor the husband his wife, nor the friend his friend that is as dear to him as his own life, that he be not put to death. And good reason. For do not all the friendships in the world proceed of that order of nature which the creator has established? Then if we will not set the cart before the horses, we must always begin at GOD. And Saint Paul does not witho0ut cause say; that all kinred comes from thence. And issues of that fountain.
Also when there is any friendship between man and man; it mkust always be referred to this mark, that GOD have still the chief preeminence, and that we be joined together in him. And cursed be all alliance that separates us from our maker, in whom consists all our life, welfare, and joy. Then if a husband love his wife, without regard of GOD, he is worthy to be thrust out among the brute beasts.
In like case is the father, which aims not at the same mark in loving of his children. If we be so linked together, and have so plighted our faith and troth one to another, as we may seem after a sort to have as you would say but one soul in two bodies, and in the meanwhile GOD be let alone unthought on: do you not see that it is too shameful a beastliness? Then is it not without cause that GOD has told us expressly that his honor is to be preferred before all worldly on natural considerations. And let us mark well the words that are set down here; for they be of great weight.
Moses could have said singly, If thy brother, thy wife, thy son, or some friends of thine entice thee, and go about to allure thee to naughtiness; But he adds (which is of so much more vehemency) If thy brother the son of thy mother, which lay in the same belly that thou thyself did. And to what end is this done of GOD, but to search the bottom of our affections, by entering even unto our bowls, as if he should say, I will see whether you love me better than you do these carcasses? For what is thy brother? He is but a mortal creature: and I will see whether thou set more store by him than by me. Nay (say we) but he and I lay both on one belly. That is true,. (says GOD:) but is it not meet that I should always have the upper hand and highest preeminence? The same case is it when he says, thine own son, thine own daughter, thy wife that sleeps in thy bosom. He could have said singly; thy wife: but he says, No, thou must forget an d quite and clean shake off all the love which thou bears to thy wife, if thee go about to pluck thee away from me.
Again, If thou have a friend (says he) which is as dear to thee as thine own life: thou must lay thy hand upon him also to stone him: thou must not only be his accuser and give evidence against him; but thou must also set hand upon him without sparing: all mercy and pity must be put away in that case. Hereby we see in effect, as I said afore, that Gods will is to try us, whether we truly love him. And for that cause does he set down unto us whatsoever might hold us back, or hinder our desire from showing such zeal as we ought to have to the maintenance of his honor: declaring unto us that if anything be an impediment to our continual keeping of the union of faith above all things, in such wise as it is contained in his word: we be traitors and false hearted towards him, and he will shake us off; and instead of taking us for his children, he will give us over and banish us from his kingdom and his Church: for he will have that order observed among those that are his. Mark that for one point.
And herewithal it behooves us to consider of whom he speaks. He says not only,. If a man go about to abolish all religion, as we see some worldlings do, which could find in their hearts like a sort of dogs and swine, that men should make a mockery of all the service of God; he speaks not of such kind of men: But his saying is, if a man go about by superstitious means to turn thee from me to the serving of idols; although it be of the gods that are most renowned in the world, in the serving and worshiping of whom, the people that are about the do think themselves to do well: If any man labor to turn thee from my word, to make thee follow after those gods: let him be rooted out.
Now then, we see, that God punishes, not only theose that would abolish all religion: but also those that would corrupt his truth. And therefore for the better understanding of this law that is given us here, let us mark at a word, that is not for us to say, There is no God, it is but folly for men to trouble themselves about any devotion, for we shall gain nothing by it: but [we must consider,] that if a man be never so devout, and think to do never so well, yet if he turn himself to the superstitions of the Heathen like a renegade, and know not the true Go: he is condemned. And it is a distinction which we ought to bear well in minds. For our Lord shows us, that he will have us to be contented with his word, and to rest wholly upon it, that we may be bridled by it, and not attempt to alter anything, seeing he has once declared with his own mouth what he allows.
And he says expressly, the gods which neither thou nor thy fathers have known. By this saying he does us to understand that it behooves us to be well assured of our religion. For to put a man to death without having known which is the true God, were but a frantic zeal, as we see the Papists do at this day, and the Heathen have been wont to do at all times, yea, and even the Jews also, who have put this law in execution (howbeit amiss) against the prophets. And under the same pretence were our Lord Jesus and his Apostles driven to suffer persecution.
As for the Heathen, when they made laws for the observing of the manner of religion that was established among them; they had a good ground and foundation for the thing they did. For it is not enough for magistrates to make laws to repress robberies, murder, and violence; but they know also how it was meet that God should have the forehand. Now if nature taught them so much; what excuse will there be for us that profess Christianity, if we say it is enough for men to repress robberies, advowtries, murders, and other such violent and outrageous doing that tend to the hurt of private persons: and in the meanwhile make none account of God? What a dealing were that? The Heathen then had a good ground in that they knew that in a well ordered Common weal, religion ought to be observed, and that if any man attempted ought to the contrary, he was to be punished: in so much that it was a matter of life and death among them, and it was observed throughout all the world in all ages.
The Jews did not amiss in being zelous in punishing false prophets after that God had given them this law. Likewise in these days, whereas the Papists say that Heaertikes are to be punished; that is true, we confess that they be worthy of it. But therewithal they ought to come to the point that is set down here, namely that it behooves us to know which is the GOD whom we serve, and that we be sure that our religion is not a thing set forth at all adventure, but that we hold the infallible truth of Gods won sending, and that it is preached unto us in his name and by his authority: so as it is he on whom our faith is grounded. It would become us (say I) to come to that point. But the Papists play the beats in that behalf, bearing themselves in hand that so they shut their eyes, that may execute their rage and fury upon innocents.
And after the same manner have the Heathen overshot themselves.
For, because religion was to be maintained, they not disecerning what they did, nor perceiving whether it was good or evil: did set themselves against the servants of God. Likewise dealt the Jews with the Prophets. You see then here is a point which is stands us in hand to way well all our life long: and that is, that we must have known the true God, so as we may justly and without grudge of conscience condemn the errors which men would draw us to. Which thing will come to pass, if we have the light of Gods word to show us the way: for thence it is that all good discretion comes.
Now then, to the intent we may benefit ourselves by this text, let us mark first of all what love we ought to bear to our Lord God, when he has uttered himself unto us. Namely that we must beware that in any wise he may be served without gainsaying, and that the role which he has given us be unbroken, and that nothing be changed in his word, but that we make much more account of the doctrine which we have received of him, than of our lives. And therefore let us not be plucked back from the said zeal for any worldly respect as we see the world is, which favors more his own fleshly affections than God. But howsoever the case stand, yet must we fight against all impediments and distress, until the aid zeal do get the upper hand in us, so as we will rather cause them to dye which seek the defacing of the true
Religion, than suffer such a plague to prevail in the Church, to the infection and marring of ourselves or of any others.
And hereof we may gather a good exhortation; which is, that when we see Gods honor impaired any manner of way, it must grieve us at the heart, according to the general saying of the Psalm, concerning all reproaches. I say we must not bear with anything whatsoever it be, whereby Gods honor may be impeached or defaced. But what?
Little (indeed) is this doctrine embraced nowadays. For blasphemy has his full scope everywhere; and if a body be to be reproved for so doing; though a dozen persons be at the hearing of the blasphemy: yet shall not a man find so much as one witness. In this case God ordains all both small and great to be his advocates, and he will have every man to do him service in it.
For it needs not to be said to a man, Have a care of bewray blasphemy when you hear it: No for he is know to have been present; and yet if he be asked of it, he does but wring his groin like a swain, and say I heard him not. Such folk are well worthy, not only that God should pluck their ears from their head, but also utterly overwhelm them. They be monsters that can hear the name of their maker blasphemed, and yet cover such filthiness and suffer it to abide unpunished. Is it not reason that God should show how it is he to whom they be to yield accompt for it? And though he wink at it, yet let not us think that they which forswear themselves so untrustily, shall scape scotfree, but that in the end GOD will show how it is not without cause that he has pronounced, that to favor evil is worse than to do evil. For it may be that he that does the evil is carried to it by choler or by some other affection: but as for him that clocks it, he is not only a partaker of it, but also a wilfull justifier of it as it were in despite of GOD: and that is an utter perverting of the order of nature.
And therefore let us learn by that which is told us here, that every of us must bear such zeal to the maintenance of Gods honor, as not to spare any kin or friend, if they step up to set themselves against him to whom we belong, and to whom we owe all service, going about to overthrow his scate, and to disappoint him that he may no more reign among us. And therefore whensoever Gods honor is darkened or diminished among us, let every of us in his state look to it that we be so zealous as to redress it to the uttermost of his power. This is the first point which we have to mark here.
And moreover, if any man should go about to alter the Religion, so as GOD should after a sort be driven from among us; it were meet that our zeal should in that case be kindled yet more. For if we be nice in having our own honor touched: what ought we to be when Gods kingdom is in danger of utter dispatch? If there be some wicked practice in a City, so as some treason, insurrection or alteration of the state is a bruing, and one having but some secret inkling of it told him in his ear, do conceive it; shall he not be taken as accessory, and be adjudged worthy of punishment? If it be proved against a man that some wicked treason was a practicing; and he heard of the matter and yet discovered it not; he shall be punished as a traitor, and men will say he was well worthy of such punishment. And shall we be held excused of our silence, when an insurrection is made against GOD, and men go about to overthrow his holy temple, that he might not dwell anymore among us, so as they endeavor to deface his majesty, and furthermore to cast up the salvation of mens souls as a pray to Satan, and we say nothing to it? Does not our dissimulation import both treachery and perivery against GOD? Yet notwithstanding there be some so far past shame, that they demand at every turn, Who is he that finds fault with me? Whom have I wronged? Behold, he has played the blasphemous and wicked wretch, in flushing out some matter so ugly against GOD, as he ought to be rooted out for it; and yet he says, Who complains of me? If he had stolen but fifteen pence, he should be whipped; and for the second or third offence, he should go to the gallows: and like a Church traitor be has trampled Gods majesty under foot, wherein he has done worse than the thief that cuts a travelers throat, in a wood; and yet to his own seeming he is just still. And whereof comes this, but of the foresaid laziness, that no man bethinks himself of his duty in that behalf? GOD does us the honor to make us maintainers of his truth, as though he made us a solemn commission of it.
And is not that such a preeminence, as of duty ought to make every of us to strain himself (yea even beyond his power) to show a constant and invincible zeal in causing men to serve and honor
GOD? For if a prince employed a man in his affairs, and did put him in commission,; he would strain himself so far, as he would even hazard his life; and he would think that what pain so ever he took, though he did much more, yet all were too little seeing he had so honorable a charge.
Behold, the living GOD takes us as iif we were his defenders, and will have every of us to represent his own person: and yet for all that, we despise all those things; when Gods name is blasphemed we make no reckoning of it; the party himself that has taken the oath to conceal no such thing, shall play the traitor first. And therefore it is no wonder though wicked folk take such liberty, and that when they be convicted, they allege that no man complains of them, and that they have done no man any wrong.
For were we the true children of GOD, surely we would tender the wrongs that are done to hm, more than the wrongs that are done to ourselves, and we would take them much sorer to hear.
For if we ourselves be offended, is it any great matter? But when Gods holy name is lightly esteemed, and reproached; then we ought to be very tender hearted. And because we think not of it; when we have blasphemed God, we say we have done no man any wrong.
Furthermore, let us consider (as I have said afore) that if we must endeavor by all the means we can to have swearing redressed: much more reason is it that we should not suffer any man to step up to trouble the Church, and to make any rebellion, but utterly root out such a pestilent fellow out of hand. But yet before all other things, let us look that we know Gods truth beforehand, that we may be able to maintain the same; for without that, we shall go lumpishly to work, and our zeal shall be but as the rage of mad folks, as I have already showed by the example of the heathen men, Jews, and Papists. The Papists have a fair color, in saying that if a man deface the majesty of a Prince, he shall not scape unpunished: and therefore it is much more reason that men should be punished for setting themselves against God. Yea: but in the meanwhile they wote not what GOD they worship: for they be carried away with their own wicked and devilish superstitions. Let us mark then, that we must not take this law here at alaventure; but that to begin well, we must lay this foundation, that we be sure that the religion which we hold is of God. As for example, we have the holy scripture; and there our Lord has showed us his will. He protests by his Prophet Esay that he has not spoken vainly not covertly, nor meant to beguile men in bidding them to seek him. Then have we an open declaration of Gods truth, so we obey his word by faith, and receive it without gainsaying.
When we be at that point, we may well with good conscience and safety punish such as seek to turn us away from the truth. But if we be doubtfull and wavering, and to it but by weening: what will come of it, but that we shall punish innocent persons, as we see the Papists do by persecuting our Lord Jesus in his members? It were better for them nowadays that they killed one another without color of justice, than to persecute the children of God after that fashion. For the matter stands not upon the punishing of men by taking away their lives, or by shedding of guiltless blood through wicked cruelty: but upon the making of war against the living God, and upon the suffering again of our Lord Jesus Christ in his members.
And let us mark, that whensoever we falsely pretend the name of God for a color; our fault is doubled in so abusing it, and we become so much the more blameworthy. As for example, when the Papists nowadays do persecute the faithful, and use such excessive cruelty as they do: they can well enough say, it is the zeal of God that drives us to do it. If a man have flayne one or robbed one; very well, he shall be laid upon the wheel. And what shall be done when Gods majesty is defaced? Should the party scape unpunished? So will they allege.
Yea; but first they should enquire of the case. For like as sometimes men punish guiltless persons accused of false crimes: so may it well be (and we see it by experience) that Martyrs are persecuted instead of heretikes. Therefore were it meet to look well to the matter.
But nowadays if a man say that we ought to call upon none but only
God in the name of our Lord Jesus Christ, and that we should not fetch any further compasses after the imaginations of men, by praying to the Virgin Mary or other Saints deceased to be our patrons and advocates; but that we ought to hold ourselves contented with Jesus Christ, to whom that office is given by God his Father; By and by they cry out, to the fire with him. And how so? It is the pure doctrine of the holy Scripture. Yea, but the church Rome admits it not.
If a man say, we must worship God after a spiritual manner, without making any puppets to him, and that the breaking of the rule which our Lord Jesus Christ has given us, is utter abomination: out upon it, thats a soul heresies, at leastwise by the judgment of the Popedome.
But yet for all that, the Scripture bears it. If a man say we have no freewill to do good, but that we be utterly corrupted; and that if there be any goodness in us, it proceeds of Gods mere grace and mercy, so that our going forward towards the mark, is because we be renewed by his holy Ghost, and yet nevertheless that we be weak, and had need to flee continually for refuge to the forgiveness which God promises us, and whereby we be reconciled unto him, whereunto we attain not by our own deserts and satisfactions, but must be fain to be purged by the bloodshed of our Lord Jesus Christ, and by that means we obtain salvation: if these things (say I) be alleged: by and by he must be healed to the stake. And why? Because all this is condemned by their Synagogues.
Yea, but it were meet for them that they should give ear unto God.
For did he forgo his authority when he said that we should neither add nor diminish from the things that he has spoken, as we have seen already heretofore? For thereby does he show at what end it behooves us to begin. Then is it a hellish kind of dealing, when men stay not upon the things that GOD commands, and that are contained in his word, and yet notwithstanding do take upon them to burthen other men with what laws they lift.
If a man say that we must serve God according to his commandments, and not depend upon those that take upon them to enjoin laws to mens fouls, and that all such inventions are foolish: What? Shall the traditions of our mother holy Church be so rejected?
That were a deadly and intolerable crime. If a man speak of the Sacraments, and say that baptism ought to be ministered in a known tong, that men may understand to what end our Lord Jesus ordained it, what fruit it yields, and how to use it aright: and moreover that men may perceive that baptism sends us to our Lord Jesus Christ, and has no power of itself further than God works by his holy spirit, which appears when we have an eye to him that is the very substance of baptism: and that all the trifling toys ought to be put away wherewith men have mocked God to the full, namely, the ceremonies of their own inventing which are but utter corruptions of baptism, as their spittle, their salt, and all their other maygames which they play withal: If a man talk so of their stuff, he must be put to death for it out of hand. And why? Fye upon him, he is a rank heretike, he is not to be born with. Yea, but they should see first whether it be an heresie or no. For by that means they make God himself an heretike for want of due examination; and what a dealing is that? If a man say that our Lords supper ought to be received according to the rule which he himself did give us, that is to wit, that we should communicate together, so as the bread might be a warrant to us that we be truly become partakers of his blood, and consequently that the Mass is an abomination of the devils own devising, for that therein the Christians are so far off from communicating together, that one man separates himself from all the rest of the company: behold, then must excommunication serve as a sauce for all meats.
Again, if a man come at Easter to receive the Lords supper, he must have but a morsel, and he must hold him contented with the one half of it: and moreover, contrary to Christ his institution, which says: take and cate: they would bear God in hand that he shall receive; we give it thee, say they. Besides this, if a man intend to be reconciled to GOD, the Mass must serve as a new sacrifice, and although they say it is the same that Jesus Christ himself offered, yet do they oftentimes reiterate it. If a man open his mouth against such abominations, O that is an intolerable crime. The air must ring of the great outcries that shall be made against it. How now, say they?
What ado have we here? He has spoken against the decrees of the Holy Councils. Yea, but before that God commanded the punishment of Renegates that should go about to trouble the Church, and to set division in the faith; he said, Thou shall not do what seems good in thine own eyes; but thou shall submit thy self obediently to my sayings, and not step aside from my word, but yield yourselves to it both great and small; and therefore that order ought to be maintained.
But we see that all things are turned upside down. And therefore let us look that we be well informed, (as I said afore) and that we be well assured that we have Gods certain truth, and that we be thoroughly resolved of it, so as we may be able to say, It is God that has spoken it, we have been taught it in his school, and we renounce all imaginations of men: for we know there is nothing but vanity and untruth in men. God then must be the author of our faith, and allow it, before we can say. This is the truth. And when we be so resolved, then m ay we obey this commandment here.
But we must mark therewithal, that it is not enough for men to excuse themselves by saying, as for me I mean not to abolish all religion; and yet if I like well of this thing, why should it not be lawful for me to have it? Moses shows us that although a man pretend the title of some god, yet is that nothing: for we must have the living
GOD; and that when we have once the knowledge of the true
Religion, that must suffice us, and that if we go astray, it is through our own fault, and there is no excuse for us. That is the meaning of Moses, and it is a doctrine well worthy to be noted. For many men might find starting holes in this behalf.
May not a man be overseen through simplicity? Y es: but when we have once known God, we cannot be separated from him, but our malice must needs be utterly inexcusable. And therefore let us take courage to benefit ourselves: and when Gods word is given us freely and preached unto us purely, let us be so confirmed in it, as we be not anymore like wavering reeds, yielding to every wind, nor as little children whom every man may beguile: but let us use wit and discretion. And indeed our Lord gives us his word, not only to the intent we should say, Lo, this or that is good: but to the end that every man should keep himself from evil, and be fenced and armed against all temptations of Satan, so as we might have wherewith to resist him when he goes about to thrust us out of the way.
Now, Gods word is termed a spiritual sword: and therefore we have wherewith to outstand all assaults, so we have profited in Gods word as we should do. And hereby it appears what devils they be, which would nowadays leave all things in doubt. For there are fantastical persons which say, What? If a man will punish Heretikes, he must do it continually; because all things are out of order. True it is, that men ought to serve God. And if any man would say there were no divine majesty in heaven, there is no GOD, there ought to be no religion in the world, O, that were not to be bidden. But as long as men hold this ground, that there is GOD; it is enough.
And although the heathen keep still their dotages, although the Jews be willful in maintaining their false exposition of the law, although the Turks hold still their Mahomets alcoran, although the Papists be still entangled in their superstitions: all in one, so they hold fast this principle, that there is a God. Yea, but Moses says here expressly, that although a man pretend an intent to serve God: yet must he be stoned to death, if it be known that he meant but only to overthrow or disguise the true religion. And what more then? For (as I have said) we must not only pronounce with our mouth that there is a God: but we must also discern him from all the abuses that men have invented of their own brain. For otherwise it is but a mocking of all the holy scripture. I shall say I worship God, and in the meantime I worship puppet. And what is my God? It is a fantasy that I have devised in mine own head: it is not the living God, he disclaims all such dealings, and so am I but a forger. For (as Saint Paul speaks of it in the first to the Romans,) such as have wandered away after their own imaginations, have transformed the majesty of GOD, though their intent was to worship the living God, as the Papists do, which protest that they worship God the maker of heaven and earth; and likewise the Turks, who say the same thing; and so also do the Jews, notwithstanding that they abhor Jesus Christ.
And it is said in Saint John, that he which believes not in the Son believes not in the Father which sent him. Nay he that turns away from Jesus Christ, does utterly renounce God. For where dwells the fullness of the Godhead but in Jesus Christ? When the Turks set their Mahomet in the place of Gods son, knowing not that God has manifested himself in the flesh (which is one of the chief articles of our faith): what a dealing is it? So then, how many things so ever men term by the name of God, they be but devils of their own devising and setting up, if they keep not themselves fast enclosed within the bounds of the holy scripture. And therefore let us mark well, that we must hold us to the pure religion; and when we be well assured of that, then must we come to this law whereof Moses speaks here. And whosoever advances himself against it, let him be rooted out.
Now if the man that would draw us to the serving of strange gods, deserve to be put to death: what is to be done to those dogs whose whole endeavor is to turn all upside down, and to besot the whole world, so as men may not know any more what religion is? And in these kind of weed to rise thorough the world, a sort of heathenish people, which serve to no purpose but to scoff and jest at all things that are spoken of GOD. Also what shall become of those that commit so open blasphemy, as they may seem to make but a mockery of all the holy scripture, as though it were nothing else but fables? Now then, sith we see that Moses speaks so: what do they deserve which do so trouble and defile the holy things?
Behold there comes me an hypocrite that would devise a new
Religion, as it were to set up a Popedome here again, or to bring in the Alcoran of Mahomet: now ought such a one to be put to death without forbearing, for so hath God ordained. And if any man say, it is cruelty; let him find fault with God for it, and we shall see if he can prevail.
On the other side, if we may well spit in such mens faces, notwithstanding that they say that their so doing is to maintain Gods honor, what is to be done to such as will needs after a sort deface it quite and clean? But let us come back again to the matter. There is a man that goes about to pervert the truth through fond devotion; and to turn it into untruth: the same man ought to dye. There is a Roister that casts forth lewd scoffs against the holy scripture, as does that devilish fellow which is called Pantagruel, and all his filthy and ribauldly writings: and this sort of men pretend not to set up any new
Religion, as though they were deluded by their own foolish imaginations: but like mad dogs they belke out their filthiness against the majesty of God, and their meanings is to overthrow all religion: and should such be spared? Why not? For they have the Cardinals for their upholders, they be favored and maintained by them: in so much that the names of these Lord Cardinals are blazed in those goodly books, which serve to mock God as well as Mahomet.
All is one, all may be bidden, so the Cardinals be curried, it is well enough, and it does them good to be so registered: whereby a man may see that they not only mock at all religion, but also could find in their hearts to abolish all religion quite and clean.
But herewithal let us also see how we may apply this to our own use, for we must not only condemn those that have showed themselves such as I have spoken of: but we must also far the better by their example, t the end we may know how it is too wicked, yea, and to devilish a thing, that when men go about to make some backsliding or to set some trouble among us, and much rather to drive away all fear of GOD, and be favored or shrowded, or hearkened unto, or have any gap left open to them, or be let alone unpunished; it is the next way to undo and mar all. And yet we have seen examples of such as have maintained so cursed things, yea, and of such importance as the very Papists themselves could not endure them. For it is certain that the two heretikes that were here, did wrest the holy Scriptures much more than the Papists. As touching this Triaclemaker, who was the first of them; he maintained free will, and destroyed among the Papists? Nevertheless we see how he was savored, and he was held up by the chin as it were in despite of God.
Again, as touching the second, we know how he was so horrible a blasphemer, that all men abhorred his lewd opinions: and yet for all that, had he not his maintainers and defenders? Yes; for men showed them more favor than if they had been the nearest of their kin. And yet was it not evident that they conspired continually against God and his truth, to wage battle against him? Therefore let us look nearly to ourselves, and to conclude let us understand that when God has given us the grace to have the certainty of faith, so as we be grounded upon his word; we must hold us to it after such a sort, that whensoever we see anybody go about to trouble the order which God has set, we may all set ourselves against it, and not tarry till all agree in one, but that whosoever of us does first perceive the mischief, the same do discover it out of hand, and every of us do his duty in such wise, as such plagie persons be not nourished among us. For (as I have declared already) we see there is such frailty in us, that a very little leaven will sower our whole batch of dowe; and as soon as we give ear to Satans juggling tricks, by and by we be overthrown and so entangled, that in the end we be carried quite away from our God and from the true religion.
God therefore being acquainted with our frailty, meant to provide for it by showing us that it behooves us to cut up the wicked weeds out of hand. Accordingly also as the Apostle in the Epistle to the Hebrew says, that we must not suffer any evil weeds to grow: for they will mar the good corn, and if the time be foreflowd, it will be too late afterward. Then must we not drive off till tomorrow; but every of must quicken and stir up himself, following the exhortation that is made unto us here.
Moreover, seeing we be commanded to pluck up whatsoever is contrary to the majesty of God, and whatsoever may pervert or put away the true religion: let every of us see that he so offer and dedicate himself to our God, as we may not thrust one another out of the right way. If any man go about to thrust me out of the way: behold, God commands me to rise up against him; and though it were mine own brother, my son or my wife; yet is it said that I ought not to spare them. Now then, if I myself thrust others out of the way, is it not a far more heinous crime? I shall be taken for an accessory if I do but conceal another bodys misbehavior, and I show myself a traitor to Godward: Now then, if I myself been an author of evil, how deep am I in? So then, if we will correct other folks misdealing so roughly, let us bear in mind that we must in any wise hold ourselves in the fear of God, so as in cases concerning his honor, we be not a stumbling block to drive wretched souls to destruction; but rather endeavor to gather home the stray sheep into the flock, and to bring back the wanderers into the right way, and to maintain and further such as are in the good way already, and all of us lend our helping hands one to another, that we may go serve our God with one common accord.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to receive us into his favor, and that although we be wretched sinners and unworthy to come in his sight; yet notwithstanding it may please him to accept of us, and to reform us in such wise by his holy spirit, as all our life may be employed to his glory, and our whole seeking henceforth may be to advance the kingdom of our Lord Jesus Christ his son. And so let us all say, Almighty God, heavenly father, &c.
On Monday, the 21st of October
1555 The 89th Sermon, which is the
fourth upon the thirteenth
Chapter
12 If thou hear say, that in any of the cities which the lord thy God gives thee to dwell in, 13 Some wicked men are gone from among you, and have seduced the inhabitants of their cities, saying, let us go and serve other gods whom you have n to known: 14 Then shall thou search, and inquire, and examine the matter thoroughly, and if it be true and certain that such abomination has been done among you: 15 Thou shall root out the inhabitants of that city with the edge of the sword, and utterly destroy the city, and all that is in it, and the very cattle thereof with the edge of the sword.
16 And thou shall gather all the spoil thereof together into the middes of the city, and burn up the city and all the spoil thereof with fire to the Lord thy God: and it shall be a heap for ever, and never be built again, 17 And none of the cursed things shall stick to thy hands, that the Lord your God may turn away the fierceness of his wrath from thee, and give thee mercy, and have pity upon thee and multiply thee, as he sware to thy fathers, 18 because thou shall have obeyed the voice of the Lord thy God, in keeping all his commandments which I command thee this day, to the end thou may do the things that are right in the eye of the Lord thy God.
We have seen heretofore what manner of zeal we ought to have to the maintaining of Gods true service and the pure religion that is to wit, that we must forget all the friendship of the world, and show that we make more account of the honor of our God, than of all those that are as dear to us as our own souls. But now Moses proceeds further, and says that we must use such rigor not only against particular persons, but also against whole cities. Now if a whole city ought to be razed for breaking the service of God, what shall be done to any one man?
Should he be born with? Here then we see how Gods honor ought to be preferred before the whole world. And because he had set down a right and pure order to the people of Israel how to do it; his mind was that it should be kept to the uttermost, and that if any man transgressed it, he should be cut off; insomuch that if it were a whole people that had done it; they should be dealt withal after the same manner. Now then we see yet better, how careful we ought to be for the preservation of religion in his pureness. True it is that we ought to be always mindful of that which we have said already; namely that it serves not to excuse idolaters when they be so enraged with zeal without discretion. For we must be sure a forehand, that the religion which we hold is holy, and that God allows of it, so as it is not a doctrine forged at the pleasure of men, but Gods own will uttered unto us of his own free favor, whereof we have good and infallible record, that if any set himself against it, he must be cut off: yea though it were a whole City. So little ought any private person to be forborne, that even a whole city ought to be destroyed for it.
But to the intent this doctrine may be the better understood; let us mark the order which God commands here to be kept. If it be said, that is to say, if the report go, that some wicked persons are gone from among you, and have led away the inhabitants of a city: make good inquisition of the matter, and search it out diligently and unfainedly to the uttermost: and if it be found to be so; let that city be utterly destroyed with the edge of the sword, and so forth. Now first our Lords will is, that when any brute goes of an evil deed, we should first inquire how the case stands. And hereby he shows that such as have authority of the sword, and fit in the seat of Justice, must not be retchless, in suffering things to pass before their eyes, without making any countenance to see them. Is there then any brute of a thing? Inquisition must be made of it. For if it be let pass, we show that our intent is to nourish the evil: and the parties that have so concealed it, must in the end abide their payment, which is that it must light wholly upon their own heads, as we see it comes to pass.
And it is a just punishment of God, that when such as are in office to remedy and redress evil, do bear with it, they themselves should abide the pain of it. And when they suffer it, it happens not by haphazard, but God yields them the just wages which they have deserved. Therefore we must mark this text, that God will have us to be doing beforehand as soon as the brute is reported to given forth, and not to tarry till the thing be apparent, without setting hand to it or without making inquisition of it: but he will have the Justice to inquire of it betimes, especially when there goes any brute of it. And by the way, to the intent there be not a flight inquiry made of it as it were but for fashions sake, he uses here three words: and afterward he adds that it must be done thoroughly, so as there be an exquisite care used in the matter. For divers times, information are taken when some complaint is made, and that the evil is known, yea and that in such wise as they be ashamed to clock it altogether, and so witnesses be called. But they will not seek to understand the pith of the matter, they do but use a kind of form for fashions sake, as who should say the matter is not buried, because there has been some seeking to know the truth of it. But what? This is no proof: that is to say, we will not search how the case stands indeed. For the witnesses are dispatched ere they have told half their tales: and that which they have spoken is let flip, so as we see not the thing that is as apparent as the noonday.
Now to the end that men should not dally after that sort with God; it is said expressly that inquisition should be made, that the matter should be examined, and information duly taken. And therefore let justice understand, that they shall not go quit, but that God will hold them guilty, for neglecting their duty, if they do not what they can to bring matters to light, when they hear any complaint or any brute of them. Nevertheless our Lords meaning is not that men should judge at aladventure, but that the crime should be duly proved whether it be so of a truth indeed. He uses tow words to show that a Judge ought not to be led by bare suspicion to conclude what he lifts. For we must be fain to bear with the evil when it is not known, because
God has not yet brought it to light. As for example, there be some sins (says S. Paul) which make hast to come to their condemnation; and we see that God does so thrust and drive some wicked men forward, that they run a head into mischief.
For sometimes it is Gods will to humble us by making our offence known, that we may feel them and be sorry at the heart for them. Yea and [sometimes again] a man knows not at what end to begin, but is let that he cannot punish, because he finds no mean how to do it.
Therefore a judge must be discrete and mild, that he give not sentence upon bare conjectures, but that he first of all do see the matter substantially proved. Now then, here are two notable things: the one is that we must not be rechless, but diligent in searching out of things, that the evil may be discovered and not nourished. The other is, that we should not judge rashly, but that the matter should be well known and thoroughly brought to light, before me come to give definitive sentence of it, so as our judgment may be ripe and settled. Now this being so, it is said, thou shall destroy the inhabitants of that city with the edge of the sword. Whereby God shows (as I have declared already) what affection we ought to bear unto his service. For if we consider what a thing his glory is, it ought to be more dear to us than all the whole word. What see we either in heaven or on earth but little sparks of the power, righteousness, goodness and wisdom which are infinite in God? They be not to be measured: we have but only some little signs and tokens of them in heaven and earth. Therefore it were better that the world should perish ten thousand times, than that Gods glory should be defaced.
But it falls out that his glory is conveyed over unto idols, yea and bestowed upon Satan, when his service is corrupted. And therefore it is not for us to fall asleep or to cocker ourselves in this case, as we have been wont to do, making sale of Gods honor, and letting it pass as though we seemed to count it as a thing of nothing. But contrariwise we see here how he puts all cities to destruction, if they have defaced his honor. So then let us understand that it is not for us to row anymore between two steams as we have been wont to, if we intend to keep our religion unappaired: but we must see that all
Church treasons, that is to say all outrages that are done to the majesty of God, may be punished. Seeing we know and nature teaches us that robberies, murders, thefts, and all manner of pilfries ought not to be born with; what shall we do when gods name is blasphemed, all religion turned upside down, and the pure doctrine falsified, to thrust folk out of the way and to break the union of faith?
Such things are not toe be winked at: for they be too heinous crimes.
Yea and it behooved us to mark how it is said here, that if any wicked men be risen up, and have seduced the inhabitants of a city. For it may seem that this circumstances should somewhat abate the fault, forasmuch as we whole city went not away of their own accord, but were carried away by certain wicked persons, as indeed a few such firebrands of hell are enough to set all things out of order. Yea, but yet are not they to be born with, which have given ear to such deceivers; they must be punished for it nevertheless: yea and that not with stripes of rods only, but even with death. And indeed, how trifling an excuse is it for a man to say, I was undermined, I would never have done amiss if I had not been enticed to it, you may see what ill counsel is. Yea, but yet notwithstanding thou had been taught by the voice of they God, thou know his will, and was ascertained of it. Behold, a man whom thou knew to be wicked came to seduce thee, and thou gave more credit to his lewdness and to thine own wit, than to the infallible truth of thy God. Thou know that thy God speaks for thy benefit, and thou leave him, thou give him deaf ear, thou art loth to give him any hearing, thou refuses all that he tells thee: and is that to be excused? Nay rather, should we not spit in the faces of such men as will need make a shield of other mens enticements? Yes: and for that cause does not God hold a whole city excused, when the people of it have been deluded by wicked persons.
Both great and small (say I) must be punishable: and God is not cruel in punishing them all, as we see he has ordained here.
Furthermore, let us mark well that God meant to do us to understand what it is to have wicked persons in a city. For (as says S. Paul) a little leven foureth a whole lump of dow. Now then, wheresoever deceivers be, there are the people by and by infected. God speaks so thereof plainly to the intent we should not suffer evil to harbor among us. If there be any poisonings, we are all afraid of them, and it troubles us to provide how to save ourselves from them: O (Say we) such a plague must not abide among us. Now it is certain that there is not a worse nor a more deadly plague, than the stepping up of unruly persons, despisers of God, and wicked men, which seek to turn all things upside down, and to bring all to confusion, corrupting all things to the intent to have the more liberty to do evil. When such folk rise up, and be born withal; it is good reason that all should be guilty of their fault. And we see also that God punishes those that bear with evil doing when they both should and could correct them: insomuch that the common proverb is verified in them, that when a man is saved from the gallous, he could find in his heart to see them hanged that delivered him from it. And good reason it is that they should have such reward, for their corrupting of justice, and for their impeaching of right. Therefore when we see men go about to turn all things upside down, we must repress them forehand: and not tarry till the end, for that is a cursed patience. True it is (as I said before) that if God give us not the mean to rid away evil so soon as we would; then must we be sorry for it and have patience. But when things are evident, and there is none other let than lack of courage: then if we be cold and lazy, and shut our eyes because we be loth to sustain displeasure; [as if a man should say, ] I will not be too forward,, least
I be left in the bryers, for fear least I pray for the shot when I have entered into such a quarrel, for I see that such fellows are full of revenge and may easily be even with me: when we use such cowardliness. Then must we abide the penalty of it. And surely it is a great grace of God to have power to redress a mischief that has been known of long afore: and therefore it must not be left flip without providing for it in time convenient.
Moreover we must hear what a simple shift it is to allege pity, when men mare all things by giving cause of offence. For what kind of pity is it to spare two or three to cut the throats of a whole nation? On the contrary part, if they that be so wickedly bent, be repressed that they may nor more have their own swing, but rather be utterly rooted out: it is a purging of the whole nation, it is a healing of a common sore.
So then if we love the welfare of all men, let us not give head after that sort of all men, let us not give head after that sort to such as entice men to forsake the right way. But we must go back again to the matter which I have spoken of already, and which Moses goes forward withal in this text: to wit, that the worst corruption which can befall a nation, is to have despisers of God that falsify the true religion, or to have upholders of Satan that lead men into superstition and idolatry, to abolish the pure doctrine and the truth which they had received. True it is that if there be glutton, drunkards, whoremongers, and such other like folk, it is an infection that is well worthy to be feared, and meet to be redressed out of hand, least the mischief grow too strong: But as for those that put all things out of order, showing themselves to be bend to spite God, and to make men to yield no more reverence to his majesty: it is as a gathering of all sins together into one heap, and a packing of them up in one bundle. For there can be nothing pure when Gods serviced in taken away, and when men walk not in his fear, all other things must needs be out of order. For the knowing of God and the worshipping of him as he deserves, is the very bridle that holds men in all holiness and honesty. But if men turn their backs upon him, they must needs play the beasts, and their life must needs become so loose and loathsome, that a man shall see as it were a gulf of hell among them.
And therefore not without cause are we so straightly commanded in no wise to bear with men, when they become wicked and go about to inveigle folk to do service to idols. Let us mark then, that if we be desirous to live as we ought and in good concord; we must above all things have Gods service in estimation, as the thing wherein it behooves us to use severity and rigor, or else all will go to wreck and confusion. That is the thing which we have to gather upon this place: and would to God that it were better in user nowadays. For as I have touched heretofore, men are moved at the things that concern and touch themselves. Insomuch that if we perceive that the suffering of an offence will turn to our harm or lose, every of us cries out to have it punished. And why? Because we have no regard but ourselves. But if GOD his honor be impeached, that is let slip, and we say it is not so great an evil. And why? For our purses are not pinched by it: and therefore it seems to make no skill at all. Now see here on the contrary part, how GOD punishes us as we deserve. For things become so far out of order among us, that we wote not which way to turn us. And good reason it is that it should come so to pass, even because we have forsaken GOD, and been more mindful of ourselves than of his majesty, so as we have not yielded him his due honor whereof he is worthy, and which he requires at our hands. Thus much concerning this text.
And it is said, that all that ever is in the city must be brought together on a heap, and set on fire, and be taken as a cursed thing, and be made a sacrifice unto God. Here Moses shows how hateful a thing idolatry is, and consequently whatsoever overthrows the true service of God and the pure religion: and that is done to move men so much the more. But [you will say, that] when such a fault is committed, the city is self, the cattle, and the house are not to be blamed for it. And why then will God have all to be destroyed? It is to the end that folk should learn to abhor idolatry the more, that we might understand that the wicked folks whom Satan drives to give themselves to idolatry are so little to be born with, that we must even abhor the very place where they have dwelled, yea and the very sight of them, and think with ourselves, behold, this is a place wherein Gods wrath has been provoked, and that was enough to have soonke us all to hell.
We see then whereat God aimed. For he knew that we see now with our eyes; namely that we have not such zeal to maintain his glory, as we ought to have, we pass not for it, every man is occupied about his own gain, and about the things that concern himself. Now because we be so cold, God on the other side quickens us up, and tells us that the corrupting of his service is a great misdeed, you and so horrible a thing, as might make the hairs to stand stiff upon our heads. That is one point which we ought to mark.
And herewithal we have to mark also, that the rigor of this law, is not to be observed of from point to point as it is commanded here to the people of Israel. But yet the substance thereof abides still in force, as I have declared heretofore entreating of idolatry, where I told you that we were commanded to put away all places that have served to superstition. Now then, we in these days be not in such thralldom, but that we may use a Church that has been one of Satans brothelhouses. Idols have been worshipped here, and GOD has been blasphemed here: and yet for all that we be now come here together in the name of our Lord Jesus Christ. This place then is new dedicated, according to the saying of Saint Paul, that all things are sanctified unto us by faith and by calling upon the name of God. And therefore if a place be put to such use, that God is honored there, it is a kind of hallowing of hat place. But under the Law God held the people in greater and more slavish bondage, commanding them to make clean riddance and utter dispatch of all things that had been used in the service of idols. So is it in this text, where GOD commands that the whole city shall be razed, and never inhabited anymore. And the straightness of this bond served for the time wherein the fathers were governed like little children. But yet does the substance thereof abide with us still: and we have to gather of this text, that our Lord abhors idolatry above all things; and that if other offences be to be punished, this is not to be endured in any wise, but that we ought to abhor it. And because we be too cold in that behalf, we be warned to quicken up ourselves, and to take the means which we know to be fit for it, to the end we may be the forwarder in causing God to be served purely among us, and open no gap to deceivers, ne make any way for superstitions and idolatry, that might bereave us of the pure truth and draw us unto lies. Thus you see what we have to remember upon this text.
But here a man might ask a question, how Moses may say that all the things which shall be found in such a city shall be accursed; and yet they must be put over unto God as an offering or sacrifice? Yet does GOD speak after that fashion in many places, and not without cause.
For it is an offering of sacrifice unto him, when we protest that only he ought to be worshiped, and when we make as it were a solemn homage unto him. And again when other appurtenances come in place: as when men sacrificed under the Law, they protested that they were worthy of death, and yet notwithstanding they had a warrant of their reconcilement unto God, by the sacrifice that was to be offered. Also men offered of their goods unto GOD, as who should say, Lord, all that I have comes of thee, and it is always at thy commandment. You see then that sacrifices were blessed: and yet nevertheless there was a kind of cursedness in the sacrifices that were offered for sin. In the Firstlings, there was nothing but the praising of God and giving of thanks unto him: but as for the sacrifice that was offered for sin, it behooves Gods curse to be thereupon, as who should say, Loe this is he that shall answer for all. To the end that men may be acquit and delivered from death, this sacrifice must answer for them. And therefore those sacrifices were called sins: and the same name is attributed to our Lord Jesus Christ, because he bare our curse in his person. But here is another kind of cursedness; namely that GOD is honored, and homage is done unto him by rooting out the things that had defaced his honor before. Therefore when a city is destroyed that had erst been a den of idolatry, and all the spoil thereof is set on fire: it is a sacrifice that God likes very well of. And why so? Because it is a protesting that we be not willing to suffer anything that impeaches the honoring of him at all mens hands, and that all men should submit themselves to him, and his majesty be known as it ought to be. Now then we see how it is not without cause that Moses commanded sacrifice to be done unto GOD with the utter destruction of all things that had been infected and defiled with idolatry.
And he says expressly, to the end that the wrath of God be not upon thee. Whereby he confirms the matter I have touched already, which is that we must beware that we wrap not ourselves in other mens sins. For they that correct not evil doing when they may, and when their office requires it; are guilty of it themselves. As for example, if a preacher wink at the vices that reign; surely the is a traitor and unfaithful: for he should keep good watch and waken such as are in danger of undoing. Then if I bear with the evil wittingly or through negligence: I am the first that shall be condemned. Likewise if they that hold the sword of Justice, execute not the rigor which they ought to redress mens misbehaviors: surely the wrath of God is upon them continually, yea and upon the whole country, because no man is found, that complains of this, that the mischief was so born withal.
One good zealous man is enough to turn away the wrath of God, for he will enforce others that were negligent. But when no man begins the dance, but all men draw back, and every man says, What now? If all the rest put not to their hands, what can I alone do? Surely none of them all can exempt themselves from condemnation before God; when every one of them speaks so. Not without cause then does Moses here wrap up a whole country under condemnation, if a wicked deed be born with, or not punished when it comes to knowledge. And hereby we be put in mind, to be more diligent than we are wont to b, in riding away of all filth and uncleanness from among us. For it is all one as if we should lay wood upon the fire that is kindled enough [and too much] already so as we shall all of us be consumed with it in the end; and yet we do so even wittingly and willfully. Why then do we not open our eyes, sith our Lord shows us the danger so evidently, and warns us to provide for it beforehand?
Why do we not think upon it? Nay, we be well worthy to perish, and to be utterly confounded, because we have not vouchsafed to receive the counsel that God has given us.
After that Moses has thus threatened us; now he adds a promise that God will bless his people, if they obey his voice, and do the things that are right before him. Our Lord endeavoring after his manner, to win us to him always by gentleness and friendly dealing: when he has done threatening of us in this te3xt, does also attempt the contrary way saying: If you find the means to have my service purely maintained, I will be with you; you shall find that my seeking is but to increase the benefits which I have begone already to bestow upon you, you shall enjoy the land that I have given you to inherit; you shall perceive that my promising of my favor and mercy to your fathers is not in vain. And let us mark, that here it is our Lords intent to draw us to a willing serving of him. True it is that yet for all this we must not forget his threatening, seeing we be so flow in resorting unto him. Then let us be afraid of them, and consider that we shall not scape his vengeance except we maintain his service. But yet howsoever the world go with us, let us not do it by constraint, but let us go to work with a free courage. And how may that be done? Even by being drawn by the gentleness that Moses shows here unto us: as if he should say, go to happy will our state be if we serve our GOD, and every man endeavor to draw his neighbors with him, and suffer not any man (as far as lies in us) to pervert or trouble our state when it is well settled. If we do so, our Lord tells us that he will be among us, blessing us in such sort as we shall prosper more and more, and that he will establish us in the possession of all the benefits which he has given us. Seeing the case stands so, too lewd were we if we would not submit ourselves to him, seeing that his desiring to have us, is altogether for our benefits and welfare. Let us learn then on the one side to quicken up ourselves with Gods threatening; but yet on the other side let us be moved and allured to serve him with a free and pure affection, void of enforcement or constraint. Let us go to work of our own goodwill, assuring ourselves that we be bereft and dispossessed of all good things, if we serve not our GOD. And why?
Because we cannot prosper but by his favor. And let us not delude ourselves: if we see that he make us to prosper this present time, let us not fall asleep, but let us consider that we have need to continuance of his benefits and free favor towards us. And this is a very needful warning: for we see how men take liberty, as soon as they have any respite. So long as GOD shows us his rods , or as we feel his stripes; we make countenance still to serve him. Yea, but that is but hypocrisy, according to this complaint which the Lord makes by his prophet. As long as I afflicted them, they turned unto me; but either the same day or the next morrow they became like themselves again. Therefore let not us do so, but although GOD let us alone in rest, and we perceive no harm at hand; yet let us look for it affarre of, and forecast that there will come a sudden tempest which we looked not for, if we swerve aside from his service. We see how that in summer the whether change in a minute of an hour: even so may it fall out in respect of God wrath: and therefore let us not welter in our delights. When God prospers us, let us not fall to frisking as abusers of his goodness and patience: but let us remember how Moses says, that when he has given us a Land to inhabit, he must be fain to maintain us in it, and to establish us in the possession thereof. For I have told you hereto fore that under this word The Land of Chanaan, all the benefits that GOD bestowed upon his people, were comprehended, ads all in one particular. Now then, let us look to ourselves, and if we purpose to continue in the perpetual enjoying of the benefits belonging both to our bodies and to our souls which GOD has bestowed upon us: let us look that we continue steadfastly in the serving of him, without swerving one way or other. And moreover let us labor that there may be one common accord among us, and that every of us hearten up his neighbor to do well, so as we may do as has been declared already, and as we have seen heretofore; that is to wit, that it is not for us to demean ourselves after our own imagination and fancy as we see men do in bearing with themselves, not only when they do as ill as may be, but also when they do their duty by halves, and yet they bear themselves in hand that they have done enough and that there is no fault to be found in them, GOD can require no more at their hand. And though a man point them to a thing with his finger, as if he should say, This is a general rule, and we must not go to it by halves; but God must have all that belongs unto him, or else he will accept none of all the things that can be done: they shut their eyes at it. O (say they) it makes no matter, we must have a respect of our infirmity, we must be well advised by wisdom and discretion. Yea, but for all that, shall we swerve from that which GOD has ordained? Let men use as much discretion and gentleness as can be: but yet howsoever the case stand, let him look well to it, that Gods honor be not trodden under foot, and that mens sins be not so bolstered that anybody come to advance himself against the sacred majesty of him that made us and fashioned us, which also maintains us by whose power we be upheld, and without whose grace we could not continue one minute of an hour. Le this be well considered, and let men do the things that are right in the eyes of the Lord: for he will not frame himself to our diet.
Imagine we ourselves to do things never so well, to the contentation of men, yet will not GOD be contented with them, because he measures not himself by our eights and balance. He will have us to hearken to his word, and to have an eye to the things that he likes, so as we may say, Lord, thou shall have the governing of us. Thus you see what we have to remember upon this text, if we intend to eschew our curse which GOD denounces against all such as have suffered the perverting of the true Religion and the corrupting of his service, and to have him not only to bless us, but also to increase the benefits which we have received at his hand, and also to continue them towards us to the end.
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them the better, so as we may be able to show that his instructing of us in his word has nor been in vain, but that we may yield him such reverence, as our whole seeking may be to have him purely worshipped among us, and that the same may be done with one accord, and all stumbling blocks be cut off from among us, so as we suffer not ourselves to be deluded wittingly, nor the ignorant to be led to destruction, but that we may look to the drawing of them back: and that having such zeal to amend other folks misdeeds, every of us may begin at himself, and not give our own flesh such liberty, as that it should turn us aside and alienate us from our God, but rein ourselves short fearing his threats and also in respect of his blessings and promises which he makes us for that it is his will to maintain us in his house as his children. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth. &c.