Sermons on Deuteronomy
14. For the Nations which they shall possess, give ere to regards of times: and to witches: but the Lord your God has not taught you to do so.
15. The Lord, your God will race up a prophet like to me, from among your brethren: him shall you obey.
It is in vain for God to give us many laws & lessons, if we determine not with ourselves to obey him in all points. For the first point whereat we must begin is to know Gods authority, & to learn to submit ourselves to his word without any gain saying. If the Law in general have not this force; to what purpose is it for God to speak of this thing or of that thing? Therefore let us bear well in mind, that we must be disposed to receive whatsoever God enjoins us before we can benefit our selves by any one sentence of the holy Scripture. As for example, when a man comes to a sermon, though he hear the matter, yet shall it not touch him to the quick, unless he know a forehand that Gods truth must be received, and that it is not to be encountered with disputing. And surely we see many which are sufficiently convicted, that the things which are told them are true, and that they be not able to reply against them: and yet pass not to make a mock of them. And why is that? Because they be not touched with that majesty of God; and therefore they cannot think that we ought to submit ourselves to him that made us & fashioned us to be obedient to him & to his commandment. But on that contrary part, when we be urged to receive the things which we know to come of God, his truth will bear away with us. As soon as we hear that it is God which speaks, we tremble at his speech, as is said by the prophet Esau. And so he see now why God give this general rule to his people, that they must hold themselves to his pure and simple will. But for as much as men are naturally given to superstition, & seem to seek even willfully to be beguiled: God here do first withdraw us from all errors and abuses, & afterward give us a foundation whereon to stay & to be build that is to with by harking to him & by sticking to that which he says. Thus are there here two principal reasons. The one is that God corrects the vanity that is in men in that they rather give over themselves to cousin ages & lying, than to the rightful truth. And thereupon he shows after what manner they may be directed giving them a remedy against all the wiles of Satan. For if a husbandman will have his feed to thrive, he must first till his ground: & if there come up any shrewd weeds, he must pull them up or cut them off.
After the same manner do God deal with us: to the intent his word may have entrance into us, and be received without any let; he rid us from all that evil & vice that is in us. For all our own seeking is to give ourselves to folly: & the duel is so while & subtle, that he finds means to attain to his purpose, because he knows that our minds are so sickle, that our whole seeking is to beguiled. Therefore us mark well that Gods meaning in this place, was to hold his people in obedience to his word, that was the mark he shot at. And moreover because we before possessed with the said forwardness, so as none of us can forbear to hearken to leasing but our wits are so shuttle that we be still hearkening after this & that, delighting in fond curiosity & speculations that are nothing worth; & serve to no purpose but to trouble our minds about vain and unprofitable things: therefore here our Lord turns those that are his from all things that my corrupt them and withdraw them from his truth. In respect whereof he said here in effect, Thus if we will be his people, we must not be entangled neither in Sorcery, nor in Soothsaying, nor in Witchcraft, nor in confining of the dead, nor in calling up of familiar Spirits: but all these things must be rid away from us, or else he will disclaim us and utterly forsake us. Mark that for one point.
As touching these several sorts, we will treat of them another time: for the time will not suffer to speak of them all as now. And therefore in that mean season, let it suffice us to see where to God had an eye, & whereat he aimed. Let this then be one point: that if we will be the true disciples of our God, and receive benefit by his word, to be taught as becomes us: we must put away all wicked superstitions, & all abuses where to that world is given, & wherewith we also should be bewitched, if that remedy thereof withdrew us not therefore. And because we be too much given to custom, in so much that if a thing be once in use, we think it to be lawful: God tells us expressly that we must not set our minds upon such clocking, for they will stand us in no stead. Therefore whereas we see the whole world embraced with errors, so as Satan has his full scope to deceive both great & small: let us not run after them. For it will not serve us for excuse, to shield our selves under that greatness of the multitude, or to say, Every man believe so: I see the wisest folk do so. Well may we allege such things; but our Lord tell us that we must not yield our selves after such moaner to men, that he should not always be preferred before them, and bear chief sway, and be regarded of us thought we were incised away by all the examples of the world.
This thing is touched expressly by Moses in that he said, True it is that when you be come into the Land which you shall possess, you shall find it to be as a common Law, and that men have so done: but he must the not think that God allows it ever the more, or shall be is consented with it. For the world shall be condemned: and though all men were stained with some one kind of crime; yet will not God forgo his office of Judge, nor be overcome by any multitude be it never so great. And therefore let us remember first of all, that if we were to offer ourselves of God to be his scholars; we must not entangle ourselves in the vanity that reign in this world, but we must yield our selves wholly to him with a simple and right meaning mind, so as nothing may stop that entering of his word into us & our receiving thereof, but that it may have full authority to the uttermost.
That is that first point.
The second point is, that we must not pass what the world does, or how other men behave themselves. For God will have us for all that, to frame our selves according to his word. And although we see nothing but rebellion here beneath: yet must we do him the honor to submit ourselves to him. For it is not enough for us to worship him
Ceremonially: the chief point is that his word does so reign, as it be a bridle to have us back, and that our life be framed altogether thereafter. And although this was so straightly command: yet we see how the clean contrary came to pass. Wherein we see a fair mirror of mans wickedness and un-thankfulness. For albeit that God does show him the right way; yet does he go after still. Yet see how the Jews had warning enough that they should not corrupt themselves with the abominations of the heathen; God showed them wherewith they ought to have contented themselves and whereon to have stayed; namely that they ought to have learned at his own mouth: he gave them his law, and he raised them up prophets: and yet for all that they ceased not to go foully affray, & to have itching ears; and to be inquisitive of this & that. And that was the cause why sorceries and enchantments, Conjurations of the dead, and such other like things reigned among them: insomuch that in the time of that prophet Esau, we see there were very few folk that followed the law of God. To here am I, (said the prophet,) and those whom God has given to me. What? Had he any great company with him? No. but contrariwise he said, that they were hated, and that they were pointed at with mens fingers, as if they had been monsters against nature. And those that did so, would need be counted wiser than all other men, like as that Papists upbraid us nowadays, that we will need make a new world, & require a reformation alone by our selves, by reason whereof we be scuffmarks: & even so was it in that time of that prophet Esau, as he declares in his eight chapter. Yet notwithstanding he forbearer not to utter this sentence, & to confirm that same, saying: If any man go about to turn you away to familiars; and to conjuring of that dead, hold you your selves to the things that your God has delivered you. Ought not he to reign both over the quick and dead, and to be obeyed of all? Yes: and therefore hold you to his law and to his testimonies. And if the people speak against them; it is because they have no light. But let that blind go on into decay & destruction, seeing they cannot be held back: & in the mean while hold you your selves to that simplicity of the doctrine. And for this cause it is said to that Prophet Esau; Seal up that Testimony of God, & let it be to you as a letter that is closed up, seeing there is nothing but unbelief everywhere. And yet for all y, cease not to hold you still to it quietly and obediently.
Now if this feel out in old time among that Jews: needs must we find that like nowadays, as is showed by that Apostle in that Epistle to the Hebrews, who applies this text: to that reign of our Lord Jesus
Christ, & to that state of that Christian Church. Then if they which were desirous to have served God purely were abhorred; & that not of that heathen but of such as named themselves the Church of God: it becomes us nowadays to bear it patiently, if that world not only look away upon us, but also hold us for accursed. Yet notwithstanding, we may feel define that Papists with all their pride and devilish overweening, still we see them to be backsliders & to have forsaken God; & (as much as in them lies) to have renounced their baptism. Let us learn to hold ourselves to that law. And although Gods truth be not received; yet let us keep it still as a letter closed up, & as a treasure laid up in store. And when we see all other men wander away, some after superstitions, & some after errors: let us assure ourselves that the way is infallible, so we hearken to our God, and endeavor to behave ourselves according to his will, & we cannot miss the way, it is so certain, as Moses says hereafter: This is that way, walk therein. But for the better understandings hereof, let us mark the words that are set down here. The people (said he) whose land you must possess, are imbrued with many lies & abuses: but you shall not do so; especially if we will be taken for Gods flock, & accounted for his household folk; we must be separated from all the rest of the world. Let us learn then that our faith must not waver, not wander after our eyes: but we must settle our fight & all our senses upon that which God tells us. Though we saw a thousand stumbling blocks to dazzle our eyes withal, yet & to put us to trouble: yet must we yield such authority to Gods word, that it may hold us still in awe. They then that run gadding at that sight of this example or that example, do well show that they were never thoroughly grounded upon that word of God. And therefore this saying is of great importance, when God sets the things which he utters with his mouth, as counterparty against all things that are to be seen in the world. As if he should say, Must I be laid in the balance against men, then when I have commanded them to demean themselves thus or thus, my authority should be diminished and doubted of, & it might come in question whether my word ought to take place or no? were it not a turning of all upside down? Can there be any greater or uglier confusion, than to compare the creature with me? What are men?
There is nothing in them but blindness & beastliness. Yes & when they think themselves wisest; then are they that most fools: & their advancing of themselves against me is stark madness: & yet must my word be defaced for their pleasure? Then let us mark well, that it is not for us to follow mens customs; nor to esteem that more of things for that they have had their free scope, when God turns us from them
& faith, Ye shall not do so. For why? It is good reason that we should separate ourselves from those whom God has not enlightened. It is no marvel though men tripe & stumble & go affray over all the fields like silly beasts. For it is said that in this world we be as in the dark; & therewithal it is said also, that there is nothing but stark ignorance in us, and that we comprehend not the things that concern God.
Therefore when we want Gods word, we b e as in an irksome dungeon. And so forasmuch as God grant not that grace and privilege to al men to have that lamp of his word & truth lighted up to them to guide them withal: we ought not to wonder though we see them go affray, but rather to make our benefit of that good that God offers to us, and to hold us altogether to his word when it is given to us.
And now he tells them the cause why they should not do so. For your God (said Moses) will raise you up Prophet, and him you shall obey.
If we were but simply forbidden to give ourselves to superstition, sorcerer, and all other abuses: that were not enough. For we should be still in uniqueness, and every man might justly demand, yes, but what will God have us then to do? For the forbidden us to have any superstition among us, and yet in the mean while he leaves us in uncertainty, so as the state of the heathen & unbelievers is better than ours. After that manner might a man have replied: But our Lord has provided well for it. For the faith, whereas I call you back from all abuses & errors, it is not to leave you in perplexity & trouble, so as he should not know on which side to turn you: but I give you my word, & that is the thing which you must take heed to. And if Gods truth content us not: what an unthankfulness is it? We see then now that the thing whereby God will put a difference between us and the Infidels, is that we must have his word for our guide, to rule our selves thereby: & therewithal we must let the world run at rovers, forasmuch as they have no other doctrine to ground upon, but their own opinion, or that folly of other men. And so when one blind mean leads another, he himself stumbles first, & all the rest follow him. As for us, seeing we have God for our Master and teacher, let us hold our selves contented therewith.
And let us mark hereby, that it is impossible for men to be withdrawn from errors, unless they have Gods word. Indeed a great sort can well enough mock at the great number of follies which they see: as for example, ye shall see many world lings nowadays which will condemn the abuses & fond toys that are in the Popedom, & lustily received them: but yet for all y, they stand upon never that better ground themselves, neither have they any settle or root. And if they be not stained with the errors which they condemn: they have others as bad or worse. For many of them be stark Atheists, that is to say without Religion and without fear of God, whose shame must need be discovered at length, and God must need give them up to a leaved mind, that even young children may laugh at their beastliness.
And when commends y? Even of this (as I said a fore) that we shall never have any certain rule, until God have taught us. And that is a point well worthy to be noted. For first, we need not to be troubled at that impediments which hinder many men to come to the Gospel in these days, when they see the whole world in a manner willfully bent to superstition: for seeing that Gods word bears no sway among them, what shall a man say, but that blind folk may well enough wander in darkness? Again, we see the singular yes & inestimable benefit which God vouchsafed upon us, when he gives us his word, and applies it to us for our soul health. For it is the only mean to draw us out of that bottomless pit. So long as we be in this world, we be hemmed in with so many temptations of the duel, as cannot be numbered: & the world itself may well be likened to a maze, so as we cannot step one pace without danger of falling down headlong to break our necks: from the which there is none other mean to preserve us but Gods word. Seeing them that he vouchsafe to look mercifully upon us, & to open his holy mouth to show us that way of salvation: how may we excuse our selves, if we vouchsafe not to come to him? So then, let us learn to embrace this treasure which is offered us, & to yield due reverence to Gods doctrine, after we have once known what it brings us, and how much it is for our behoove. And finally let us bear in mind that by this text where our Lord tells us that he will raise us up a Prophets, he does us to withal we shall be delivered from all errors, if we receive his word to frame ourselves thereafter.
And hereby we be done to understand, that all such as in these days do make none account of the Gospel, are well worthy of error: of which sort a man shall see many nowadays, which shut their eyes and stop their ears when God is so gracious as to draw them to him.
They have the means whereby to yield themselves into that way of salvation, & they play the deaf & blind folks willfully & wittingly: & therefore is it meet that such folk should perish. For inasmuch as they receive Gods grace whereby they might have been saved, & which could not be sufficiently esteemed of: must he not need be revenged of their spitefulness, in that they be so forward as to trample the word so under their feet, which served to have delivered them from the gulf of hell? Mark that for one point.
And therewithal let us mark on our side, that seeing God reaches us, it ought to be a sufficient arming of us against all errors and all vain fancies; in so much that although the duel lay his snares for us, yet shall he not be able to catch us as long as we hearken to our God, and yield him the dutiful obedience which he deserved at our hands & which we owe to him. And for that same cause does S. Paul say expressly, that if we have that doctrine of that Gospel thoroughly printed in our hearts, we shall no more be led to dance after other mans pipes, not play the young children which are easily deceived.
He see then that Gods truth is invincible. And when we receive it by true faith, then are we armed with the spiritual sword. For it is not for naught that that title is given to Gods word. We cannot be exempted from being assailed by the duel, for even our Lord Jesus
Christ himself passed through that battle. But yet howsoever the world go, we shall have wherewith to resist Satan, & all his wills, so we receive Gods word and stick to it.
And by the way let us mark, that whereas Moses says that God will raise up a Prophet: he speaks of that continual order which God intended to establish in his Church, which shall endure to the worlds end. For had there been no more but the once publishing of the Law, truly it had been enough to make folk inexcusable when so ever they had turned from it: but yet had it not been a sufficient mean to hold them to it, especially considering the frailty of men, how they slip away like water and vanish away out of hand, chiefly when the case concerns the accepting of any goodness. Therefore if God had done no more but published his Law, truly men ought to have submitted themselves to it, and to hold themselves as in captivity thereto: but yet we see such was mens feebleness and inconstancy, that they would have turned away from it by and by. God therefore vouchsafed to add a second help, as if he should put to a double bond, saying that he will raise up Prophets from time to time, among the people.
As if he should say. True it is that I have declared my will to you fully in my law: but yet will I send you expounders of the doctrine and maintainers thereof, which shall be as keepers thereof, that it perish not, may be buried, nor be corrupted with half interpretations. So shall there always be Prophets. This do us to understand, that God has not only once uttered his will to us, but also that he has sent us teachers from time to time to keep his Church in obedience, and by their means to make his word to be understood. And so we have to gather that the Church cannot stand without teaching, and that it is not enough for men to read the holy Scripture: for if God had known it to have been sufficient for u s, he would have gone no further. But it is his will that there should be teachers to speak daily in his name, as instruments of his spirit, and (to be short) as his own mouth. If this be not superstitious; we may conclude thereupon, that where no doctrine is preached in Gods name, there is no Church. And thereby we see the desolation that is in the Popedom. True it is that their hypocrites preach now and then: but for as much as they disguise themselves, yes and even falsify & corrupt all good doctrine: all that they do is but abomination. Again, we know that those which bear the name of Bishops & Prelates in the Popedom, are but Idols and dumb pictures. For to what end has God set this order and policy among his people, but that his word should be heard, and that it should be founded out with a loud and clear voice, so as both great and small may be taught by it, and by that means submit themselves thereto, according to this saying, that his word is his Kingly Scepter or Mace wherewith he intended to govern us? So then let us know that if we will be know and reckoned to be of Gods church, and have him to dwell among us: his word must be preached to us, and we must not think it enough to have the holy Scripture, unless we have teachers also to bring us back to the things that are written, & to give us the understanding of them, & to apply them to our use. That is that thing which is showed us in this text. Now I told you that this served not for the people of old time only; but that it belongs to us also; and we see it in as much as the same text is applied by the Apostles to our Lord Jesus Christ. The Apostles intending to show that Jesus Christ was sent of God his father with full commission to govern us, and that it is he to whom we must give air: say it is written that God will raise up a Prophet. Howbeit I have told you already, that this place speaks not of one Prophet alone, but of many, and of their continual succession. How will that agree? Very well. For in as much as God had promised his people, not to leave them destitute, nor unprovoked: it is to be considered now, whether the same has been performed or no. true it is that there were Prophets sometime more and sometime fewer. It is said of the time of Samuel that is to with of his childhood; that Gods word was very precious that is to say: very rare. And why? It was a punishment of God, according as he threatens by his Prophet Amos, that he would send a dearth, not of bread and other vittles, but of hearing the truth, and of the doctrine of salvation. The Israelites then were sometimes as good as berets of the thing that had been promised them: but yet not so utterly that God had no Prophets at all. And after that manner did he encounter the malice and stubbornness of that people; in so much that although the Prophets were received, yet & cruelly murdered: Yet notwithstanding he ceased not to maintain his promise still, even to that coming of Jesus Christ. In deed there was a certain intermission, to that end that the people should be moved with the greater desire to receive this great and cheese Prophet that was promised them. For we see there were no more Prophets in Israel after the time of Zacharias and Aggeus. And had God for all that disappointed them?
What was become of the Prophets of Moses? It is said expressly by Malachi, Call to mind the Law that was given you on Hebrew. As if he should say, Sirs, look to your selves, for ye have the perfect wisdom, which is contained in Gods Law; and therewithal ye have had prophets also, which have expounded the same to you faithfully.
Hitherto God has ever performed his promise towards you: & now henceforth he send you back again to his law. To what end? He added the reason. Behold (says he) I will send mine Angel before my face, (that is to with, John Baptist :) and when he has made ready the way, then will I come, & therefore look that he obey me. For else I must be fain to smite men, & all that withstand me must need be beaten down. This text shows how God promised Prophets, & yet notwithstanding had an eye to our Lord Jesus Christ, at whom the final conclusion & perfect working of all the prophesies amid. Yet & this was so common a thing among that Jews, that even the wretched harlot of Samaria could say, that when Messiahs came, he should teach us all things. Not only that Jews, but also that Samaritan who had but a kind of shadow of the law, and were but as Apes, knew it was office of Redeemer to give full knowledge of the things were requisite for salvation of world. Not what cause therefore is this next applied to person of Gods son, forasmuch as Prophets took their end in him and he have made a perfect conclusion of all. And our Lord
Jesus Christ spoke not three years and a half, to intent to hold his peace after: but he will have his Gospel to be preached with a loud and clear voice and those whom he have ordained Ministers in his Church, should be as trumpets. According where to we hear how it is said his Gospel must be preached over all the world. And he limits no short time to it, but will have it done to worlds end. Seth it is so, we see (as I have touched before) Gods setting of this continual order in his Church, was not for laws only but also for us, so although we hear his word, and have it preached into us daily, and yet we be not disposed to learn as at his mouth: he shake us off, and banish us out of his kingdom and we be not worthy to be reckoned in the number of his servants. Thus you see what we have to mark.
But now forasmuch as this text is referred to our Lord Jesus Christ and the Prophets that were raised up before were inferiors to him and but his members: we must know also those that bear office of shepherds in his Church nowadays, are in the same degree the Prophets were, to with; compared to Jesus Christ, inferior into him.
True it is they be preferred far before Prophets, as in respect that the Gospel is a higher and excellent matter than any was under the shadows of the law. But yet forasmuch Jesus Christ is head of all; he alone is to be acknowledged for moister of the household, as the apostle speak of him when he compared him with Moses. Seeing it is so then, let us mark that every doctrine is as it were excommunicated, if it respect not Jesus Christ. In deed there are many Prophets and teachers: but yet must Jesus Christ overrule also is expounded must come from him; he must have all preeminence; that the thing which the heavenly father have spoke maybe performed, namely. This is my well bellowed son, hear him. This is not spoken of any man, but only of the only son of God himself. And therefore let us learn that wheresoevers there are pastors or shepherds the bridle is not laid loose in their necks to set forth what they think good: but they be tried to his condition, that our Lord
Jesus must always be their master, and alone be heard, so as nothing be set forth but in his name, and that truly. Rightly says Moses, shall obey the Prophet. As how? Not they have the authority to bind
Church and to bring it into bondage: for (as S. Peter showed in his first Canonical Epistle) it behooved Prophets to speak by the spirit of our Lord Jesus Christ. And in the same respect also do S. Paul say, that it was he which led and governed the people [in the wilderness.]
Although Moses bare the countenance, yet was it Jesus Christ that bare sway. Now I pray you, if a man take more authority upon him than Moses had and advance himself above him: what should a man say to it? Moses and all the Prophets are but underlings, to the end that Jesus Christ might speak: and seeing that the son of God is come, is it real that men should put forth their own dreams and dotages and that Jesus Christ should hold his peace? But the Popish
Religion tended to none other end, than to put Jesus Christ to silence. The Pope boast himself to be his vicar. But howsoever the case stand, he will need make new articles of faith: to be short, the Gospel is but an Apse, if we believe the Pope: and the dotages he have devilled are the full perfection of all. For behold, they have not been ashamed to say, that the things which the Popes and their counsels have decreed, and all their gewgaws, first and pelting trash, (which yet notwithstanding are but devilish abominations to pervert the service of God:) are the things which the Apostles could not bear away, when Jesus Christ said into then, I have many things to say into you, but you cannot carry them away as now. And what things be they? Oh they be the high Mysteries which the Pope devised about the Gospel. Like as Mahomet says his Alco ran is sovereign wisdoms so says the Pope of his own decrees: for they be the two horns of antichrist. Seth it is so, do we not see that we cannot in any wise cleave to the Pope but by renouncing Jesus Christ? Then let us bear well in wind, that seeing in God, will exalt his only son after that fashion: surely he will have us to look into him, and that all doctrine be referred into him, and do concern him, so as we must conclude that all such as will not speak in the Church, must utter nothing but which they have learned in school of this great schoolmaster.
According where into he have given this commission to his Apostles, Preach the things which you have learned of me. Again, when he promises them the Holy Ghost, he says, he shall teach us all the things which you have heard of me. He send them not there to new doctrine; but says that they shall have understanding of the things which they knew not by reason of their rudeness. That is thing which we have to remember in that God attribute your sovereign authorities to his son by name, and will have all Prophets to be under that head, as well whom he had raised up before, as those whom he have set up in these days in his Church, so as this order must be kept, that he only do speak, and that all others which open their mouths, serve but to deal forth the things purely which they shall have received at his hand.
But by way, let us also this speech where it is said, it shall hearken into him. For as God show himself freehearted; not minding to forsake his Church, but to provide the things which he know to belong to the welfare thereof: so is it good reason that we on the other side should not despite the benefit that he offer us, and impart into us. Here of his own free goodness he bind himself to us in saying: I will raise you up a Prophets. And on the other part he exacted a covenant, in commanding us to receive benefit as it deserve and to make our profit of it. Therefore see that you obey. Wherefore let us mark, that when god have allured us to him so gently and after so fatherly manner, that he is ready to speak to us as it were mouth to mouth: he will not have us to give him deaf care, or to run gadding away, and to despite or mark him. It is not for us to think that God will bear such unthankfulness and contempt of his word: for me revenge thereof will be horrible as shall be declared in due place. But in the mean while let us go willingly to our Lord Jesus Christ, who is sent into us in the name of God his father and protested that he will reach us his hand to lead us to endless salvation. Therefore let us hear him, not only to say, it is true that he speak; but also to give our hearts into him. For the hearing that he required, is that all wisdom be beaten down, so as men be not puffed up with vain self-winding, as if they would say, I will do what I lift: but that we hearken to our master which is given us from heaven, and that all our affections be subdued to him, and that all our affections be subdued to him, and that our lust be over cropped when they would carry us here and there, so as Jesus Christ may reign howsoever the world goes, and that both great and small may knew how to them it is that God speak.
For as touching the great ones, it is said into them in the second psalm, Kiss the sonny kinds and Princes of the earth: do homage to the son of God who he have sent into you. Now if our Lord will have all highness to stoop after that fashion under the sovereign domination of our Lord Jesus Christ: (accordingly also as S. Paul says, that the preaching of the Gospel serve to pull down all loftiness that will need be exalted:) What shall become of these wretched worms. When they disdain to receive the Gospel obediently?
Let us mark then that here is no exception, and that Gods intent is to bring all the world to his lure. For if it be so that the Angels must worship Jesus Christ, and reverence his Gospel: seeing then that we be but creatures, not only moral, but also slight full, and such as have nothing in them but corruption: what should we do when our Lord is so gracious to us, as not only to raise up men to speak to us in his name; but also to send us his only son, by whom the doctrine is so authorized, as it cannot be doubted of any more. Seeing we be at point, what should we do but resort to our God, forsaking all things that may hinder our obedience towards him, yeah and even our own wits, lusts, and affections everyone? Having laid all those things down and having subdued them, let us come to the thing that is sold us here: which is, that we must obey the Prophets. Also let us not provoke our god to anger by using such shameless hypocrisy as to say, Oh I will obey God, as we see a number of the Papists do which say, rust, I am a good Catholic. And even among us (without going any further) how many are there to be found which boast themselves like shameless harlots, as for me I would have the gospel and yet for all that, they can find in their hearts to spit at it? But we must not think that God accepted such protestations, unless we desire unfriendly to be governed by his hand. For the doing where so let us understand that there is but only one mean, which is to obey Gods word. For he separate not his majesty from declaration of his right sourness and justice which he have set forth into us. The things that are contained in the law, the Prophets and the Gospel, are his lively image. Will we then obey our God and be subject to him? Let us go to that which he declared and there show the obedience which we owe him. And first he showed himself so gracious and freehearted towards us as to call us to our salvation: let us also on our side anywhere him again.
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us to feel them, as we may with true repentance seek to be reformed by his holy spirit, that we may follow his holy commandments, and also that it may please him to bear with us and to bury all our offence until he have clothed us with his own righteousness and ride us of all the imperfections wherewith we be now environed. And so let us all say, Almighty God heavenly father and etcetera.
On Monday, the 2nd of
December 1555 The 109th Sermon, which is the third upon the eighteenth chapter
10.11.12.13.14.15 There shall not any be found among you and etcetera.
We have seen how our Lord to make his word prevail among the laws, have willed them to put away all superstitions from among them. For in very deed the truth of God cannot be coupled with Satans lies and corruptions: we must be either altogether the ones or altogether the others. Also I have declared into you, that this order of Preaching Gods word, must be observed to the worlds end. In doing whereof I have reserved hitherto the declaring of the several forts of the superstitions that are set down here: first of all it is said that the laws must not wake their children to pass through fire. And you may be taken two ways. For we know they were carried away such rage, they burnt their children in sacrifice and was a terrible thing. But you may see how foolish devotion of men is, when they estrange themselves from God. Needs must they be barest of all human sense, and needs must the devil process them and drive them into such fury as is horrible to all men. Yet notwithstanding, this mischief befell among the Jews, that they sacrificed their children to Moloch. But there was yet another fashion of making their children to go through the fire, whereof Moses does rather speak in this place, according to the observing thereof among the heathen. They learned it a manner of purging or cleansing when they used such Ceremonies. As for example, there have remained some remnant thereof in the Pope dome, in their Bonfires on Midsummer night. They had such a kind of witchy as they did be are themselves in hand, that it was a kind of purging to go take the air of that holy fire (as they esteemed it) in going about it. But our Lord put such superstitions among the number of enhancements. Likewise the papists have their holy water: and what else is that than a kind of cleansing invented by themselves to set against baptism, which is the true sign thereof? Then let us m ark well that here our Lord condemned all manner of purging or cleansing which me devise f their own brain, when they will be cleansed by any other mean than he have ordained , which is, by the only sacrifice of our Lord Jesus Christ, and by receiving the records and affiances of the same by the Sacraments. True it is that the Sacraments of themselves have not this power in them to make men clean: it is not the water of baptism was away our sins before God: but it is a figure that puts us in mind of the truth and substance, which seal in us the thing that was brought to pass by the death and passion of our Lord Jesus Christ. Thus much concerning this one point, that here our Lords meaning is that men should not invent means or fashions of purging themselves, but be concerned with that which he have ordained in his law.
Also he speak of such as have regard of the flying of birds, and observe times. Although it be lawful for us to make the courses of the times according to the stars: yet is it a cursed superstition well worthy to be condemned, when we go beyond the order of nature.
The measuring of the year by the course of the sun is according to God rule. So likewise is the measuring of the nonetheless by the course of the moon, and the observing of the other things which God have set in all the planets and stars. For it is not said for naught that God have ordained the sun and moon to do us service: but yet therewithal they have a kind of government over the day and night: and thereof spring the difference of times, as is said thereof. Then if men hold themselves within those bounds, no evil will come of it: but if they range without them, and fall to inventing of other things beyond the ordinary course of nature: then it is devilish superstition, like as that is which men call indicial astrology. For there are a great sort of fantastical persons nowadays, which will take upon them to tell mens fortunes by the disposition of the stars. Such a one (say they) shall come to such an end: or else if he take his journey on such a day, such a thing shall beside him, because such a planet reign and have his aspect to the tail of such a one. Again if a man be born under such an aspect, then must he die after such a sort. When men invent things after this fashion beyond God limitation, they be but devilish devils to corrupt the order of nature. Therefore let us make well that here Moses forbid all such divinations as are made upon the time: not meaning but that we should have respect of winter and summer, that we should sow and reap, that we should dress our since according to the season of the moons, and as we see that opportunity will serve: for otherwise it were an utter undoing of all things, and an abolishing of the order that God have set. But his meaning is that men should not through their fond and wicked desires, pass the bounds which God have appointed. So then let us keep ourselves to this plainness that God have set down.
Moreover, whereas he speak of divination by the flight of birds: it was too common a vice among the heat, as I said before. When they were to take anything in hand, they went gassing abroad in the air, and they might not conclude upon anything, till they had seen some bird flying. And there were three or four of them, or if they came from the east or north, they took them by and by for signs: and that was cursed kind of divination. For why? We must hold it for a general rule, that we marry all when we draw Gods creatures to any other use than he have ordained them into. Let us make (say I) after what manner God will have his creatures to be used. For as soon as we turn from that point, such disguising of his works is a cursed corruption of them. God have not created the birds to speak into us by their flying from one place to another, nor to the end that we should make account whether thereby four o five of them, or take their flying out of this coast or that coast to be a token of evil luck.
These are stark witchery, forged by men out of their own fond curiosity, and blown into their ears by Satan. And therefore let us not marvel though our Lord have forbidden us such things: for as soon as we happen to be imbrued such superstitions and polices, we must need be turned away from Gods truth. Yeah and there follow just punishment upon such curious persons, so as they be ever doubtful and in perplexity.
For in as much as they resort to dead creatures, or to such creatures as have no reason nor understanding; they must need be always uncertain. But if we fear our God; we shall be sure of all things. The fear of God is the best hold that we can have. I mean such a reverend fear of GOD, as therewithal we take him for our father. For if we be against at him, we shall still be in never the less anguish and uniqueness. But if we submit ourselves to God for love; surely his protection shall avail us to rest upon, so as we may defy Satan and all that he practices against us. On the contrary part, when we fear not god, we shall be afraid both of the birds and of the beasts of the wind and of the rain, of the sun and of the moon, of the earth and of the heaven; and to be sort even our own shadows (as men say) shall make us afraid. And as for them which submit themselves to the sun and moon and make idols of them as though they had dominion over us: all such do show in deed that they have no fear of god in them, and therefore needs must they be carried away anew. And that is the cause why the Prophet Jeremy expressly forbid us to be afraid of the signs of the heaven, at least wise according to the enhancements which the insides have invented, as is said already. For if we be afraid of them after manner, we bereave god of his dominion, and impart it to the stars and other dead creatures. But god will have the sum and the moon to give us light, and to do us service with their natural use, (as the sun to heat the earth and the moon and the stars to give their influences:) I say he will have all these so to keep their natures and proprieties; as that he himself alone be the governor notwithstanding. For when we imagine that the sun or the moon have such power over us, that we cannot go one step without they bring us some misadventure or prosperity by their aspects towards us: is not god himself so much debased? Yes verily. If it be said that god work by his creatures: that is true: but yet will be not do it after that fashion. We must have an eye to the mean which he had held, and we must not go beyond that. And therefore as many as rend
Gods dominion in peace and impart it so to the lifeless creatures, are strake mad, and it is good reason that they should always be as men in a trance or affrighted, & not know where to become. Wherefore let us learn to put ourselves in such wise under the hand& guiding of our God: as we fall not to passing beyond the course of nature. That is the thing which we have to remember here.
As touching the other kinds, indeed a man might distinguish the, as many have labored to do: but it is enough for us to understand that here is mention made of Enchanters, Sorcerers, Caulkers, workers and Familiars, and of such as ask counsel as the dead. As concerning
Enchanters, they be not these Jugglers that blur mens eyes with sleight of hand, and make men believe they do the things which they do not: but the dual has such dominion over the unbelievers, that although a thing be not done in very deed; yet the illusion is such, as makes men believe they see that which they see not. And so it is a kind of Enchantment, that is to say of devilish illusion, when a man shall be made to think that one is transformed into a wolf, or that he sees the shape of a thing that has no substance or truth indeed. Now it is demanded whether such things can be done or no. and why not?
We have an example in Pharos sorcerers, who made frogs to come up as well as Moses did: not that the/devil has anything in his own power: for we must not imagine that he can fight against God to do aught whether he will or no: we know he is under Gods hand, & can do nothing without leave or license. He may well attempt much, but yet can he not stir one finger, as we would say. And hereof we have example evident enough in lob: for we see why the devil is there among the Angels, that is to say, that he is sane to come yield an account before Gods seat, and to have leave of him, and to be admitted. As much is said when God will have Achab to be beguiled for his Idolatry, we see then how the scripture she with that the devil has not a several dominion by himself, as though he could attempt anything against God. But yet by permission he may indeed trouble the air, and also do other things, after which manner God is said to send tempests & hails. And by whom des he it? By the wicked Angels.
For he speak not there of the heavenly Angels, but of the devils by name, which execute Gods vengeance upon men. And therefore let us mark, that (as experience also show) devils may work many such illusions by enchantments. And truly such things are not done but in the dark. For so long as we be enlightened by GOD, we need not fear that a man shall seem a wolf to us, or that such crush crash shall get the upper hand of us. But if we be faithless, it is a just reward for our quenching of light should have shown into us, & of our turning of our backs into God. And when we will not be ruled by him, then discern we no more between white and black, but men seem into us to be wolves, and all things are out of order, & that justly. Therefore whereas here is mention made of such as mishap things by their enchantments: Let us note the law is not superstitious. For such case stand so, it is to be concluded such things may befall, as whereof we have examples.
But yet for all that, it is abominable before God: and so likewise are Soothsayers. It is quest whether it be possible for men to foretell of things, for it is Gods office to fore know things to come: and how then may it belong to the devil? Sure it is (as says prophet Esau) that idols can foresee nothing. And as for Satan, he must always need to be the father of lies, & deceive all such as ask counsel of him. Yet not withstanding God does now & then suffer Satan to tell of things to come, and is for the more hardening of such as will not obey the truth, (as we have seen by example in the thirteenth chapter) & it has been treated of partly already. Yet not withstanding it is true also, that soothsayers do lie most commonly. And by that means our Lord deluded them to seek counsel of Satan after fashion. And beside let us not think it strange, though enchanters, soothsayers, such other like do now & then tell of things to come: for it is gods just sufferance, to intent they should be deeper plunged in error. For as much as they would needs be willingly deceived, he let them be so, why they may perish. Thus we see why the law was made concerning such as divine of things to come. Also he speaks of Sorcerers: And this sort continues many things: For what a sin is it, that men should forsake God, and give themselves over to Satan? Must they not needs fall into horrible confusion? Yes: For after Satan has once possessed us and stopped us and stopped our eyes, and that God has withdrawn his light from us, so as we be destitute of his holy spirit, and void of all reason: then follow infinite abuses without end or measure. And thereof come sorceries. Many incredible things are reported of Sorcerers. And truly when we hear them spoken of, we ought not only to dislike of them, but also be sorrowful in our hearts, yes & the very hairs of our head ought to stand up thereat. Buy yet therewithal we must confident that they be revengements of God east upon such as have forsaken him. And that the same may be a cause to hold us in awe and fear, let us learn not to tempt our God nor to play with him, sit we see men become so brutish after they be once turned away from the right path. Truly if there were no more but two or three examples hereof; yet might it well seem strange to us. But we know that in all ages and in all Nations Sorcery or witchcraft has born sway, yes and that more sway for that rejecting of Gods truth.
Insomuch that where men have once fallen to withstanding that truth & have disdained to be taught by the pure word of God; there have followed the more illusions of Satan, yes and the more excessive, which have also been the more manifest and grievous. And whereof comes this, but of the cause which Saint Paul show us in his epistle to the Thessalonians? namely that such as will not obey the truth, are utterly perverted by leasing: and that then forth the devil must need work with the greater force, because God give him the bridle to carry men so saw as they become ugly monsters. To be short, we must bear in mind, that whereas God speaks to us of enchantments and sorceries, it is to hold us short under the obedience of his word, least we should fall into such a maze as the wretched Insides are in, yes and proceed so far as to wander quite away, when we have once forsaken his word. Therefore let us abide in this simplicity of obeying him and of submitting ourselves to his mouth.
Also here is mention made of workers with Familiars. As touching the which, need must Satans illusions be horrible. But what? There have been of them in all ages, and w see a notable example thereof in king Saul when he went to the Witch. He asking had rest forbidden all enchantments and all kid of damnable crafts, and he had behaved himself virtuously in executing Gods law. And yet in the end he became so wretched, that he fell to running after a Witch. And what was that cause thereof, but that he despised God? Whereupon in the end he sell into despair, and gave himself over altogether to Satan: which thing he showed full well. For if ye look advisedly into the matter, he shall find that Satans illusions do then get the upper hand of men, when there with be amazed by reason of sorrowfulness that gnaw them inwardly, & for that instead of receiving some comfort of Gods word, they be overwhelmed with such anguish, that they fall into utter despair. When does Satan meet a man in some bodily shape, and tangle him in his snares? When a man is in some grease of mind, or in some hatred against his neighbor, or when a woman spite her husband. Well then, although such affections bear sway, yet does not God by and by give Satan the bridle, to reign over men, until they become to such extremity that they fall to chewing upon the bit, and become so willful in their sorrow, that they fall into despair and will no more admit any comfort, but refuse all remembrance of GOD, and would that his name were buried: for there is the gate open to Satan, and he enters to work his illusions, which a man is not able to withstand. Hereof we have a fair warning in Saul. For he had offended God, and therefore was to be benefit of his kingdom, because it was Gods pleasure it should be so, and there was none other shift for him but to humble himself. But he would not do that.
And when he saw there was no mean to appeal Gods displeasure, but that for all his flattering of Samuel, yet he awaked so little thereby, that when he had rent the Prophets Cote, the Prophet said to him, even so will God rend the kingdom from you: he cried out and stand himself out of his bounds saying thus: What should I do more?
Seeing that God has forsaken me, I also on my side must forsake him. And what was the end hereof? He went after Witches. Whereas he had punished enchanters before; now he goes to seek them. And what came of it? Samuel was showed him in a shape, that is to say in a shadow and imagination, so as he thought the Prophet to have been raised up again by means of the Witch. Sit we see it befell thus to such a king as God had chosen, and to whom he had given the sacred authority, till the kingdom of David were set up: what shall we say to it? Let us apply it to such instruction as I have touched already, to make us live in fear. For when men do feel themselves after that sort in evil, and willfully shrink away from God: Satan must need take possession of them, and then is there not anything impossible to him. We shall hear incredible things reported of Witches, and w must not marvel though God execute so exceeding great vengeance.
For when men have once turned their backs upon him, and forsaken him even of willful malice: they must need become stark beasts.
Finally here is mention made of such as ask counsel of the dead. For it is not our Lords will that we should have anything to do with the dead. Therefore they that use such conjurations, goes about to pervert the whole order of nature. For do men what they can, yet can they not bring the living and the dead together: but the devil steps in between them and pretended the persons of the dead, so as to outward seeming, the dead man himself appeared (as was not long since rehearsed) whereas in very deed it is the dwell that worked such illusions. And therefore let us mark well, that seeing our Lord had forbidden us to have to do with the dead, we cannot be deceived so long as we keep within our bounds, and attempt not anything which we see not be comprised within the order which he had set.
And thereby we see also, that all the things ever have been said of coming up again of dead mens ghosts, have been but sleights of Satan: & when man have been beguiled by that it was all one as if they had willfully yielded themselves slaves to Satan. And yet was it held for great devotion of Popery. The cause why they made pilgrimages, and Masses to be sung, and their feast of all souls to be kept one a year, was by reason of a Revolution or dream of some devotee Monk that had an idle head. He heard crying of dead mens souls: and thereupon the Papists concluded, that a solemn feast was to be kept for the dead, & such and such things were to be done for them. To be short, in that man have invented service for the dead in the Pope dome, that was nothing else but mere witchery, even such as God disliked in this text and utterly abhorred. And all they have their devotion after fashion to pray for dead, are witches and sorcerers: for they believe in Satans enchantments in despite of God.
And now let us mark that these things here are not noted as small & tolerable faults: but it is said expressly, that they be abominable before God, & that the people of Canaan were to be rooted out for such crimes & misdeeds. Whereby we see although other vices were to be pardoned, yet ought this to be punished and utterly rooted out.
Therefore if we will be taken for Gods people, let us see that we understand what this word Abomination be token: namely we must be very ware of sorceries, enchantments, & such other like things.
And indeed we see how such things have ever been mis-looked, even among beaten. How much forever witchcraft had reigned, yet was it a great thing for a man to have asked, is this well done? For every man would have said, how so? It is a monster; it is a shameful and cursed thing. After manner did the heathen speak thereof. For it was Gods will it should be engrave in mens hearts, as it might be reproved even without do shrine of the law. True it is in Popery all are witches in their idolatries: for my fifteenth of the first book of Samuel, God couple those two sins together: yeah and I have told you already the service of dead is a kind of witchcraft. Yet not withstanding they always adhere term, and utterly dislike thereof. And why? Because
God have suffered it to make the more inexcusable. So then let us make it is not for us to suffer their enchanters or witches among us.
And if these be forbidden; we must understand there with all, all other kinds of Wizardry are deadly crimes before God. And if judges and Magistrates do their duties, it is certain they will no more bear with them than with murders. It seems a small fault to turn about five (as we term it in this country): but it is more worthy to be punished, than seeking of a man quick. For why? It is an overthrowing of Gods service, and a perverting of order of nature.
Were it not worthy of punishment and punishment again, if the order of nature should be confounded between men and bruit beasts? Were there any reason in so doing? And surely when men begin with such enchantments, it is certain they fall into a deeper and dreadful dungeon, than if they give over their bodies to company with the bruit beasts. And yet we see the self same illusions to be wrought by Satan upon all witches and forcers. And what is the original cause thereof, but that they be turned away from Gods truth? Although there were no further evil in it than the attributing of Gods office into Satan: yet were it a matter in no wise to be born with. There is a thing concealed from me, and I would know it: yeah, but God is not minded to discover it into this. Thats no matter, I will find it out by some means or other though he say nay to it, yeah I will have understanding of it by devilish illusion. Is it not a making of war against God, if this be suffered? So then let us make, that if we will be taken for Christians: Witchcrafts, enchantments and such other like things must be less born with among us, than Robberies and murders.
Also it ought to make indeed the hairs to stand up upon our heads, when it is said the head then which were never trained up in the law, were rained out because of such things. For if God pardoned not insides which never had any knowledge of his truth: what shall become of us are so well warned, to whom God create aloud, that he will not suffer it, and that such abominations stink before him, and that we must be cleansed from them, or else he utterly disclaimed us? I pray you shall we hope to be spared, when we lie still asleep, having such warning from heaven? God must first give over his office. Again, whereas it is set down here, first that God cannot away with such abominations, and secondly have showed in effect what punishment shall include upon it, by rooting out those that rebelled not wistfully against him, but had ever been hardened in their superstitions, and never knew he tasted of good doctrine: seeing that such are rooted out for having to do with Satan: it stander us in hand to take the better heed, and to learn to withhold ourselves in such wise from all illusions and wiles, that if there be either forever, witch or wizard among us, they be lively repressed. If there be a poison or a thief; every man runs upon him. For it is known that they be the common enemies of mankind which do so pervert all law, and in devour to abolish all policy and order of nature. But these are much worse. For God have commanded that his word should reign among us: and ought not every one of us to be diligent preventing the mischief when the devil goes about to overthrow all and to bring all things to horrible confusion? Verily it is not to be doubted but that because man superstitions are suffered, God also do give Satan head, to overwhelm us altogether. We worth them that have plaid the blind buzzards, and would see nothing, but have suffered the mischief to settle among us. For it must needs increase more and more, until it come to the top, and that we be so far and so deeply plunged in it, as it is impossible for us to get out again. That is thing which we have to remember upon this Text.
And further let us make well, that whereas Moses says here, that the laws must not do so; but that they must give care to God Prophesy: it is according to that which I have expounded already: namely that forasmuch as God have given us so good remedy by being taught at his mouth, it is good reason that we should hearken into him. If we had no witness of Gods will it were half an excuse for us, to sledge, yeah but should we know nothing? The insides have means to find out things by their illusions. True it is that they server idols: but yet are they in better case than we be. After this manner might we speak.
But our Lord tell us, that we shall have teaching enough, if we list to hearken to his word. He added that he will raise up Prophets from among us. As if he should say into us, Wretched men, seeing that I am so gracious to you as to condescend to your rudeness and infirmity, and to speak to you by the mouths of men: are not too unthankful and malicious in turning away from my doctrine, to Satan trash, so as you cannot find in your hearts to acquaint your selves with the manner of teaching which I have chosen as fit and convenient for you? Then is it not superfluous that God says here, that he will raise up a Prophet from among us which shall be one of our breath. Indeed we could well fid in our hearts that the Angels should come down from heave to speak into us: but our deciding thereof, spring of a foolish lust. For as shall be showed more fully hereafter people of Israel having found by experience what is was to head Gods voice in his heavenly mainstay: were so afraid, that they be sought God to speak to them by the mouth of Moses. Now then, if the choice were put into us, it is certain that we should ever find it best for us that God should speak into us by the mouths of me. And it was known to be so: as we have seen heretofore, and as God himself avow there against, saying: I like well of the peoples request, that there should be a mean be twixt them and me, and that there should be a man to bring them word from me in my name. and so here our Lord upbraid men with their unthankfulness, in that they will not receive his word when it is brought them by the Prophets and teachers whom he have appointed and placed in his Church. If he had said, I will send mind Angels; it had been much. But we see how men abuse even the heavenly revelations also. God therefore applied himself so much and more into us and come down one step lower into us, in he says, I will raise you up a Prophet for among your breath. Seth we see that God come so familiarly into us and speak with us as it were mouths to mouth: were we not worse than mad, if we should say I would that God would send me his Angels, I would he would work some miracles, I would he would send me some revelations, or raise me up the dead and tell me some news of the things that are done in the other world? Needs must it be we be driven by the devil, when we have so inordinate desires. For behold our God intend to teach us familiarly. After what manner? I will raise up men. Now seeing we be wont to be fellow like one another: what a prorogue does he give us in applying himself so into us? We be liars by nature, we be full of vanity and yet does God appoint us to be preachers of his word, and messagers of his infallible truth: he appointed men as his instruments to speak in his name.
And so let us bear in mind, that when God grunted us the grace to have his word faithfully expounded into us, and to have shepherds to teach us: it is such a privilege as ought well to hold us in such singleness of faith, that all curiosity be laid away among us. And none of us be led with fond desires, as they be which are ever seeking and never attain to the knowledge of the truth. Let us before (I say) we be not such questioners, and disputers of this and that: and let it suffice us to hear our God speak, alluring ourselves that he have so rarified that order as we need not to doubt but that is the very way to be taught by him. For (as shall be declared more fully hereafter) let us make that whereas our God have rarified his law: yet to end it should be held also left us the Prophets, and that the Gospel have yet had a more full approbation when it was published. For at that time (as is said by the Prophet Haggis) God shook; not only the early, but also the heaven. And therefore when we come to hear the doctrine that is drawn out of the law as out of the very fountain, and out of the Prophets, and out of the Gospel which is perfection of all our wisdom when we take that touchstone to try the things that are set before us; and are desirous to be taught of God: Let us not doubt but we stand upon a sure ground, and shall have whatsoever, is needful for our salvation, and therefore let us leave all unprofitable speculations; to such as cannot find in their hearts to be taught in Gods school; and let it suffice us that our Lord speak not to us by halves, nor as it were to leave us hanging in the air that we might know never the more what to do: but that he give us such a knowledge as we may be thoroughly assured, and lately rest upon the salvation of our souls.
This see how we should put this text in, tarrying till the rest may be laid forth more fully.
Now let us fall down before the majesty of our good God with acknowledgement of our sings, praying him to make us feel the better than we have done and we may more and more be drawn to him such repentance forsaking all our own lusts our whole desires may be to be governed by him, and to be held in such a way to him, as we may not either to the right hand or the left, by withdrawing ourselves from his obedience, but that seeing he has once showed us the way of salvation, we may never turn away from it for any practice of Satan, how so ever he seek to blind our eyes with his illusions & enchantments, nor be suffered by our good God to fall into his snares, to be trapped by him, & in the end to be swallowed up and drowned; but we be so enlightened by holy Ghost, as we may Shun and eschew all Satans allurements, which tend but to our ruin. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth et cetera.
On Tuesday, the 3rd of
December 1555 The 110th Sermon, which is the fourth upon the eighteenth
Chapter
16 According to all that thou desired of the Lord your God at Horeb, in the day of the assembly, when thou said, Let me henceforth hear the voice of the Lord my God no more, nor see this great fire any more, least I die.
17 And the Lord said into me, they have done well, to say so: 18 I will raise them up a Prophet from among their brethren, like into you: and I will put my words in his mouth, and he shall speak into them, all that I command him to say.
19 And it shall come to pass, that whoever obeys not my words that he and I will put my words that he shall speak in my name, I will call him to a account for it.
20 But the Prophet that shall presume to speak words in my name, which I have not commanded him to speak, or which speak in the name of the other gods: that Prophet shall die for it.
After that God has declared that he will govern his church by means of his words preached by men: he added that the same is done at request of the people themselves. As who should say, that they which will not obey that doctrine of the law, are double guilty. For they despite the majesty of God: and that is too outrageous a rebellion.
And besides that, they be also thankless, in that God used them after their own desire. For how was the Law published? Did not God give signs of his presence as though he had come down from heaven, and spoken visible to the Jews? But they perceiving that Gods glory amazed them and made them at their right end, desired to have some
Prophet to speak to them, and to bring his messages to them: which thing was granted into them. Now if they cannot like of the condition that they themselves required: what excuse is there for them? We see then what the meaning of Moses was, in saying that GOD would raise up Prophets from time to time among Jews, yeah even according to their own request, as who should say that nothing could be better for them. Such it is so, it was for them to hold them to that order. For if they could not abide the thing that was granted them at their own request; what a thing were that? Should they not show themselves utterly intractable and unruly?
Moreover it behoove us to way yet better the circumstances that are set down here, namely according to all shall thou desired as Horeb.
God thinks it not enough to say that it came of the Jews themselves to desire a Prophet: but he does also show that he condescended in all points to their desire. For the Gentler that God showed himself towards us, and the more he fashioned himself to our nature: the more are we bound into him: and if we draw not high into him, surely we be double to blame. We hear how S; Paul said, Brother, be as I am, for I desire not but to be as you are. If a speak after manner, shall he not be heard? If God then shall appear in his glory, and shall say: that having pity of us, he will for our sake stoop down & debase himself; and we here upon remain hard hearted, & cannot no hand bow ourselves to obey him: must it not needs follow, that we are utterly void of all sense, and why the devil has so blinded us, that there is no more natural understanding in us? Yes: For it must need be a horror to us, not to follow our God when he showed us such example. Who are we that our GOD should as it were transform himself (as we see he make himself both a father and a mother, and a nurse towards us,) and that we on our side should hold scorn to bow any which into him? Thus we see what we have to mark upon this saying, where Moses tell us that God gave his people all that they desired of him.
But there with all we must also remember the fearfulness of the people. It is said, Let us not hear the voice of our God any more nor see this great fire any more, for fear lead we die. I have told you already know it was Gods will to authorize his Law by doing the miracles that were seen at mount Horeb. And it was meant that the Law should be ratified after that fashion, to the intent men might know that Moses devised it not of his own head, nor added anything to it of his own: but that God was the author thereof. When the trumpets founded in the air, when the sky was on a fire, when the great thunders were heard, and when the order of nature was changed: the Jews ought well to have understood, that God showed himself to be their governor, and that the Law came of him, and that he avowed it to be his. He sees then that that was as a seal to make the Law of God to be of authority. But there was yet another reason; which was that God meant to make the Jews perceive that the Law could do them no good, but only make them at their wits ends, I mean the Law so far forth as it shows us the rule to live well. For whereas God commands us to do the things that he allows; indeed it is the way of life and welfare. But what are we? We have a forward nature: and instead of obeying and of behaving ourselves as becomes us; we cease not to offend God. Now he pronounces his curse upon all such as transgress his commandments. All of us therefore are condemned by the Law, and there is no remedy but God gave at that setting forth of his Law, should be terrible, and that the people should be made afraid with them. And in the same respect does S.
Paul say that we receive not the spirit of fearfulness in the Gospel; & after the same manner also is it spoken of in the Epistle to the Hebrews.
Also here is a third reason alleged by Moses, which is, that God mens so show how it was good for the maintenance of the Church, that men should be seen bringers of the doctrine of salvation. For surely, God knowing that the best way to govern us, was by sending us
Prophets and reaches to speak to us in his name: would that the people also should know the profit there of. True it is, that whenever
God speaks we ought to bow down our necks and yield him such reverence, as none of us refuse to obey him, though he speaks to us by the mouths of mortal men. Yet notwithstanding, his meaning is not that his word should but only have such majesty among us as to make us afraid: but that it should receive it with a free heart, and take pleasure in it, and know that to rest upon it is our sovereign welfare. So then, Gods intent was to make men desirous to be taught by the Prophets and preachers whom he would send to them. And that is the thing which Moses touches in this present place.
Now then, we must understand first of all, that our Lord will not come down from heaven visible to speak to us: for that were not for our benefit. Indeed many men are of that mind that they would fain have God to send them his Angels: and they think it a matter of no great authority that a man which is but a frail creature and but an earthen pot, should go up into the pulpit: but yet does God know it to be for our behoove. And therefore we must understand that forasmuch as the Jews found by experience that it was a dreadful thing to them to hear God speaks: it behooved God to alter that manner of declaring himself, and to send Moses to them.
Therewithal let us mark also that Gods authorizing of the Law was not for the Jews only; but to the end that we also at this day should receive the same with all humbleness, and understand that whosoever despite of the living God, and makes war against him.
That is the thing which we have to remember where mention is made of the terribleness of Gods voice, and of the fire that filled the air.
And thereupon let us mark (as has been treated of already), that God promised a Prophet, not only to the Jews, but also to us; and that it is a continual order in his Church. So then, will we be reckoned for the children of God? Let us suffer ourselves to be governed by his word.
Yeah, and let us not hold scorn to hear men that speaks to us in his name. but although they be from among us and of our own company, so as we might allege that we owe them no such duty as in respect of their persons: yet notwithstanding seeing they be set in Gods stead, and by his will; let that suffice us. And if we intend to honor God, and to have him to reign over us: it behooves us to show it in this case, by yielding such obedience to his word, as those whom he sends to us be heard of us. And hereof we see what is said by the Prophet Esau. For like as Moses had foretold that God would raise up a Prophet: so that Prophet Esau says that at the coming of our Lord Jesus Christ, and in the time of his reign, God would put his word into his mouth, & into the mouth of his seed, and on his childrens children. This thing then ceased not when that Gospel was published throw that would: but rather it was newly confirmed, as I have also showed before. For who was this Prophet, but our Lord Jesus Christ? True it is that in that saying are comprehended all the Prophets from Moses to Zachariah and his fellows. But yet did GOD restore all the prophesies in our Lord Jesus Christ, which had been as it were broken off for a time.
For the Jews had been bereft of that benefit a long time together, and GOD had not appeared to them any more as he had been wont to do before. And the reason was, to the end they should with the earnest desire look for the Messiahs that had been promised them, and understand that he should bring them the full perfection of all wisdom. Our Lord Jesus therefore is now come to perform all
Prophesies, and to make such a restitution as men might perceive that God had then laid forth the treasure most bountifully: which he had spoken of afore by Moses. And this was not done a lonely for our Lord Jesus Christ himself as S. Paul shows in the fourth to the Ephesians, where he said that Jesus Christ being gone up into heaven, has provided from the state of his Church to the end that it might be maintained by the foresaid mean, ordering some to be Apostles, some Prophets, some shepherds, and some teachers. To be short, it is the will of Jesus Christ, to execute his office by the mouths of those whom he orders to be ministers among his faithful. And herein is accomplished the for alleged text of Esau, that the seed of Jesus Christ and his childrens children shall have the word in their mouth at this day. God said not, I will cause it to be preached to you by mine Angels: What faith he then? I will put my word into your mouth. Indeed our Lord Jesus is set there in highest degree: but yet there follows; and into the mouth of your seed, and of your childrens children. Then let us conclude, that even to the worlds end, if we will be members of our Lord Jesus Christ, and (to be short) if we will be taken for Christians: we must hearken to the word which God putts into mens mouths, when so ever it is preached to us.
And in that respect it is said, that the man which will not hear the Prophet, shall die without release. Here God thinks it not enough to have exhorted the Jews to receive his word with meek and lowly minds: but also threaten them, because things are never so well ordered among men, but that there is some encountering and rebelling. Our Lord therefore is fain to use here some rigor. Which thing he does, saying: Look to your selves, for my sending of Prophets to you is to your benefit, and it were as much ease for me to make my voice ring from heaven: but I know what is meekest for you, and you yourselves have fond by experience that it is most for your behoove. Therefore see that he hear my word, and receive it meekly, and submit your selves to me with all mildness. And hereto also does S. James lead us, saying that if we will be edified by Gods word, we must be meek. And as the earth that shall receive seed to yield fruit, must first be well tilled: even so the true preparation that God requires of us, is to humble ourselves: for our Lord Jesus began at the same end. Howbeit forasmuch as there are some so blockish, that they cannot be moved by gentleness: therefore is this threatening added, wherein our Lord declares that if we despise his word when it is brought us so by men, such a fault shall not scope unpunished: for I will require a reckoning thereof, says he. As if he should say, indeed it may well be that such contempt shall be let alone, and not once thought upon in the world: but yet shall I continue still to warrant my word, and he must come to account before me though he be scalped the hands of men. And this is to be well marked. For when our Lord will have men to obey him, he said not singly, he that will not obey my word; but he that will not hear the Prophets whom I send. For we see many nowadays which protest that they be ready to submit themselves to God; but yet in the mean while they cannot find in their hearts to yield him obedience in respect of his Law, or in respect of the holy scripture, or also in respect of the holy scripture, or also in respect of the order of the Church. He shall see a sort of scoffers which will needs be taken for good Catholics, but as for sermons, they let them alone, and they think them to be superfluous. And if they chance to come to any, it is but in a ceremony, and for fashions sake, as men term it: so as if it were not for shame of me, they would never come at the Church. He shall never hear that they be desirous to be taught: and what Christianity is that? Contrariwise we hear how it is said here, that God will have us to hearken to him. As how? They can say well enough that they be willing to obey. But he adds who so ever hears not the Prophets whom I send. I have showed already that seeing
God has set this order in his Church: it ought to be held as inviolable.
Therefore whomsoever he be that makes none account of Sermons, here forth to them; does show himself to be a rebel against God. Who says so? Even he himself. We need not got to reasoning thereupon.
For our Lord tells us that all such as will not quietly submit themselves to the order which he has appointed, are rebels against him. He see then that the thing which we have to mark here in the first place, is that we must not seek starting holes to deceive God withal; for if we desire that he should reign over us, the men that have the charge and office to speak to us both great and small must frame themselves thereafter.
Moreover let us proceed to his comparison which the Apostle makes in the Epistle to the Hebrews. For he shows (as true is) that Moses and his fellow Prophets were but servants. The master himself is come: and that is the only son of GOD, who has superiority over the whole Church, and he speaks by his Gospel: which is a man despite he is not to be born withal. He that transgressed the Law of Moses was stoned to death as we have seen before. But now our Lord Jesus speaks more lively in the Gospel: and shall men make no account of hearing him? Let us mark then that all such as strive nowadays against the doctrine of our Lord Jesus Christ, offend much more grievously, and shall be punished more rigorously, because they spite
God openly, as though they protested in effect, that they passed not to provoke him to battle, and to deface his majesty utterly. Therefore let us bear in mind, that as of as the Gospel is preached to us, it is all one as if the son of God speaks to us himself: and therefore that he ought much rather to be heard than Moses. True it is that the Law is of God likewise, and it was given by the very spirit of our Lord Jesus
Christ. But as now we stand upon the means that God has used in the Law and the Gospel. For the more that our Lord has uttered his glory, the more ought we to be provoked to submit ourselves into him: and that is done in the Gospel. Wherefore let us conclude that as now we must have a greater regard to hearken to the things that are brought us and set forth into us in the name of our God, than our forefathers had in the time of the law. And that is the thing which our Lord Jesus meant by this saying, that John Baptist excelled all the prophets, so as there was never any man that had so excellent an office as he had and, and yet that the least of them which preach the Gospel nowadays, excellent John Baptist. Jesus Christ speak not there of the holiness of mens persons: but magnifies the doctrine of salvation on which is preached to us at this day, in so much that John
Baptist was preferred before all the Prophets, as in respect that he brought the tidings that the Redeemer was come.
But we proceed yet further; for we show that our Lord Jesus has performed his mediator ship in reconciling us to God his father; that his death and passion are the everlasting sacrifice whereby perfect righteousness is purchased to us; that all our sins are washed away by his blood; that he continues still our advocate and spokesman at this day, to procure us favor in Gods sight: that his obedience is imputed to us for righteousness: and that God adopts us in him make us heiress of his kingdom. All these things then are at this day declared into us largely in the Gospel. And seeing that God is so gracious to us in preferring us before all the kings and Patriarchs that lived under the Old Testament: We worth us if we cannot fare the better by such a prerogative. Seeing that the kings (I say) which were desirous to have heard the things which we hear, and to have seen the things which we see, obtained not their desire; and now GOD having given us more than them, can win nothing at our hands by so doing but scorn and despite: what will our reward be? He may well upbraid us as he did the laws in the old time, saying: My people what have I done to you? My vineyard, I have planted there, I have husbanded there, and I have taken great pains about there: and that brings forth bitter grapes that are able to choke their master. If GOD blamed the thankfulness of his people after the fashion in old time: how much more may be blame us in these days? Are not wee worthy to receive a hundred fold more damnation than they? Yes certainly.
So then let us mark well, that if God could not bear the despising of his Law: he will much less now suffer that scorning of his Gospel, or that men should make none account of the order which he has set for them to resort to sermons, there to be taught by the mouths of those that are in that degree and office. For as I have declared, it is not enough for us to say, Gods word is worthy to be heard: but we must also show the same by proof. Whatsoever our Lord speaks, although it be by means of creatures: yet let us receive him quietly and obey him.
Let us not further, that where as it is said he will require an account of it: the meaning there of is: that we shall have gained nothing by seeping the hands of men. For why? God will maintain his own honor. And this is not able in many respects. For oftentimes you shall see, that they which should hold the stern to make Gods word to be received with reverence, have no regard of it at all. The Princes, Magistrates, and Judges of this world, do punish things which they know to be to their own damage: such offences are straightly looked to. And why? For if they should go unpunished, great disorder would insure thereof. This respect were not a miss, so they did not set the cart before the horse. For if God be offended, they let that slip. And why? Because they think there grows no inconvenience of it. And in very deed it is grown to a common by word to say. Who is he that accuses me? Whom have I wronged? The party that shall have spited
God openly, and therefore deserves to be rooted out of the world, shall but wring his mouth or rather his groin, and step forth with a shameless forehead to ask who accuses him. The very Angels of heaven, yeah and all other creatures cry out against him; and yet he has not offended. And why so? Because nobody is against him hear among men: for it may chance that no man will stand in Gods defense. Every man will well enough please for themselves: but they be not so zealous as to set themselves against such as offended God.
And yet in the mean while the Judges are asleep and let all such manner of ungodly dealings ship. Yeah, there are some which are worse than laws and Sarasins, showing no token of Christianity, but openly despising both Sermons and use of Sacraments. Other some are not contended with such contempt, but they do also make war against God, and play the venomous beasts in spewing out their vileness to make all religion to be set light by. These things are to be seen: and yet men wink at them. Therefore does God tell us that he will call them to account for it. Very well (says he): let men be as negligent as they will: yet will not I forget these things, whatsoever come of it.
Hereby we be warned to receive Gods word when it is set forth into us, and to insure ourselves to the hearing thereof, not for fear of men only, but to eschew the wrath of the heavenly Judge, seeing he is minded to defend the authority of his word. Were this well marked, men would be better disposed to suffer themselves to be taught by Gods word than they be. Men would make more speed when they hear the betel, than they do. But what? We can fear find in our hearts to go three steps to a sermon. And why? For fear least we should afterwards be censured. If I go continually to sermons, and I shall be called afterwards in to the Consistory for it: and in the end I shall be censured. After the manner do these Sarasin speak that dwell among us here, who have neither faith nor Christianity in them more than dogs. Their coming hither commonly is but to scrap the ground with their panoplies in mock age of God. But it were better for them to break their necks, than to come to unhallowed Gods temple after that sort. Others come with the ceremonies and outward shrews: and in the meanwhile have no affection at all. But let us bethink us how it is said here, that our Lord will not let men alone so: for although no man maintain his glory, but presume malapert to despise him: yet shall not their so doing boot them. For why? He tells us that he will do his office and not bury things in forgetfulness. Then if men wink at the despising of Gods word: God himself must in the end show, that he sets such store by it, that he will be avenged of them for it.
Thus you see what we have to mark, in Gods uttering of such threatening against all the despisers of his Law.
Besides this, it is his mind also to provide we be not deceived not abused under pretense of this honorable title of Prophet. For as it becomes us to obey God by being taught by such men as he has set in the office of teachers: so on the other side it is not for any man to take that charge upon him, thereby to deceive the plain and ignorant people. God then has provided here for both twain. First he showed how there is no cause why the people should grudge seeing there was no want of teaching: and therefore that they which turn away after Witches, Soothsayers and Enchanters, are lewd and unthankful. For why? God comes to us, and required no more but to reach us familiarly. Therefore when men step aside after that manner to superstitions, and cannot be contended with Gods truth which is the perfection of all wisdom: must it not need be that they are possessed of Satan, and worse than stark made or out of their wits? Yes truly.
And therefore seeing our Lord protests that he has so provided for his Church, as men may well hold themselves to that which he has done: Let every man be ready to hear and receive the doctrine which he sets forth.
Now he comes to those that are appointed to be teachers. Let no man (says he) presume to speak in my name. For I must put my word in the mouth of the Prophets. He says expressly, I will put my word in their mouths: and thereunto answered the text of Esau which I cited before. Whereby it is showed us that God raised not Prophets up to lay the bridle in their necks, and to give them full liberty to preach what they list: but he raise them up to be as his instruments to deliver the things faithfully which they have heard of him. You see then with what condition God has raised up prophets in all ages, namely he put his word in their mouths. And whereas we preach nowadays: it is not for that Christ has given up his office. For he is always a teacher, he is the head of the Church, yeah and the only head, not to be as any doll, but to rule us with his doctrine. Therefore we must not presume to allege anything which we receive not of the only son of God. Wherefore let us mark well, that as it was Gods will hear to subdue folk to humble themselves, so as they should not refuse to be taught by his word when it is preached: so on the other side he has provided that such as have commission to speak, must not bring their own dotages and dreams, nor devise any new doctrine, but only first learn of their master, and afterwards deliver the same faithfully to others, without adding anything at all of their own heads, is utter corruption: there needs no more heaven to sewer the whole lump of past. And if a man take head never so little, he shall utterly pervert Gods truth, and turn it into untruth. And his serves also to put all men in mind upon what condition they should hear the Prophets. For here are two extremities, as in deed we never keep any mean, unless our Lord draw us to be it by force. If we keep it not, we become heathenish, and his word is scorned of those to whom he send us: which contempt we see in the most part of the world. How deal we when we come to framing of ourselves? We use a kind of fond and beastly devotion, without putting any difference between good and evil, and God will none of that. Indeed he will have our faith matched with humility, but not that we should be strake blocks without discretion. For clean contraries he will us to try mans spirits. Then must we have skill to examine things whether they be true or not, when men speak to us in the name of God. The way therefore which we must hold, is that when Gods name is alleged, we must be touched with reverence to hearken earnestly to the things that are spoken, and howsoever the world, go we must be prepared to receive them. And when we have this modesty of yielding our selves teachable by the things that are set forth in the name of God: we must also pray him to give us his holy spirit, that we be able to discrete a right and not be beguiled, no imbrued with lies under false pretense of his name, but that although Satan transform himself into an Angel of light, yet, he may not so blind our eyes, but that we may perceive what is good. That is the way which we must hold. And it is the thing where to God intends to lead us, saying that although he will have us to hearken to the Prophets, and added this threat that he despising of them shall not abide unpunished: yet notwithstanding means not therefore to bereave us of discretion, and to stop our eyes that we should not know what to follow. No: but he will have us to examine men doctrine and to list the Prophets whether they teach aright or no. we must not be so doltish as admit all that ever is told us without exception: but (as I said) when men speak to us in the name of God, we must search whether it be truth of falsehood. And now must we lay forth the things particularly which are contained here.
First of all let us mark, that God meant not to example the preachers of his word from all examination, but will have the faithful to consider what is set forth into them, according to the general rule that is given us thereof. It is said that they which have the gift of Prophesying must speak in order, and that the residue must judge. It is not said, whatsoever they say, let it be received: but, let men judge and discern of it. How the holy Ghost sheath us how to measure our faith, and after what manner we may keep a means between the contempt and rebellion which we see in the headiest sort, and the beastly blockishness of such as say, as for me: I am so well minded that I receive whatsoever is told me. Yeah, and though art a good goose for the labor. But God will have such children as be of discretion and knowledge, and although our faith be not a wordily science: Yet does it require skill to be taught us at Gods hand as the Prophet says. One point then is this, that when we preach Gods word, it is not for us to say that men should not judge of our doctrine, or that we should not yield any account thereof. For that were in vain to be spoken, and not only needless, but also unreasonable, that a false Prophet should be punished and no examination had of him, nor any means to try him and to take knowledge of his case. We see hear in few words then, that God has given his Church leave to inquire of men doctrines, and that he would have his prophets accountable, so as they should be bound to yield a reason of their doctrine, and to show that it is God. And this condition was never refused, neither of the Prophets nor of the Apostles, who at all times when they were accused of false doctrine, were ready to show openly that they were send of God, and that they had behaved themselves faithfully. And even so must we do at this day. And thereby will all tyranny be shut out. If a man would nowadays examine the doctrine of the Pope: he says it is not lawful.
And why so? Because I sit in the Apostil like sea, says he. And meant not God to provide for his Church? He says expressly that he Prophet which is sent of him, shall have his word in his mouth. To whom does God speak? He speak generally of all that ever were sent by him. For I have proved already that this text is not meant of Moses alone, and of them that lived under the old testament: but that is tended even into us also, and comprehends in it the whole reign of our Lord Jesus
Christ. Seeing then that God has not expected either Pope or any man else: it is to be concluded, that heir doctrine may. Yeah and ought to be examined. And so we see that the Papists in these days have but a buckler of snow in that they bear men in hand that they be exempted from yielding any account. For our Lord has declared the clean contrary as we see.
And we must mark further, that it is not enough to have the title of a Prophet, but the effect must be had also. And wherein do that consist? In this, that they which speak in Gods name, have his word in their mouth. He says not, they must but only have his spirit, how be it that he added that also. And even in this text Esau he says. My spirit shall rest upon him. But does that serve to exclude the word?
No: they be things linked together with inseparable bond. It is said, my spirit shall be upon the, and my word shall be in the mouth. But what said the Pope to advance himself? I have Gods spirit. And where is his word? Let that come behind for I have greater and far excellent revelation of mine own. As for Gods word, it is but an Apply: the great mysteries have been revealed to me by the holy
Ghost. See how this devil will need set up himself above all order of the Church, and above all direction that God has set down to rule his Church by, in that he will have the Gospel to be preached nowadays in his mane, and his word to be in the mouths of those whom he has set in that office. Is it not a hellish kind of divorcement, to break the things so asunder, which God has joined together? It is all one as if a man would clue the skies, and pluck down one half of the stars and more too. For neither sun, nor moon, nor any other creatures are comparable to Gods Majesty, which utterly itself both by his spirit and by his word.
Now he has cupped them two together, and it is not lawful to take the one of them and to leave the other. And therefore let us learn that as many as will nowadays be taken for teachers in the Church, must have the charge to bring Gods word with them, and also must have his spirit; that is to say, they must have the gift to expounding the holy scripture, they must have such understanding as belongs thereto, and they must be faithful so as they put forth nothing of their own, but only follow the trade that is appointed them, so as they may ever protest in the end, that God has spoken into us. And that if any man do step up against them, they may say with Moses, who am I? As for me, I have brought you the message that was committed to me of God: now goes your ways and strive with him for it. All they then that will be known to be teachers of the Christian
Church, must have the said modesty: and then may we boldly (as shall be showed more at large tomorrow) despite all such as presume to speak in Gods name, and in the mean while go beyond their bounds and will not submit themselves to the condition which God will have to be common to all his Prophets.
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, and to lead us to such amendment as we may be willing to be overmaster of him, and perceive that all our affections are forward, and that all the sense and with which we have in us, is utter confusion. Wherefore let us be willing to submit ourselves wholly to his will, desiring him to cause the same to be so utterly to us, as we may not walk wonderingly and at all adventure, but be thoroughly certified and assured by his speaking to us, that we shall be guided to him, because the doctrine of his Gospel is the right way to salvation, wherein we cannot go astray: and that we may be confirmed more and more in the same, until we have no more need to be taught by that means of men, but are come to the singing of eternal prays to him in the company of the Angels. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, et cetera.
On Wednesday, the 4th of
December 1555 The 111th Sermon, which is the fifth upon the eighteenth
Chapter
21 And if you say in your heart, how shall we know the word which the Lord has not spoken to him: 22 When a Prophet speaks in the name of the Lord, and the thing that he has spoken comes not to pass: that is a word which the Lord has not spoken to him, but the Prophet has spoken it presumptuously; and therefore be not afraid of him.
Yesterday was showed why Moses sets down here a Law for false
Prophets, to the end they should be punished for seeking to corrupt
God's truth, and for abusing their office. For he had declared before, that as many as will be known to be of God's house and sheepfold, must submit themselves to the common order, which is to hear the Prophets whom he has sent. But yet must there be a mean in so doing. For were the bridle laid in their necks which speak, and were there in absolute authority given them: what a thing were that? Great confusion would ensue thereof. Therefore like as our lord binds the whole body of his Church to the hearing of his word and doctrine when it is preached: so will he have those to be ruled, which have the charge to teach others, to the intent they presume not to put forth any doctrine of their devising, but faithfully deliver the things that are commanded them of God, and which they have received as it were from h is own mouth. That was the meaning of Moses, to the end that such as have preeminence should not abuse it, and that the people also should all of them yield themselves teachable, and so there might be no tyranny in God's Church, but good order in all points. For if it might be Lawful for every man to refuse the doctrine, as who would say, I am wise enough, I know how to behave myself, I am able to teach others: and again, I can read it at home in mine own house: if such liberty were given; all would go to havoc. And on the contrary part, if the party that has commission to bear abroad the word of God, should say, I am not to yield account to anybody, it is not for any man to examine my doctrine whether it be good and true or otherwise: it were a tyrannous Lordliness, whereby God should be excluded from having any preeminence or audience among us. So then, we must keep the mean that is showed here by Moses, which is, that all such as disobey the common order must be punished and cut off from God's people: and therewithal, that they which are in office to speak, do take good heed that it is not for them to set forth their own dreams and dotages, but to behave themselves as God's messengers, faithfully and without adding anything of their own.
Now let us come to that which Moses adds here: If you say in your heart, how shall I know when a Prophesy is not of God? It is said, If the Prophet tell you a thing which comes not to pass, assure yourself he is not sent, but he does it all together of pride: and therefore he shall be punishable. Here we have to mark, that in this place God has not set down all the tokens whereby the false Prophets maybe discerned from the true. And for proof hereof, the office of Prophets was not only to tell of things to come, but also to give folk good instruction, to exhort them to amendment of life, and to edify them in faith. As for example, we see that the Prophets did not only say such a thing shall befall: but also confirmed the covenant whereby
God had adopted the people of Israel, and told them of the coming of the redeemer on whom the hope of all God's children was grounded.
Moreover the comforted the sorrowful, by preaching the promises of God's favor to them; therewithal they threatened the people when they became disordered; they discovered their faults and transgressions; they cited sinners to God's judgment to make them humble themselves. All these things belonged to the office of the Prophet. So then there were other tokens besides that which Moses sets down here, whereby to discern false Prophets aright. And in very deed if we will know whether a Prophet serves God faithfully or not; we must compare the things that are clean contrary. We know that the true touchstone whereby to try the goodness of any doctrine, is the referring of all things to faith, (as Saint Paul says thereof) and to the glorifying of God, that men be taught to put their whole trust in the grace of our Lord Jesus Christ, to dislike of themselves and to be ashamed of their own doings, and to frame themselves to a true amendment. Thus it is a true trial of good doctrine, when we see that preacher endeavor that God maybe purely honored and served, and that the praise of all power, wisdom, and righteousness be yielded to him. That doctrine is always good, and that is an infallible rule.
When men are condemned in themselves; when they be showed that there is nothing but corruption in their nature, and that they be accused of God; when they be so beaten down as they know not, what to do, but only to crave forgiveness like wretched sinners: that is a sure doctrine. For faith leads us thereto and compass it as a certain rule. Again, when sins are condemned by God's law, and men are showed what true repentance is, to know, a disliking of their sins and a desiring to be governed by God's spirit, and to be altogether changed: that is a sure doctrine. Moreover, when men are told that they must flee to God for refuge, and call upon him only, and not be unthankful to him for his helping and succoring of them: the doctrine also is of the holy Scripture, and men cannot fail in embracing of it. If it be said that the very use of the Sacraments is to lead us to our Lord Jesus Christ, and to assure us the better of the benefits which he brings us that we may be partakers of them, and that God also puts us in possession of them: that also is a truth which ought not to be revoked nor doubted of. And here of there is no disputing to be made: for men know that in those points is nothing but good doctrine. On the contrary part, a man may judge that a doctrine is false, when it darkens or diminishes the glory of God. If the thing that belongs to God be plucked away from him to be bestowed upon creatures: it is a practice of Satans to turn us out of the right way. Again, if one do puff up men with pride and overweening; and make them believe that they be able folk, and so rock them asleep in their sins: or if he teach them to serve God with pelting toys, and to forget his Law, and in the meanwhile to give mens inventions their full scope: or if the Sacraments be used but as light or fond pastimes: a man may easily see that such doctrine is lewd and cursed, and that it was forged in Satans shop.
Furthermore, whereas nowadays men are inquiring whereon to stay in the midst of these troubles and diversities of opinions that are in the world: it is no very hard thing to do, so they be attentive and discreet in discerning after the manner that our Lord has showed us.
For all the whole doctrine of peppery tends to none other end, but to advance men, and to puff them up in such wise with their own deserts, as they maybe half defiance with God, as though they could accuse him. Again, it sends me too and from. Instead of putting their trust in the only free goodness of God, and instead of embracing our Lord Jesus Christ: men are taught other infinite means to save themselves. Moreover, instead of having the only Law of God for their only rule in all things, and for their only holiness and perfection: men have set out their own trifling traditions. Thus may you easily judge of these things. And what is so be said of their Sacraments? It is evident that they be mere witcheries in the Popedom, so as Jesus Christ is driven a great way off by them. And men make idols of the visible signs and live less creatures, and Satan has so imbrued the wretched world with his illusions, that men are become stark beasts. Now then, if a man intend to make trial of a good doctrine; he shall find the things which I spoke of before, to be sure and infallible marks thereof. But in this text our Lord meant only to tell us that he will discover the false Prophet, at leastwise one way or other, whereof he sets down on kind here.
I have told you already that there are divers other means to discern the true doctrine from the false: but none of those come in question here. Our Lord has told us, No, no, you shall not be beguiled so long as you endeavor to follow the truth that proceeds from me. If a deceiver have any countenance among you; I will make his lewdness to be laid open: I will give you some such token thereof, as you may always keep yourselves undefiled, so you have the mind and zeal to stick to my pure word. Thus much concerning this text, which imports a kind of promise, as if our Lord should tell his people that he would discover the hypocrisy of deceivers, and not suffer them to reign ever, but that in the end they shall in some respect or other come to confusion. Now we see the principal drift of Moses words.
But here a question might be moved. For heretofore in the thirteenth
Chapter, it was said that if a Prophet told a thing to come, and the same came to pass indeed: yet was he not to be believed, because
God would suffer such things to try his people withal. And here it is said that a false Prophet shall be known and judged by the not falling out of the things which he prophases. Now here seems to be some contrary. But the solution is easy, in marking that though a false prophet be known by his liking: yet it follows not that he should be taken and deemed a true Prophet because it falls out that he speaks some truth. Truly if he spoke the truth at all times and in all cases, then were he a true Prophet. But he may well say the truth in some respect, (which may be done for some just punishment from God, as is declared in this same text:) and yet he shall be but a deceiver nevertheless. As how? Put the case that folk seek to be smoothened in their vices, and are lo to be waked and quickened up as they should be, and had rather to be born with: (for such has the fashion of the world ever been:) Well, God seeing such lewdness, suffers deceivers to plaster them, and to bear the folk in hand (which are so desirous to sleep in their willfulness) that their faults are nothing.
Here you see how those men are beguiled, because of the desire which they had before. And God adds the same thing moreover, namely that those false Prophets and deceivers shall have wherewith to confirm their doctrine, that they which were imbrued with lies before, may become more willful. For they will think then, that there is no more danger in believing them. And what is the cause hereof?
Even God's just vengeance. Forasmuch as men shut their eyes at the light, and will needs dwell in darkness: God gives Satan the bridle. By means whereof it comes to pass, the false prophets do sometimes speak the truth; as is to be seen even at this day. For what a number are there to be found, which seek after witchcraft to abolish that authority of God's word? You shall see on the one side a sort of curious heads, and on the other side another sort that have no fear of God: and yet that mark which they all shoot at, is to put away God's word, that they might not be ruled by it. And in the meanwhile they will needs have some Wizard to tell them of their good fortunes: and our Lord suffers them to be drawn by such means into all deceits of Satan, notwithstanding that some truth be mingled therewithal. Now then, though a false Prophet speak the truth, yet is not that a warrant that his doctrine is true: our Lord will not have men to credit him a whit that more for that: for we see for what cause he puts the truth oftentimes into the mouths of deceivers. And so, notwithstanding the things that are set down here, yet does it abide true still, that when our Lord is minded to have pity upon his people, and not to suffer them to be abused by false doctrine: he gives them some token whereby to find the deceiver: and whereas earth he was in estimation, and might have amazed the wretched world: God betrays his lewdness and so he is found to be a liar. Thus we see now the whole meaning of Moses, concerning the things that are contained in this text.
These things were performed among the people of old time, and the examples thereof which we see, ought to show us the use of them and what fruit we should gather of this warning which Moses gives.
When the Prophets meant to prove that they were sent of God: I am no prophet it this come not to pass. See how Jeremy submits himself to the Law, saying: I tell you, you shall be led captive to Babylon, and think not yourselves to be discharged by that which has happened to you already: (for the city had been taken once before, and therefore they thought themselves discharged by being become tributaries after that fashion to the king of Babylon: and so they thought themselves escaped:) No, no, you must endure yet more. This chastisement, which has not amended you at all, seems over hard and too sharp a rod to you. But forasmuch as god has called you, and you continue still unamended: he is fine to deal now more roughly with you: the temple must be beaten down, the city must be razed, you yourselves must be no more a people, there must be no more sacrifice, all things must so clean taken away, as you may seem to be utterly perished. To this extremity must you come, because you have abused God's patience even to this house. And if it come not so to pass, take me no more for a Prophet, but let me be stoned to death, for I am well worthy of it. But I am well assured of that which I have foretold you, for God himself has told it to me. We see how the Prophets submitted themselves to the Law, and also did set themselves against the false prophets, as we see by the example of Jeremy, when Ananias came and said, No, the vessels of the Temple shall be brought again from Babylon and the kingdom of David shall be set up again in our time, and we shall flourish more than ever we did: and thereupon did break the chain of Jeremy, who walked about the street as it were with a with about his neck. For it behooved him to represent the captivity, because men were so blind in their sins, that they took all God's threatening to be but a jest, and thereupon did make even a mock of them. And therefore it behooved the Prophet to go about the city after that fashion with a with about his neck, as who should say, Even thus shall you be miserably haled into captivity, now you triumph, you think it a goodly thing to besot yourselves in your pleasures and delights; but this yoke that I wear, serves to show that you yourselves shall be put under the yoke of subjection. Behold, Ananias breaks me this yoke asunder, saying: no, we shall live still at liberty, and be delivered from that bondage. It is a wonder. Yes, but how did these wretched and wicked folks afterward behave themselves? How did God ratify the thing that Ananias had spoken? I wish it might be so (said Jeremy) but yet must I go further and tell him h is condemnation, seeing the Lord has commanded me so to do. So then, we see that Jeremy ratified the thing which he had uttered in the name of God, and that manner of dealing was common among all the Prophets. Wherefore let us mark that our Lords intent here was to declare that he will not suffer us to be beguiled, so we be willing to receive his word, and to be taught thereby, and be diligent in discerning between truth and falsehood.
Although there be never so many false Prophets, and that Satan strive continually to turn us away from goodness: yet shall we ever have some discretion, that is to say, God will give us some token whereby to keep ourselves from being deceived. It is a promise that can never fail us. And therefore let us hold us thereto, and seek to obey our God. His reaching out of his hand is enough for us: and though there be never so many means to deceive us, yet will he not suffer them to prevail, according to that that is promised here.
Wherefore let us look to ourselves. Whereas we have no Prophets nowadays to foretell us things to come, or that have revelations beforehand of war, pestilence, and famine: it is because we have greater perfection of doctrine, than the people had in old time. We therefore must hold ourselves contended with the Gospel, for it is that fullness of light. But yet therewithal let us also have an eye to the things which are written, and let us examine the doctrines that are preached to us: and if we find them to be drawn out of the Law, the Prophets, and the Gospel: let us be assured of them that they are certain. And if we use that touchstone continually to try things by: surely God will preserve us from all Satans falsehoods. Thus you see what we have to remember upon that text.
Now it is said expressly that such a Prophet shall die the death. And that is a cause also why our Lord says, that he will give the said mark.
For it were foul treachery to judge and condemn a Prophet without knowing why or wherefore. If a guiltless person should be condemned under color of some evil deed not uttered: it were too great wrong and injustice to be done to a mortal man. But if a bringer of Gods word be condemned, even as though he had done amiss in his office, without being found faulty: that touches not the creature only, neither is the wrong done to a mortal man alone: but it is an outrage done to God also, and that is high reason to his person. You see then that the cause why Moses says here, that God will discover the false Prophets, is to the end they should be judged, and also to warn folk that they should not covet to be founded with warn folk that they should not covet to be founded with vain hope, as I have told you that the manner of the world is continually to do. The prophets had hard hold from time to time with the most part of the Jews, because they brought nothing but threatening. These Prophets (quotes the Jews) do trouble us, and are too importunate upon us, they speak of nothing but of Gods wrath and cursing: and should they not as well tell us of gladsome and pleasant things? Those are the things which the world requires. Yes but in so doing we provoke
Gods wrath. We would have him to be our friend: and we on our side are enemies to him. If we came to God with true repentance and sought him as our father: we should have no tidings but of peace and prosperity to delight in. But what? We suffer not God to be favorable to us, nor to show his love towards us. For we make war against him as I said before. Therefore let us learn that god will turn that saying of the false Prophets to the contrary, so as when they promise folk welfare and peace, mischief shall ensue, whereby your shall be found to have used vain flattery. Wherefore let us not desire to be rocked asleep with mens deceitful speeches. For what shall it boot us to be acquit by them that have no power at all: when we shall be condemned before God? And let us not tarry till God to our cost do betray that lewdness of the false Prophets, and so we be caught in some calamity. But let us prevent Gods wrath as soon as we see our sins, and let us be touched with them. And if there be any that flatter us, let us not give ear to them to be seduced to our confusion.
Now our Lord sets down her two sorts of false Prophets. The one is of then that speak falsely in his name: and the other, is of them that speak in the name of strange Gods. Then it is not enough for a Prophet to shroud himself under the name of the living God: but he must also execute his office faithfully. Neither is it enough for him to be put in commission by God, except he execute it with a pure and upright conscience. For we see that the deceivers have sometimes objected thus against Gods servants: what? Am not I a Prophet as well as you? Yes, verily, you are in office: but see how you discharges yourself of it. Let us mark then, that all the matter lies not in speaking in Gods name: and that does experience well show us. For the Pope at this day will speak in Gods name; and yet we shall find nothing but stark abominations in his doctrine: there is nothing there but a gulf of hell to swallow up mens souls into destruction.
And therefore let us mark well, that when a Prophet speaks in Gods name, we must examine whether it be truly or not. For if Gods name be abused, that expressing thereof is double wickedness. And that is the cause why Moses declares here, first that if a Prophet bring us word in that name of the living god, we must consider whether the word be committed to him or not. That is one point which we have to mark here. And because the wretched world has been beguiled under false pretence of Gods name: let us learn to make narrower search, and not suffer ourselves to be seduced at all adventure, and so to be led by the noses like brute beasts. True it is that Gods name ought to have such reverence among us, that we should all humble ourselves to hearken to the things that are set forth or spoken of him. But yet must we hold that mean, as was declared yesterday; which is that we must not receive all things indifferently that are spoken; but that our faith must be the try of them. For our Lord has not let us his Holy
Scripture for naught. It is that true touchstone whereby we must try all doctrines, that we may judge of them aright.
The second sort of false Prophets which Moses has set down here, is of those which speak in the name of idols; which abuse crept in at length even among the Jews. For after that things were once grown out of kind; All took upon them to be Soothsayers and Prophets: but that was altogether in the name of idols, according to the cities wherein they dwelt. Wheresoever there was a Temple: there was a Jew that said, we have the foreknowledge of things to come, even by birth: and yet in the meanwhile they sold their Prophets, as these deceivers do which trot up and down the world, and say they can tell folks their fortunes. And it was a common practice of all the Jews, as appears even by the prophase histories, when they were once become idolaters. Surely it is a great unashamed fastness of them, to make such boast of the gift of Prophesy. And why so? They have that gift because they be the lineage of Abraham, because they be circumcised, because they be Gods own people and heritage, and because they have the Law, and look for their promised redeemer: and yet for all this, they give over themselves to such abominations, that they will needs borrow the means of idolaters. And we see in manner the like altogether nowadays in the Popedom: For the Priests and Monks boast themselves to the office of praying for the whole
Church and yet in the meanwhile they will sing a Mass of our Lady, and a Mass of such a Saint and such a Saint: and so idols are intermingled with the majesty of the living God. For although that Saints as in respect of themselves, be no idols: yet do they make them so, which do so abuse their names. And therefore let us learn to keep ourselves from both these sorts of falsehoods, by hearing no man speak but in the name of God. For we know there is nothing but vanity in mans mind, and that we shall be deceived if we give ourselves to any mortal creature: and therefore only God is to be heard. Again, when Gods name is pretended, let us try whether it be in truth or not: we have his word, we cannot lie: and he will give us the understanding thereof, if we be lowly and meek. And if we submit ourselves wholly to him; it is certain that he will never suffer us to be deceived. Well may we be tempted, as we have seen in the thirteenth
Chapter, that God will try us whether we love him or not. But if there be such an upright mind to be found in us that we will seek to serve him purely, and to obey him: surely he will deliver us from all deceit.
Thus you see in effect what we have to remember upon this text.
Now in the end it is said, that when a false prophet is found out by trial, then it shall appear that he spoke upon presumption, and therefore be not afraid of him. Here are two sayings which import two good and profitable warnings. The one is, that he which advances himself beyond measure, speaks proudly. For is there a more devilish pride, than for a mortal man to thrust forth himself as if he were an instrument of Gods spirit, as though he were an Angel from heaven, when in very deed he is but a liar, and has nothing but wind in him? If I take upon me another mans name, and say, such a one has given me commission: is it not too lewd a falsehood? The party to whom I have done the wrong may come and say, Ah, you liar, how durst you abuse my name? Such dealing (I say) would be counted great injury. Then if a mortal man advance himself in the name of God, (as for example, if I step up into the pulpit and require audience in the name of God, an yet notwithstanding do fall to seducing of the people:) that is a pride which passes all others, as I said before. For it is not simple lying, it is not single deceit, it is not a simple falsifying of this or that: but a turning of Gods truth to untruth, and a wrapping of God in our falsehoods, and an unhallowing of his holy and sacred name. Therefore let us mark well, how it is not for naught that Moses says that the false Prophets shall be condemned, yes even because of their proud and presumptuous dealing, and for their intolerable rashness. And hereby as many as have that charge to bear abroad Gods word are warned to walk warily and circumspectly, and to take heed that in their preaching of the word, they intermingle nothing of their own: but that they have a special care, that all their saying be referred to the true and pure expounding of that which is written, and that they do nothing else but apply Gods word to the use of the people: As for example, I stand not here to make new Laws, nor to forge new articles of faith. What then? Our Lord has uttered his whole will to us in the Holy Scripture; and it is not lawful to add anything there to. What am I to do then?
Wherefore do we preach yes, and that continually day by day? To the end that the scripture should be well understood, that it should be applied to our use, and that men might know how to benefit themselves thereby; as how to embrace Gods promises, how to order their life aright, and how to live quietly every man after his own calling. The showing of these things is to minister force to the holy
Scripture that we may understand it and far the better by it, and be edified therewith. Such (say I) as have the charge of preaching Gods word, ought to have a special regard of these things.
Albeit forasmuch as no creature no not even the Angels of heaven, are able to execute so high and noble a commission: we must pray god to guide an govern us, bearing in mind therewithal (as S. Paul says) that no man could say that Jesus is the Lord, (that is to say, no man can give glory to the son of God) but by the holy Ghost: and to be short, that he which is advanced highest to teach others, ought to abuse himself lowest, for fear least anything may escape him which he has not received of God, so as he may safely protest that he has not aimed at any other end, than the worshipping and serving of God, even according to the doctrine which he has delivered heretofore in his Holy Scripture. Again the people are to be exhorted to take heed that Gods glory be not defaced. For that Papists think it an humility allowable before God, and a very good and commendable devotion, to be so brutish as to receive all that ever is put to them.
Oh, say they, we must submit ourselves to our mother holy Church, yes but in so doing they be guilty of the defacing of God himself and of the bereaving and robbing of him of his authority. For why? The Pope and his clergy are so full of stinking pride and stateliness, that they make Laws and subdue mens consciences to them at their pleasure. You see then that is an usurping of tyranny over Gods people. They excommunicate all good doctrine, to set forth their own corruptions, and so they defile the pure simplicity of Gods word.
Well, they be suffered in these things, yes, and maintained and defended in their maliciousness. And in the meanwhile God is half shaken off, and no account is made of him: for men do overmaster him. For as for all them that hearken to false prophets after that fashion, do they not set up their devilish pride to the intent to thrust down God thereby?
Let us mark well then, that whereas Moses speaks here of the pride or over headiness of the deceivers: it is not only to make them to be disliked, punished, and cut off from among that people: but also to warn us that if a man presume to mingle any of his inventions with Gods word or go about to alter any part of the order that he has set: we must be no favorers of such rashness. For in so doing we diminish
Gods honor, and become guilty of the utter defacing of him as much as in us lies. And therefore all of us in general, as well the preacher as the hearer, are warned to consider what the plain reverence is which God requires at our hand. It consists not in ceremonies, nor in vain babblings as men say: but in this, that he only do speak and all mens mouths be kept shut. Not that there should be no Shepherds, to preach the doctrine to us: but that all should be fetched from him, and he be held as Chief master. The way then to beat down all pride and rashness, is that the holy Scripture have his full force, so as men understand that that is the standard under which we must gather ourselves, and that God will be obeyed by mens submitting of themselves thereto. For without that, there will be nothing but pride and over stateliness among us. And so you see that the devotion of the Papists is devilish, because they have left God to submit themselves to creatures, and suffer themselves to be led like beasts without any discretion.
And in the same respect is it said in the end, You shall not be afraid of such a Prophet. He says not, you shall not fear such a prophet, but word for word it is, you shall not be afraid of such a Prophet. For here God meant to arm his faithful ones with constancy, that they might not be put out of countenance by any fair disguise: but that when they are once instructed in the faith, they should defy all such as vaunt themselves and come to make gay shows under the name of God, as I have told you before, that sometimes men are too fearful.
Indeed there are that mock at God and have no feeling of conscience at all, but set as light by the truth as they do by leasing: and even at this day, there are that make as much account of the Gospel, as of the abuses of the Popedom: Jesus Christ and the Pope are all one to them. What a sort of mockers are to be seen, which will needs be counted good Christians because they hold scorn of the popish superstitions; and yet in the meanwhile are despisers of God and his word? Surely they be but dogs and hogs, without any fear of God or civil honesty. And yet is the world too full of such corruption and infection. Again there are other some very tender hearted. Not that it is not a virtue to stand in some fear: but because they be over fearful: when they be vexed with any scruple of conscience, the know now which way to turn them. For if an error be put to them, they dare not receive it for fear: again on the other side, if the truth be put to them, their agreeing to it (if they do agree) is not with any certainty. You shall see a number that are ever wavering, like reeds shakes with the wind. The mass is holy with them, and the Gospel is holy with them also, and yet they be certain of none of both. Now our Lord will not have us to stand in any such fear. He will have us to be sure of his word; and when his truth is thoroughly proved to us, he will have us to defy the world; and all the devils of hell; insomuch that if the very
Angels of heaven should let themselves against the Gospel, we see how S. Paul says that we must hold them for accursed and excommunicate. God then will have his word honored so highly, that when we once know it and are sure of it, we must not be any more afraid.
It stands us in hand to put this lesson in use nowadays, because
Popes thundering were able to make all the world to quake, if men were not armed beforehand against him, with the things that are told us here by Moses. The Pope names himself Christs vicar, that head of the Church, S. Peters successor, and the maintainer of the Apostle like sea, so as there is no Church of God but that Church of Rome: nor any Shepherd, or Prelate, if the Pope be not head of all: nor any kingdom of Jesus Christ, otherwise than in the Popes person, who has the keys of the kingdom of heaven. Would not the alleging of all these things make the stoutest of all to shrink, if we were not armed against them? Yes: but when all these things are pretended, we must consider whether the reporter of them do discharge his duty faithfully. For if he speak in Gods name, and yet be found to be a false harlot; he is that more to blame for abusing so honorable a title.
And the more he was esteemed before, the less is he to be regarded afterward. Let him thunder his belly full: yet shall all his excommunications pass into smoke, and all this threatening shall be but mere vanity. The effect thereof of the things which our Lord meant to say in this text, is the being well assured of Gods word, and having examined all doctrine, (albeit with humility) and having used that foresaid touchstone of the Holy Scripture: we may well defy all them the clock themselves under that gay mantle of Gods name, abusing their commission and executing tyranny instead of serving the Church of God. I say we may defy all the rabble of them, and cry out against the Pope and his abominable wickedness, and not be afraid of anything that he can do to us. For so long as we have God on our side, we may boldly hold scorn of the whole Popedom, how proud and stately so ever they be there. That is the thing in effect which we have to mark, that we be not fearful where God will have us to be stout. But that when we have his doctrine and truth, we must so profit ourselves by then, that whatsoever that devil do practice, he may not turn us aside from the way of salvation: but we must hold on our course, according to this saying which we shall see hereafter.
This is the way, walk you therein: and also according to the Prophet
Esau account who says, This is the rest. Therefore let us continue therein and hold on to the mark where to God calls us: and then can we not do amiss.
Now let us kneel down before the Majesty of our good God with acknowledgment of our faults, praying him to make us feel them better that we have done, and to strengthen us more and more by his word, that his kingdom may be advanced among us, and we endeavor so to serve and honor him, as we may be under his protection, and he maintains us in such wise, that we knowing him to be our good father and savior, may take the more courage to give ourselves wholly to him, all our lifelong. And so let us all say.
Almighty God heavenly father, et cetera.
On Thursday, the 5th of
December 1555 The 112th Sermon, which is the first upon the nineteenth
Chapter
When the Lord your God shall have rooted out the nations, whose land the Lord your God gives you, so as you are owner of them and dwells in their cities and houses: 2 Then shall you set you out three cities in the midst of the land which the Lord your God will give you to possess.
3 You shall prepare a way to them, and divide the bounds of the land (which the Lord your God will give you to inherit) into three parts, that whomsoever has committed manslaughter may flee thither.
4 They shall server for the manlier to flee thither, that he may live: namely if he have stricken his neighbor ignorantly, and have not hated him before times.
5 [As for example] if a man go with his neighbor to wood to set timber, and he casts back his hand with the axe in hewing the wood, and the head flies off of the helve, and hits his neighbor that he dies: he shall flee to one of those cities and live: 6 To the intent that the next of his kin follow not the manlier, while his heart is chased, and overtake him if the way be overlong, and put him to death though he be guiltless of the other mans death, forasmuch as he hated him not before.
7 Therefore command I you to appoint out three cities.
Although that law that is set down here, served for the common weal of Israel: yet may we also fare the better for it at this day. For thereby
God meant to declare what punishment ought to be executed upon such as commit willful murder throw malice and of set purpose. Also it shows that we must not take that for a crime, which a man does not willingly, but by chance as they term it. True it is that such things are not so casual but that God governs them from above, as is showed in another place, where it is said, that if a man be lopping of a tree, and a bough thereof do hit one upon the head that he die, it is God that had determined it so. And the holy Scripture will not have us to attribute the falling out of things to fortune, but that we should know that God directs all things, to the intent that although we see not his hand, yet we should understand by faith, that he sets such store by our life, that he has numbered all the heirs of our heads, as is said in another text. Moreover, to come again to the matter, it is showed here that all faults are willing, that is to say, that men do them wittingly and of set purpose. But let us go forward with the text that is set down here. God commands the people of Israel to choose out three cities, until he have enlarged their bounds further. For it behooved them to have six in all as we shall see in the next lecture, and as is declared in the twentieth chapter of Joshua. Nevertheless, until such time as the people were in full and peaceable possession of the land, Gods will was that they should appoint out but three cities of refuge, for all such to flee to as had committed any manslaughter by chance medley (as they call it) Notwithstanding, least any man should abuse that privilege, he adds what manner of manlier should have protection thereby. Such (says he) as have killed their neighbors unwittingly: and thereof he alleges an example. If a man go to sell timber, and the Axe slips out of his hand, and hits one so as he die, forasmuch as the man purposed not to do any such deed, he may flee and have himself in one of those cities. Now we must mark that it was not enough for a man to protest that he had done it but by mischance: but it behooved him to have it well proved, so as the party that was to enjoy the privilege should be worthy of it, and the matter well known and the truth of all things tried out how the case stood by just examination: and specially that there had been no hatred between the parties before times, so as it might appear that there was none other cause of the committing of the slaughter, than Gods only determination, without any act done on mans behalf otherwise than of mind to do well. And the manlier that was able to prove this, should flee to one of those Cities, and there tarry till the death of the high Priest: and then he was to return home again, because in that while the heart burning of the dead mans kinsmen might be appeased.
And hereby God shows, first how greatly he would have us to abhor the shedding of mans blood: and it is a point which we ought to mark well. For thereby we perceive what love he bears us, in that our life is so dear to him, and that he is so chary of it. If God made no more account of us that he dos of the brute beasts, he would not set so much store by our lives. Therefore must we needs conclude that he loves us with a fatherly love, seeing our life is so precious to him.
Besides this, every of us ought to take knowledge hereby of his own duty: for we cannot do any outrage or violence to our neighbor, but we must offend God deadly. And now without cause. For in so doing we deface his image, as is said in the ninth of Genesis. Forasmuch as God has printed his image in men; whomsoever hurts his neighbor maliciously, spites God to the uttermost of his power. And so are we warned to abstain from all evil doing, and to live in such sort among men as no man be hurt by us. And indeed we see that the manslaughters which are committed even of necessity, carry with them nevertheless a kind of defiling. As for example, when enemies are slain in battle, although the thing be lawful, yet does God say that it is a defiling of mens hands. Not that he imputes it for a crime, but to the intent that the man which is constrained to fight against his enemies, should be sorry to see the order of nature so troubled by reason of mens sins, that whereas we ought to be as brethren, and to acknowledge our own flesh in every man that is made after our own likeness: yet notwithstanding we be driven to destroy them after that fashion. You see then how that even in the time of war, he that puts on armor against his enemies ought to do it, being sorry in his heart and to bethink himself that such outrage happens not but through the great lewdness of men. The meaning of all this, is that we should live quietly, and every man endeavor to maintain peace and concord, and have our hands tied for committing of any evil deeds.
And whereas God declares how greatly manslaughter displeases him: let us mark that (as says Saint John) before him all manner of hatred is accounted for murder. Then ought we to eschew all wrong dealing that may be done against men, for if we have any rancor or enmity towards them in our heirs, we be guilty of murder already before God. Mark that for one point. But here our Lord acquits the party that shall have slain a man unwittingly. Behold (says he) there shall no judgment of death pass upon such a man: for there is none offence in him. Seeing that the heavenly Judge has pronounced such sentence: what creature dares reply against it? You see then that such a one is guiltless, and so declares to be before God. Yet notwithstanding he must be fine to forsake his own house and inheritance, and go dwell in a strange place, and suffer man yourselves incommodities. And why does God vex him so, since he finds him guiltless? He shows us that although the party be faultless, yet is it done for examples sake, to the end we should not admit any murderers among us, but punish them as grievously as may be, and utterly abhor them. That is the cause why the party that offends unwittingly, shall nevertheless abide some punishment, and become as a man that is put to his penance, to the intent that he may humble himself and acknowledge in this wise: Truly, I meant not to do any harm; and this mischance is befallen me unwittingly: whereby God warns me that I have great need to pray him to rule both my hands and my feet. And moreover forasmuch as mans blood has been shed by me; although there were none evil meant on my part: yet must I be sorry for it, and bear in mind that our Lord makes such account of mans life: as he will have it always to be had in estimation of us. Let that serve for one point, concerning this law.
And now for the second point, Our Lord shows us that we ought to prevent all dangers and occasions, in respect whereof he adds that the manlier shall flee to one of those cities. And why? For fear least any of the dead mans kinsmen being moved to wrath, should revenge his neighbors death, and so should the mischief be doubled. Now then, to avoid this inconvenience, There must be Towns appointed for refuge. And hereby we see that (as I said before) the Lord will not have us to tarry till the mischief light upon us, but he will have us to take the remedy of it. It might so fall out that some kinsmen of the dead mans being angry with the matter would say, he has slain my cousin, or my brother, and thereupon come running upon the innocent party in his rage, and kill him; whereby the land should have been defiled with blood. Therefore Gods will is that the party which has committed manslaughter, should get him out of the sight of those that might be stirred up to anger against him. But it is certain that he could not excuse himself, which should so bear malice to the guiltiness party. For what could he require of him? Lies it in man to overrule the things that come to pass by Gods providence, which is hidden to us? Are we able to withstand it? Needs then must it be too spiteful heart burning and malice, that should so move a man to wrath against the party that neither intended not thought any evil. But although this comes of infirmity and of sin, yet has our Lord vouchsafed to remedy that inconvenience. And so we see that the laws serve not to bring men to perfection, I mean the politic laws that are made for civil government. They serve not to establish perfect holiness among us, but to remedy the vices whereto we be inclined.
Because we be not thoroughly cleansed, our Lord is fine to set bars about us, to the intent that if our hearts incline to naughtiness, our hands may be withheld from performing the naughty desires that we have conceived in our minds. Gods law is given us to rule our hearts and minds by. For our Lord not only commands us to abstain from all evil but also will have our souls ruled altogether by his will, I mean the moral law or ten commandments which I have expounded heretofore. But as touching the earthly policy or outward government, we must understand that Gods intent was to bring his people to honesty, that there might be good order among them; and yet for all that, he restrained their affections that they might not come to effect. As for example, in this place, if we were required to show what were every mans duty and what he ought to do: it might be said that when a man has given a blow with his hand unwittingly, so as the same be sufficiently verified: then the next fried or kinsman must not step to revenge it: for in so doing he offends God in two sorts: first in setting upon the party that has not done him any harm by his will, and secondly in fathering that thing upon a mortal man which God had ordained by his own secret providence. After that manner would God speak, if he meant to bring us to a perfect doctrine. But when he makes a positive law, he thinks it enough to say that men should have an eye to the inconveniences that may ensue, and prevent them, and not tarry till the harm be done, but eschew it beforehand, and shut the door against all occasion. In like cases is it when a manslaughter is committed: the offender must get him out of the way, and save himself in one of the cities of refuge that the next kinsman which is desirous of revenge, have none occasion to do it; but that all further striking may be laid aside, and the pursuer preach not into the city, to follow the rage of his choler; but that the offender maybe pardoned, so as if there be any fault in him, the same may be born withal, and furthermore that the party which is so dealt with may live in safety, according as it is said in another place that those cities of refuge should belong to the Levites, thereby to show that God had appointed them there, to be as protectors of such as came thither for succor: so as if anybody came to pursue the quarrel against the offender, the Priests and the Levites should set themselves against him, and take upon them the protection of the party. Thus much concerning that text.
Now to be short we have to gather hereof, that God meant not to make such Franchises as are devised in the Popedom. For (to their seeming) God is well honored, when a murderer, a thief, or a robber takes sanctuary in a Church, so as the officer of Justice may not be bold to lay hands upon him. Indeed it is an ancient superstition; but yet it ceases not for all that, to be evil. For God never meant to hallow his temple after that fashion. True it is that such as were in danger, were wont to flee for succor to his Temple: but yet it booted not the parties that were guilty. It served for such as being wrongfully pursued by their enemies, thought that the reverence of God might appease the wrath of their pursuers: and therefore they fled into the Temple. But yet for all that the offenders escaped not unpunished, neither was it any let that they received not a punishment according to their deserts. As for example, Salomon swear that although Adonis had caught hold of the horns of the altar of the Temple; yet should he be taken thence and put to death. Salomon was not so blind, that the reverence of the Temple could make him to let the party escape unpunished that had deserved it. For why? It is a mocking and scorning of God, when his Justice is displaced or disappointed under pretence of his name and Majesty. Behold, God commands us to punish murders and robberies: and yet we will make him a bolsterer of them, insomuch that if a cut throat get him into a church, he must be preserved there from the hand of Justice for the honor of God: and so God should be contrary to himself. Now then the bringing up of such Franchises in the Popedom was a fondness, I mean before such time as the tyranny thereof confounded things in such sort as we see they be now: and it was done of wicked superstition. True it is that in old time there were certain kinds of privileges: but they were but for the poorer sort that were vexed out of measure. As for example, if a bondman were cruelly handled by his master; he might flee for refuge to some image. To say the truth, the Emperors made themselves idols in so doing: but yet the end whereto it was done was not evil. For thereby their case came to examination. If a master would needs cut his bond servants throat, or misuse him without cause: he was compelled to sell him away, and to take money for him: and so the innocent was delivered from death. But the sanctuaries that were devised among Christians, was a perverting of all civil order and equity among men. And in very deed our Lord held scorn of that fond kind of devotion, and showed by the effect that he disliked it. For in old time, they that took Sanctuary in Churches were those that never came at Sermons. We see how complaints have been made thereof by the ancient doctors that have written thirteen hundred years ago. For thus do they say, as for them take sanctuary here among us; they be none of those whom we know, they be none of those whom we see daily, they be none of those whom we take for our disciples, and which come hither to receive Gods Doctrine: none of that sort do ever take sanctuary among us. Who be they then that are desirous to enjoy the privileges of the Church? Unthrift, despisers of God, and daily haunters of Taverns and brothel houses. When they have committed any fault or offence, by and by they take sanctuary and flee to us for refuge. And how happens that? No doubt but our Lord has declared that he cannot abide any such disorder, that men should make his Church a den of thieves, as is spoken of it by the Prophet Jeremy. Indeed it is otherwise meant: but yet is this a general ground that God will not have his temple to serve for a covert for any evil doers. And therefore let us note that although the Churches of the Popedom had been dedicated to God: yet were they unhallowed again by that means, forasmuch as they served to privilege offenders, and beside to grieve the creditors, and for such other wicked things. Albeit forasmuch as at this day they be Satans brothel houses and nothing else but dens of idols: they may well have such privileges, and we should not hate them for it. But in the meanwhile we see how all manner of disorder reigns there.
And now for our part let us mark, that Gods will was not to give protection of misdemeanors. For on the contrary side it is said, That the party which commits such a manslaughter shall offer himself: (That saying is set down expressly:) and again, that the Justices shall make diligent inquiry of the matter, to know whether the party that has committed the manslaughter did hate his neighbor before times, or whether he had any quarrel against him or not. Herein our Lord shows that no excuse may be admitted. And this discretion ought to be in all Judges to beware that they admit not the answer of a man that would cover his own misbehavior. For the deed must be looked into, and the truth bolted out. Oftentimes Judges are contented to be beguiled and to see and not see when some color is set upon the matter, and to admit the excuse though it be never so trifling, Tosh (say they) he excuses himself of such a matter. Yes and if the offender maybe believed, he will excuse himself ever. Therefore must we make inquiry as God commands us, and we must do it thoroughly. So then let us mark that when God gave protection to such as commit manslaughter unwittingly, he meant not that the same should serve for willful offender; and therefore he has showed the mean how the thing being good of itself, might be kept from turning into abuse. And hereby we be done to understand that if privileges be good and understand that if privileges be good and upright, they serve not for the wicked: and the granters of them ought to consider that thing well: and they must have an eye beforehand to all other respects, whereby men may from time to time draw their domes to evil liberty to the over grieving of such as are worthy to be maintained. But now whereas he has made a law of uprightness, for pity of such as deserve to be regarded at his hand: by and by the wicked sort being subtle, do take the advantage thereof to themselves. Men therefore had need of discretion in that behalf, to disappoint such as would abuse privileges, which are granted for none but for such as are worthy of them and deserve them. That is the thing which we have to bear in mind concerning the inquiry which God commands to be made when manslaughter is committed.
And here we have a double lesson to gather of this text. The one is for such as sit in the feat of Justice. They (as I have said before) must take good heed that they admit no trifling excuses: but that when any open offence is committed, they try out who is faulty thereof, that he may be punished for it. For we see how God has commanded that if a mans body were found dead, the Justice should make diligent inquisition of it out of hand without any for slowing or partiality: and that if the murder could not be found, yet if it were near the bounds of any Town or City, inquisition should be made for it roundabout, and solemn protestation should be made by those cities that they were guiltless of the bloodshed before God, and that if they knew the doer thereof, they would betray him: and after all this, it behooved them also to offer a sacrifice. And there is not anything that can better show us how greatly God abhors the shedding of mans blood, than this that we see that he wills the magistrates to come together after that fashion, to do Justice for duties sake of their hand: and also to offer themselves before God in the open face of the world, with protestation that their intent is not to conceal the misdeed, but that they would to the uttermost of their power avenge it, if it came to their knowledge, without cloaking of it. And yet is not that enough: but they must moreover add a sacrifice, to crave pardon at Gods hand, forasmuch as it was his will to humble them, by suffering a manslaughter to be committed within their jurisdiction, and in that they were not able to clear the land thereof. So then let us learn, that such as sit in the seat of Justice must be watchful, to see that no misdemeanor be fostered. And if it be concealed, they must look diligently to it that it may be brought to light. And when they have proof of the matter, they must not be slack in punishing of it, unless they will be taken for accessories before God to that deed doers.
Mark that for one point.
And further, in all examinations of maters let Judges and Justices have their eyes open, to see whether folk deal craftily and covertly or no. And if they did so, there should be better regard had to proofs than there is. But they let many things slip, and are contented that they should not come to knowledge. And yet does God show here how men ought to behave themselves in the examination of offences.
Wherein we have a general lesson that concerns us all. For although all of us be not ordained to be justices to bear the sword for the punishing of offenders: yet does God grant us the honor to be our own judges. Therefore let us examine ourselves diligently, when any matter befalls us, that we flatter not ourselves in our offences and misdealing. And if we ought to be so diligent in examining ourselves, that although we feel no remorse or heart biting of conscience, yet notwithstanding we should lift ourselves whether we be worthy of blame or no: what ought we to do when we be convicted by the witness of our own consciences, so as we perceive there was some evil disposition in us? Let us beware that we can well justify ourselves then. And so you see how we may proceed from one thing to another: namely that inasmuch as we perceive that Magistrates are here warned to do their duty diligently; wee may gather upon that particular point that God has enjoined every of us to prefer inditements against ourselves, and to take good heed that wee flatter not ourselves in any wise.
But now by the way, to come again to the examinations which our Lord has let down here: it is said that consideration must be had whether there have been any haired between the party that is so stricken that he dies of it, and the other has gave the stroke: Let it be considered (said he) whether there was any hatred betwixt them or no. Here we see yet better the thing that touched afore, that is to wit, that all crimes are willing, and that we must repair to that fountain to know whether it be a crime or no. As for example, if a man have committed a manslaughter, how may it be known that he is guilty of crime or no? By knowing whether he bare any hatred or malice to the party or no, said the Lord. And here we have to mark first of all, that forasmuch as hatred or malice is the wellspring of murder, it is not to be wondered at, or to be thought strange, that God should denounce all them to be murderers, which hate men in their hearts, and that he should condemn the rancor though it lie hidden within. For why? when a murderer comes to examination, is the hand to blame? is the sword to blame? or is the stroke to blame that was given? No. But the blame is in the malice that was conceived before, which led the hand and provoked the man to commit the murder. Therefore mark it for a point, that it is not without cause that our Lord deems all those to be murderers, which do so hate their neighbors. And the same must warn us to prevent all dangers, that the sun go not down upon our malice; for in so doing we give Satan possession of us. Beware my brethren (says S. Paul) that you give not place to Satan. And how do we give him place? It is (said he) by suffering the Sun to go down upon our wrath; for when we seed any heartburning within us, and multiply rancor in our minds; although we perceive it not at the first, yet are we caught with so cursed affection, as we cannot overcome it afterward. Seeing then that hatred procures such wickedness; let every man look to himself, and when we be moved to any ill will, although some displeasure be done unto us, and it may seem that we have just cause of revenge as in respect of men: yet notwithstanding let all such things be laid aside, and let us strive earnestly to overmaster ourselves, that our hearts be not hardened for fear least the devil do so work in us that the hatred which we have conceived today, do make us ready to flea & kill tomorrow, so as the heart being envenomed do carry the hand away with it. You see then how it is a thing worthy to be marked.
And generally let us learn, that to examine our faults well, we must not only have an eye to the things that are done by our hands, feet, eyes, & ears: but we must also go to the inward parts & search our thoughts, our wicked desires, and all the things that do tempt and provoke us: for there lies the right examination of our sins. When a man goes about to justify himself because he has committed no murder, theft, or whoredom in actual deed, & yet is infected with wicked lusts in his heart: his laboring to acquit himself after that sort, is in vain before God. And therefore let us bear in mind, that to search ourselves duly of all our offences and misdoings, we must enter into our own consciences, & not only condemn our wicked lusts but also even our thoughts whereby we were provoked & induced to evil, and we must understand that even that is a damnable sin already before God. Thus you see what we be taught in this text where it is said that inquiry must be made whether the man hated his neighbor before or no.
And here is express mention made of the time that went before.
Indeed in the Hebrew it is, yesterday or before yesterday: but it is but their common phrase of speech, whereby they do betoken all time that is past. And hereby our Lord meant to declare, that men must not look only at the relent deed, but that they must proceed further, and see whether any mischief lay lurking afore. For if a man allege circumstances to clear himself, and be not sound faulty out of hand; that is not yet enough: an eye must be had what went before: the thing may be sound out in a month which cannot be found in a day: and the thing will be found in a year, which is not to be found in a month. Now is this ought to be done in earthly justice let every of us practice it likewise in our own behalf. When we enter into the consideration of our own faults, let us not look only upon the things that are presently Calm out; but let us go yet further and say; How is this befalne me? It is because I have nourished this vice long time in me, whereas if I had cut it of at the first, God would not have left me so much to my idle. But what? I have soothed myself in mine evil doings, and suffered this cursed seed to take room in my heart, without regarding to repress it, so as it may seem that I have been minded to tempt God willfully. And therefore it is good reason that I should fall so grossly, since I myself am the cause thereof. Such examination should we make of all our faults, and not only condemn ourselves for the present deed done, but also proceed further and say; Alas, if I had armed myself against Satan or if I had not of long time set open the way for him, or if I had not wrought the means for him to beguile me: God had preserved me. But mine own negligence is to blame for it, thereof it comes that I have yielded myself to this wicked lust, against the which I should have strived at the first. And so you see yet again what we have to mark when we be to examine ourselves well and what doctrine we have to gather of this saying, that inquiry must be made whether there have been any former hatred betwixt the parties that are spoken of in this place.
Now finally, whereas it is said, That there is no judgment of death upon such a man, it serves to prove the thing better that which I have spoken already namely that if a man be not guilty by his own purpose, intent, or will; he ought not to be taken for an offender. God acquits him, and therefore he ought not to be condemned by men or by any creature. This ought to serve us for a further confirmation of the doctrine which I take in hand to expound. Men can always well grant that faults are willing. When the Heaven wrote of the matter, they spake after this manner: the Law punishes not the events of things, but the intents of them. And when the Philosophers wrote thereof, they could wet skill to say, there is neither vice nor virtue which proceeds not of the will. Yet for all this, we cease not to blear our own eyes, neither do we think ourselves to have offended, unless our hands be bloody, or that there appear some evident token to the worldward or (to be ) that we be convicted of the doing of some wicked deed. But that is against my former saying, that is to wit, that all sins proceed of the will. Therefore when we intend to examine ourselves throughly, let us learn to begin at our wills. And if we find no evil deed in ourselves, that is to say neither malice, nor evil will; then is it no crime. And whereas I say that evil affection is willing, yet for all that I exclude not mens inquiries: for it is not for naught that God has distinguished sins and misdeeds into two sorts; whereof the one sort are called crimes, and the other sort are called ignorance.
Although then that men have no intent or meaning to do amiss, yet is it not to be said that therefore they be righteous. But my meaning now is that there be no wicked affection or desire in us, so as we be not disposed to it of any will, but that the whole matter stands upon mischance that ensues. And I call it mischance after the custom of common speech. For it behooves us to refer all things to Gods providence, and not to think that any thing can fall out through fortune. Nevertheless it is a common manner of speech among us, to say that a thing happens by chance or fortune, when it comes to pass on our side. That then is the thing in effect, which we have to note, in that our Lord says that there shall no judgment of death pass upon a man that have given his neighbor a deadly blow, without any malice born to him before: but that be shall be quite, if his striking of him were without fore purpose or intent of will.
And furthermore we see here in few words how our Lord meant to forbid us to be moved to anger one against another, and has vouchsafed to bear with our imperfections so far, that to eschew greater inconveniences he will have the guiltless person to get him our of the way for a time. True it is (as I have declared heretofore) that his intent is also to show how greatly we ought to abhor murder.
But howsoever the case stand, yet it does behoove us to mark well
Gods gracious goodness, in maintaining peace and concord by all means possible. Were we such as we ought to be, there should be as it were but one common league of fellowship among us: but now are we fain to be separated asunder; so as every man gets himself alone, every man has his goods by himself, every man has his possessions several, and every man has as it were a propriety alone: and that is because of our infirmity. And true it is that this Law might be general: but there are many other means whereby God shows us how he bears with our infirmities. Is it not a piteous case that two brethren cannot live quietly together, without contention and strife; and that even the father and the son also should be at the same point? These are shameful things and utterly against nature, so as it may well be said that we be worse than wild beasts, seeing that even they which are linked together in so near and holy bond, cannot bear one with another that they might line together in friendship. But what? The vices of men are so great, that to eschew greater mischiefs, sometime the parties that ought to he nearest together, are same to be set furthest asunder. And the same manner of dealing does God use in this place. He will have a a man to forsake his own house and possessions, and to go into a strange place. And wherefore? To the end that the party which was moved to wrath for love of his neighbor, should have no occasion to do worse, nor be provoked by seeing him before his eyes. Now then since we see this, let us briefly mark the goodness which God uses towards us, which is more than the love of a father, in that he bears with us in our vices, and finds it means to keep us from flinging out at random, and more over gives us warning by his own example to prevent or cut off all occasions of evil. Therefore let us beware: for the devil is always watching & will soon take us in a trip, if we admit never so final an occasion of doing evil. So then let us bridle ourselves short, and be well advised, saying thus to ourselves: O, if I commit such a thing I may be tempted with such an evil, and therefore I had need to labor to keep myself from it.
For why? The devil is over wylie for me, and if I cast myself once into his nets, what will become of me? For God shows us how we ought to live, and how to cut off all occasions of evil, and that if there be anything that may lead us to any evil, we must shun it beforehand.
Seeing then that God has sung us such a lesson, let us take heed not only that we abstain from all evil deeds, whereby we may corrupt and defile our whole life and utterly cast ourselves into all disorder; but also that we eschew all things that may lead us to evil by any indirect ways.
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel then more and more, that every of us may so bethink us of our sins, as we become our own judges and learn to condemn ourselves, that we may obtain forgiveness of the heavenly judge, so as he may pick us and bury all our transgressions by which we be guilty before him: and that wee may examine our sins narrowly daily more and more, to the end that being mortified unto them we may daily draw near to his righteousness whereunto he calls us by his word. 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 Friday, the 6th of December
1555 The 113th Sermon, which is the
second upon the nineteenth
Chapter
8 And when the Lord your God shall have enlarged your borders, as he has sworn to your fathers, and has given you all the land which he promised to give to your fathers: 9 (Conditionally that you have an eye to all his commandments, to do them, which I command you this day, and that you love the Lord your God; and walk continually in his ways:) then you shall add three other towns to those three, 10 To the intent that innocent blood be not shed in the midst of the Land which the Lord your God gives you to inherit, and that blood be not upon you: 11 But if a man have hated his neighbor, and have lyen in wait for him, and risen up against him, and smitten him that he die; and thereupon be fled into one of those Cities: 12 Then the Elders of that City shall send and take him thence, and deliver him into the hand of the next kinsman, and he shall die.
13 Your eye shall not spare him: but you shall take away the guiltless blond from Israel, that it may go well with you.
We saw yesterday how it was Gods will to have the inconveniences prevented, which are wont to be seen when men suffer occasions of evil uncut off. And that is so in what better expressed in this saying which Moses adds: Beware (said he) that guiltless blood be not shed in your land. Then it is not enough to punish murders after they be committed; but we must also have the wisdom to prevent them beforehand and to take such order as they may not be committed.
And forasmuch as Satan needs but a small gap to thrust us out at, let us be watchful in this case of preventing occasions of evil as has been said afore. Moreover let us also mark this saying, that the blood shall be upon those that suffer things to slip so. For though a man can protest that he consented not to the doing, of an evil deed, yet not withstanding if he suffered it so as it came to pass through his negligence: he shall be taken as accessory. The old proverb is true, that he which suffers a thing to be done and may let it, is the doer of it. And therefore if a Judge that has the sword in his hand do suffer evil deeds to be done and punish them not: it is all one as if he committed them himself. It is not enough for him to say I would it were otherwise: but he must show it by his doings. To be short, when men bear with such as trouble the order of the common weal; it is all one as if they bolstered them in it. Again by such examples things are let at a general liberty, so as custom is taken for law. And therefore look what mischief or inconvenience ensues afterward, the blame of it is to be imputed to those that remedied it not when time was. That is the cause why it is said that the blood shall be upon a whole
Nation, when men have not been held short that they might not commit murders.
For that manner of speech is very rise in the Hebrew tongue. And in the same respect also did the Jews say, his blood be upon us and upon our children: that is to say, let the blame light upon us. We must not bring here fantastical imaginations as the Rabbines (that is to say the Jewish doctors) do, who alleging always their own dreams, do say that the souls of the murdered do asks vengeance continually at Gods hand, until they have had justice done unto them. All such sayings are but dosages. For although their blood cry not at all, yet does God hear them, as he himself declares; and there needs neither solicitor nor attorney to require justice at his hand; he can tell well enough how to do his office, without any importunate calling upon him. The very cause why it is said that blood cries, for that God has an eye to the evil that is committed, and it is all one with him as if the case: I were followed with never so great suite. Worldly judges make no great force of a crime when it is committed, unless they be called upon very earnestly, and that the matter be stout lie pursued. But God declares himself to be no such, and that his own seeing of the misdeed is enough, for nothing can scape him, and therefore it is all one with him as if the whole world took the quarrel in hand, and every man followed the suit of it with tooth and nail. God then tarries not for our speaking, but as one that knows his office well enough, he can skill to put to his hand when need is: and therefore let us tarry his leisure. And surely it is a doctrine of great comfort. For although we hold our peace when men misuse us; yet does not God fail to have his hand lifted up to succor us. Therefore let us be patient in our afflictions and wrongs, and whatsoever come of it God will not fore flow: it is enough that he sees me persecute us wrongfully: let us content ourselves with that: the less that we speak of it, the readier will he be to relieve us: yea though we speak not one word of it: Not that it is not meet for us to call upon him, that he may vouchsafe to pity us: but that we should not be desirous of revenge, nor bear any malice to our enemies. If we hold our peace in that respect, and tarry
Gods leisure for the succor which it shall please him to send us: let us not doubt but he will do his office, and therefore let us comfort ourselves with that hope.
Moreover forasmuch as it is said that the blood shall be upon us; let us be afraid of it: and although we be not pursued nor complained of by men, yet let us assure ourselves our market is never a whit amended by it, for God sleeps not, but marks all the misdeeds that are done, and they must all needs come to account. Therefore let us be pure before him: and let us not only abstain from evil deeds, but also beware that we consent not to any evil, for then shall we be held as accessories, and wrap ourselves in the same condemnation with the deed doers, as it is witnessed unto us here. For God speaks not only to the murderers themselves, but also to all the people. When this Law is broken and murders are freely committed for want of good execution of justice; God said not that he will require it at the hands of two or three, but at the hands of all in general. Now then seeing the case stands so, what shall become of those that are in authority and reign are accessories? Shall not they be the first that shall answer for it? To be short, we have to gather upon this text, that when an out rage or wrong is done to any man, not only the principal shall be punished, but also the whole Nation in common shall have the curse lie upon them, and must come to reckoning for it before God. To our seeming it is enough when we can say, that we would fain that men should live in peace, and yet in the meanwhile we see men grieved and vexed before our eyes, and we vouchsafe not to open our mouths to succor the innocent, but though we have both opportunity and ability, yet we let all slip, & we bear ourselves in hand that God ought not to require it at our hands: but here we see the contrary. Let us mark well then, that to the uttermost of our power, wee must set ourselves in defense of the innocents so as they may not be vexed, fleeced or troubled, nor might be suffered to overcome right, as they say. Let every of us in his degree look to the remedying hereof. Let such as have the sword of justice show themselves stout in this case and not suffer disorder to have full scope. And as for those that are not of ability, let them yet at leastwise do the best they can to comfort such as have no body to uphold them. And when we see these lusty gallants step up and take more upon them than is lawful; let us become their enemies, let us hinder their misdealing, and let us withstand them. That is the thing which we be bound unto by Gods word; otherwise we shall be held as accessories to their misdoings. If we have not prevented them, it is a consenting to them, and God must demand an account of it at our hands.
Here it is to be noted further, that whereas God says: that the people of Israel shall add three other Cities of refuge, after that their bounds are enlarged: thereby we be done to understand, that the more power and ability that GOD gives us, the more are we bound to employ it, to comfort innocents, and to succor them at their need. And this ought to be put in use generally by all men of authority and governors. The more power then that a Magistrate has, the more ought he to so think himself bound to maintain the good and guiltless under his protection, and to be a help, to them that they be not troubled. Often times he that would relieve good men, is not able: yea and peradventure he himself also shall be oppressed. In such cases we must have recourse unto God, & bow down our shoulders, tarrying till he have pity upon us, and in the meanwhile we must arm ourselves with patience. But when a man is armed with Gods power; then it shall not be enough for him to make of things, and to be somewhat sorry for them; but he must also employ the authority that God gives him, and the same rule ought to be observed of every of us particularly. To be short, forasmuch as God gives power to Kings, Princess, and all other Magistrates; they ought to employ all that ever they have, to the defense of those whom God has committed to their charge, and to deal in such sort as their subjects be not wrongfully molested. Look here a rule that concerns such as have the sword of justice in their hand. Nevertheless, it behoves every of us to follow the same order. And although we be not armed with the sword of justice yet notwithstanding if God give us any ability or opportunity, let us look to it that we help the good and succor them in their need. Therefore if a rich man see a poor man suffer wrong; let him help him and relieve him. If a man of discretion see a poor man destitute of counsel, so as he knows not what to do: let him give him his advise as the case serves. If a man have credit whereby he may deliver them that are in distress: let him likewise employ it for his part. Thus you see how we ought to put this saying in use, When God shall have enlarged your bounds, then shall you add three Cities more. You see here how our Lord measures his ordinance for the relief of good men, and of such as were in danger without deserving it or without any guilt. Therefore his will is to have the thing doubled which he had ordained for their relief. And why so? It is to do us to understand, that the more benefits we have received at Gods hand, the more are we bound and indented both to God and to our neighbors.
But now let us come to that which Moses interlaces here, insomuch as you shall observe all these things which I command you, to love the Lord your God, to keep all his commandments, and to walk in his fear. Here he makes (as you would say) a kind of conjuration, as if he should adjure the people after this manner; Look well to this commandment that you despise it not, if you love the Lord your God and seek to obey him. As if he should say, Indeed a map would think at the first sight that this were nothing: but be you sure that your God will have you to observe such humanity diligently. And therein he tries whether you be loving and obedient unto him or no. To be short; Moses meant to show here, that this commandment is of great importance before god, to the intent that men should not despise it.
And here withal we have to mark, that we cannot omit any of the things that God commands, without doing wrong to the Lawmaker: for it is an embracing of his authority. And for that cause is it said that he which despises any of the least things that are contained in the kingdom of heaven; that is to say, shall be, utterly shaken off. Our Lord then will have us to reverence his Law, and to observe it without respect of this or that, so as we must not allege, This is a small matter, this a venial sin, there is no great conscience to be made of it. When GOD has opened his holy mouth, and vouchsafed to ordain one thing or other; becomes it us to make small account of it? If a Lord Great matter speak a thing, men say not; is the matter great or small? but thus they say, the king spake it. And is that that may suffice in mortal creatures; shall we reply to the contrary, and make it an occasion of evil doing and of rebelling against the living
God, when he declares his will unto us? Shall we say it is a thing of no great importance, and that it is not so grievous and heinous an offence? Indeed there are some commandments which our Lord urges more than other some, but yet must we in all cases and all respects observe that which our Lord Jesus Christ said: Those things ought to be done, and the other not to be left undone: so that forasmuch as God has given us his Law, it behooves us to keep it, and not to divide it; as who should say, I will keep this point, and let that point alone. Nay, if we believe God, we must look that we submit ourselves to him, yea even to the uttermost title. But now let us consider how it is said here, inasmuch as you observe these things.
Here Moses drives men to the observing of the Law, when any particular thing is to be done which God hash ordained. And it is as much as if he should say, Have an eye to the Lawmaker, which rules you. Therefore when you have anything to do; we must always have this consideration with us, to think that God declares his will therein: and that must suffice us. Why so? For there is but one rule of well doing; and to call the things in question which are contained in his Law, is all one as if we refuted to be ruled by the mouth and word of God. Therefore the Law must have his full course, and we must not go about to separate the things which God has so knit and united together.
But herewithal Moses brings us back again to the thing that he had treated of before; that is to wit, which is the true keeping of the Law and to what end it tends. The true keeping of the Law is to give ear unto God in all that he said. Keep all the commandments (said he), as if he should say, we must not serve God after our own liking, when things come to pass according to our hearts desire: neither must we take leave to dispense with ourselves, when we meet with anything that is hard. It is not for us to part stakes with GO D after that manner: but wee must call to mind how Saint James said, that he which breaks any one point is guilty of the whole law. The reason is the same which I have alleged afore, namely that when we encounter
Gods ordinance, we deface his majesty as much as in lies.
True it is that we can never fulfill Gods law, I say there was never yet so perfect a man in the world, but he came far you of the perfection that God shows us. But yet must we tend towards it: though we be far off from the mark, and but halfway onward of our journey; yet must we go forward still, and not think to content God by doing some little piece of it for the love of him, and in the rest take leave to behave ourselves as we lift. Let us not think that God admits such compositions: but that we must in all points confirm our whole life to his will. And although we attain not to the full performance; yet our desire must be to do so as I have declared before.
And now let us come to that which he adds, namely to what end the keeping of Gods Law tends, that is to wit that we should love him.
Whereby we be done to understand, that our Lords intent is not to draw us to a sluttish fearfulness, but to have us to take pleasure and delight in honoring him, and in doing his commandments: for it is certain that without this love, all our service shall be refused as unprofitable. Indeed this matter has been expounded already heretofore: nevertheless it is good reason that we should be put in remembrance of it, as often as the holy Ghost speaks thereof: for here is no superfluity. And it is a doctrine that we cannot be persuaded of at the first, that it behooves us to serve God freely and with a willing love. Truly we must not love God as our fellow or mate: but we must stand in awe of him, not as enforced by necessity, so as we should grind our teeth in grudging against him; but as yielding our hearts to him, by letting all our delight in his Law, as David protests himself to have done, by which example of his he shows us also our duty. You see then how GOD requires that we should serve him of free will, yea and that we should also love him. And indeed whence proceeds true obedience, but of the knowledge of the will of our GOD, and that we take him for our father, to the end that we on our side might behave ourselves like children towards him? Until we become to that point, it is impossible for us to go about to serve our GOD with a good will: we shall have nothing but stubbornness in us, so as (if it were possible) we could find in our hearts never to come at him. But when we have once tasted of his goodness; then are we allured to love him out of hand.
Seeing then that men have felt God a father towards them; it becomes them to answer him in like sort again, and to be as children towards him. And so we see here again, how the Law may be duly kept by us: that is to wit, by loving our GOD. For thereupon it will come to pass that we shall walk in all his ways, for God cannot be divided from his word. If we love him, it is certain that we will endeavor to please and obey him. And this is seen even among mortal men: but yet there is a peculiar cause thereof in God. For (as I said before) God is never separated from his righteousness, which he declares unto us in his Law. Then if wee love him, we must needs like well of his Law, and take pleasure in observing the same. And therefore if a man say, I love GOD, I fear him, I honor him and in the meanwhile despise his word, and make no reckoning of it: it is but hypocrisy matched with shamelessness. For as I have said already, it is impossible that God should transform himself, to become as an idol by surcasting from his righteousness which in very deed is his own proper being. So then it is to be concluded, that we cannot otherwise love our God, than by giving ourselves over unto him, by endeavoring to serve and please him.
But now let us come to that which is said concerning such as would needs abuse the privilege by withdrawing themselves to the Sanctuary when they had committed a murder. If it happen that a man which hated his neighbour and killed him, do flee to the place of privilege: let the Elders of that place, that is to say the Rulers or Governors, (for it is a name of office): let the Governors and judges and Magistrates, take him and fetch him thence, that is to say, let them fetch him from the privileged place by strong hand, and put him into the hands of him that ought to revenge the bloodshed or of him that demands Justice, that he may be put to death, and let not your eye spare him, that is to say, have no pity nor compassion on him. Because we be moved when we see a man lament, and our eyes relent at it: that is to say, if we see a man in extreme heaviness of mind, by and by we be moved to pity his case: our Lord says that he will not have him to be pitiful, nor in any wise to relent, which ought to execute Justice. Go to work stoutly (said he), and let the offender be punished, notwithstanding his disclaiming of the privilege which GOD had granted for such as are guiltless and not for such as are faulty. This was declared partly yesterday: but it is well worthy to be laid forth more at large. To be short, let us have an eye to the expounding of Moseses words, and it will suffice us: for thereupon we easily gather a lesson greatly to our behoove. The words are, if a man that has slain his neighbor of prepensed malice and lying in wait for him, do get him into one of those franchised Cities. Wherein we see that the wicked do always seek to abuse the things that are ordained for the succor of good men, and are boldest in taking the benefit of them. The Magistrates therefore must have an eye thereunto, and beware that the wicked abuse not the things that are granted for the relief of Gods children for that is too great a scorning of Laws. And it is not without cause that our Lord speaks of it here for it shows that the like kind of corrupt dealing has been in all ages: and we must not marvel at it, seeing that the world is not amended since, but rather appaired. Let us look well about us therefore, that if a man which has committed any misdeed do go about to hide himself or to scape away by some direct means, it may not avail him. That is the thing which we have to mark in the first place.
And whereas it is said that the judges shall pull him away: it serves to them that it is not enough for men to make good Laws & statutes, but there must also be courage to execute them; there must be a stout and constant mind in those that bear authority: For although that Laws be proclaimed by the sound of the trumpet, and written of record with newer so great solemnity: yet are they but dead and all is nothing worth, except that they which sit in the seat of justice, have the constancy that our Lord enjoins here, and be stout in maintaining the things that are enacted, that men may not laugh them to scorn as we see that the wicked sort do, which make but a mock at them. If a Law have once been proclaimed, they bear themselves in hand that it will be buried within three or four days after. You see then how it is a good and profitable warning for all such as have the sword of justice in hand, to have this stoutness of mind and constancy. And for as much as it is not to be found in men, (for it is a special venue attributed to the spirit of God): let such as are in office beseech God to strengthen them, so as they may use force of hand when need requires, and not be afraid when they see such troubles as might abash them, but stoutly withstand them, yea and also outstand them. That is one thing further which we have to mark upon this place.
Now this thing is to be applied likewise to that instructing of every of us. I say let private patrons also look well to the repressing of evil doings, and that with such stoutness that although they be threatened to put them in fear, yet it may not turn them away from doing their duty. For what a thing were it if we should be afraid at every turn? The lifting up of a mans little finger would scar us; and though we were newer so willing to do our duty, yet if any man stepped afore us to turn us from our purpose, every word of his mouth (as I said) would be enough to put us out of heart. But the case concerns the serving of our God, wherein we must overcome all the assaults of Satan, and all the impediments that the world can devise. Now if it behoove us to fight so valiantly against Satan & all his endeavors should we be afraid of men, or stand in dread of them?
Should they so scar us that we should leave our God behind? So then, to the intent we may do our duty, let us learn to strengthen ourselves.
And at one word, it stands us in hand to mark well, that no man shall ever discharge his duty towards God, except he enforce himself and have such a courageous constancy, as may surmount all temptations: and that is a thing greatly for our behalf to mark. For a hundred times a day shall we have occasions to thrust us our of the way; & we resist them full coldly. Again, if we be to do any good, we make excuses and say, I would fain do my duty, but I see such an impediment, and by that means I am held back. Because that they which are under the tyranny of the Pope in there days, cannot have leave to do well and to serve God purely, without putting of their lives in hazard: they bear themselves in hand that they be discharged, when they can make this excuse to say, I would fain do otherwise; but I am not suffered to do it, it shall never come to account before God. And we need not to go far for proof of the matter. Even here where there is no persecution to hinder the serving of God, but rather encouragement to men to do well, yet nevertheless we have many distresses. For Satan is subtle enough to find every day new inventions to turn us from the right way. What remains then, but to go to it with force and to do our endeavor to serve our God in such wise; that if we meet with any lets to turn us aside, they may be overcome by the constancy and courage that I spake of, which it behoves us to require of the holy Ghost.
Furthermore let us mark, that the offender must be delittered into the hand of him that into revenge the bloodshed, or else of him that demands justice: Whereby we may perceive that God allows no [private] revenges. For we know what rule is given us in the holy scripture: My brethren, ( said S. Paul) forbear revenge, yea; desire it not but put it altogether into the hands of the heavenly Judge, to whom it belongs. Nay (which more is) we be commanded to render good for evil, to pray for them that curse us, to do good to our enemies and to such as persecute us. Since it is so then, we must assure ourselves, and be fully resolved of it, that our Lord will have our affections bridled, so as we desire not any revenge though cause thereof be ministered; but rather strive to overcome the evil by doing good. Look whereunto God calls us. And why then is it said here, that the Offender shall be put into the hand of him that requires Justice?
Let us note that the Laws which are made for civil or outward government, serve not to overrule mens affections: they be things that go asunder. Truth it is that they be not repugnant, neither is there any contrariety in them: but we must have the discretion to consider, that when God spake as king of Israel and made statutes but for common policy; he respected not the spiritual perfection that is contained in the law which is our rule to all holiness and righteousness. A Judge therefore may well agree to one that requires
Justice at his hand; and although he be led with wicked affection, yet ought the judge to grant him his right. And that is for our profit. For many men bear themselves in hand, that so they use the ordinary way of justice, it is lawfull for them to do what they can, & they shall not be condemned for it before God, if their quarrel be just. But it may fall out many a time, that a quarrel shall be just, and a man shall pursue it by good means; and yet in the meanwhile he shall not fail to be worthy of blame before God. For there are three things required.
The guard must first be just and good: secondly the mean must be lawful: and thirdly the affection must be pure and well ruled. Now this third point wants in most men. As how? Some man perchance is misused, and he has just cause to require redress at the judges hand: he intends neither to strike nor to practice anything against his adversary by treachery, but resorts to the justice: this is a lawful remedy, it is ordained of God, we may safely use it with good conscience. So are there two of the points to be found here. But yet this man that has the just cause, and seeks no remedy but by order of Justice, fails not sometimes to do amiss. As how? If he have a desire of revenge in his heart, is he conceive such rancor that he seeks to be so revenged as the party may perceive he has done evil and cannot be contented and satisfied till he see himself to have requited like for like to him that has offended him: such a man is blamable before God. For he takes covert under the name of Justice, to be revenged of his enemy. It is in vain for him to allege the goodness of his quarrel; for he does but abide the remedy that God had ordained. What is to be done then? When we be desirous to demand justice, let every of us enter into ourselves and examine what our affections are, and see that we be clear from all ill will. When there is such soundness in us; then is it Lawful for us to pursue offences done against us, and to require that they may be punished, namely so there be no rancor nor malice in our hearts. Now then if a man have none other respect than the punishing of the misdeed, and that he hate not the party ne be led by any wicked desire: then shall he be allowed of God, and not otherwise. But such examples are very rare. For as soon as men begin to go to Law, by and by enmity bewrays itself, and such a fire is kindled as cannot be quenched, so as this proverb is very true, that suit in Law and friendship are two things that can hardly join to together. Now then let us bethink our Celtics, and not imagine that the having of good right, and our seeking of it by order of Law, can utterly excuse us before God: for our hearts must be dented from all evil will, and from all wicked affection as I said before. Moreover let us mark well the conclusion which is added in this place: When Moses said your eye shall not spare the man that has to treacherously murdered his neighbor of set purpose; if a murder be committed in heat of choler as they say, it shall not be held excused, but the land shall abide still defiled, until it be punished. This was declared sufficiently yesterday. Now he treats here of a more heinous murder: which is, that a man having conceived hatred and rancor against his neighbor, lies in wait for him, and kills him willfully: for that is the term that is proper to the murders that are committed of set purpose and prepensed malice. And that kind of murder is unpardonable: to grant savor in such a case, is to overthrow the whole order of nature, and all laws written. So then, it is not without cause that God said here, your eye shall not spare him. For sometime we make our market of other mens welfare, of their profit, or of their harms, according to the common proverb, which said that we cut large thongs of other mens leather. When a man has offended, the judge, who was not hurt by it, ne suffered any harm, will easily pardon it.
What, said he? It was a small matter. But if a man had done the like to him: he could find in his heart that God should thunder down from heaven for the punishing thereof: and yet in another mans case he does make a move at it. Tush (says he) this may well be let slip, this will vanish away of itself. See how a man shall oftentimes be moved to pity and compassion towards someone, and deal cruelly with some other: yea he will become cruel to a whole realm to spare one man. This is daily seen: O say they, this poor man is to bee pitied. Yea, but in the meantime, is a wicked deed do pass unpunished, all that whole realm is defiled and corrupted by it, and it is a provoking of Gods wrath against the whole Nation. Again, others take example by it to give themselves to all lewdness, when they be in hope that crimes shall scape unpunished. Men consider not that such kind of mercy is the cause of innumerable cruelties, and that it turns to the common confusion of all men. And therefore whereas our Lord said that we must not spare him that has done such evil deeds; it is to show that we must not be merciful after our own manner, to overthrow a great number for the sparing of one man; but that we must have an eye to right and indifference.
And herewith all he shows us again, how dear our lines are to him, in that he will not suffer a murder to be committed, without vengeance for it. Herein we see say his fatherly care over us. Now if he set such store by this transitory life, and show himself to be the defender thereof; what will he do touching the life of our souls. Well has he showed by one gage how greatly he loves it, and what store he sets by it, in that he had not spared his only son for it. Then let us bethink us here, that seeing our Lord tells us how he has a care of this transitory life, and vouchsafes to take it into his custody, whereby he shows his favor and goodness towards us in that behalf; in so much that, although our bodies be but worms and rottenness, yet notwithstanding he vouchsafes to stoop so low as to have regard of it.
We ought to consider well such goodness, and to bear in mind that seeing God loves us so much, we ought not to bite one another, nor to be as cats and dogs, since our God will have us to be knit so together in the bond of brotherly love. Therefore inasmuch as we know Gods goodness and fatherly love towards us; let us learn to restrain ourselves from doing any harm or wrong to our neighbors.
And afterward let the same lead us yet further: that is to wit, that forasmuch as God holds us under his protection, and holds out his hand to succor us: we in the mean season must look up higher; namely to the heavenly life which he has prepared for us; not doubting but that he will preserve our souls much more than our bodies. Let us be fully resolved of that, to the intent that we may call upon him with full boldness.
And although we be beset with infinite dangers; yet let us go forward, assuring ourselves that our God will strengthen us seeing he has a care of us. And moreover, that although no man require revenge for us; yet he himself will require it. Therefore let us be contented to be in such wise under his protection, that if any man do us any outrage, he will have his hand lifted up to succor us at our need. Let us content ourselves therewith, say I; and let us walk on in simplicity and uprightness being patient in all our adversities, waiting Gods leisure till he provide convenient remedy for us. And as for those that fit in the seat of Justice, and have authority in their hand; let them also do their office duly, so as they may yield a good & faithful account of their doings at the last day.
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, that we may be drawn more and more to true repentance, and be so cast down in ourselves, as we may rise up again in him & seek him, and so rest upon his promises, that through his invincible power we may fight valiantly both against Satan and all his champions, and also against the world: and that although we be sometimes hindered to serve him, yet we may go through with our race, until we become to the mark whereunto he calls us. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth, &c.
On Saturday, the 7th of
December I555 The 114th Sermon which is the third upon the nineteenth
Chapter
14 You shall not remove your neighbors bounds which bounded your predecessors in your heritage that your shall possess in the land which the Lord your God gives your to possess.
15 Let not one witness alone rise up against a man for any manner of trespass or sin, or for any fault that he offends in: but at the word of two or three witness shall the matter be established.
For the better understanding of that which is commanded and forbidden here concerning bounds or limits; we have to mark first of all, that God in giving the land of Chanaan to his people, had ordained that partitions should be made, and his intent was the same should continue forever. For although sales were made; yet behooved it that in the year of Jubilee, all things should return to their former state again. And Eleazer the high priest & Josua were to make those partitions, which should endure to the end. Now there was moreover assigned to every house an inheritance. For the tribes having parted the land after that manner, agreed afterward as touching the heads of their houses: but yet for all that, it behooved the former partition to continue still, and that the others nevertheless should enjoy their goods, and that if any sale were made, it should be under such condition, as every man might afterward return to his own inheritance, at the time that God had appointed. Now let us come to that which said here. Gods will is that the bounds (which we in this country call limits) should remain fast, so as no man might alter any of them: and this served as well for the universal inheritance of the whole body of the nation, as for the peculiar possessions of every several person. And although there was a special reason for the people of Israel (as I have touched heretofore) yet did the heathen know well enough, that if the same thing were observed other where also, there would be no uprightness among men, but all would go to confusion. And therefore they held it for a crime. When any man altered the landmarks, & it was counted a kind of falsehood even among the Heathen. And to the intent it should be taken for holy matter, they made a God of it, according to their common manner, which was to mingle some superstition with their matters to hold folk in awe, when they intended to bridle them. Now it was a devilish invention to set up an idol for the maintenance of equity between men. Yet notwithstanding, we see how nature has always taught us this principle, that if bounds & limits were not kept and maintained, there would be a horrible confusion amount men, and no laws would be any longer kept.
Therefore to benefit ourselves by this text,we must mark two things.
The one is not only that the children of Israel had the possession of the land of Chanaan of Gods gifts; but also that the partitions thereof were made by his appointment & authority. The other is, that if the like order be not kept among other men; there will be neither equity nor upright dealing, but all will be full of the every & quarrelling.
Now as touching Gods bounding of the land in that wise; we may understand thereby what care he had of his people, how that in so doing he showed himself a father. Again it was to the end that the tribes should always be severed, so as there might be no confusion, because the tribe of Lewie was to have the priesthood, & the redeemer was to come of that tribe of Juda. In these respects it was Gods will that this order should be kept among his people: the maintaining of the bounds was not for their possessions sake, but for the respects afore mentioned. And we in these days must about all things mark the afore-touched thing, that is to wit the said equity, which cannot be continued between man and man, unless their grounds be bounded out, so as every man may know his own possessions. And this serves as well for kingdoms & lordships, as for private possessions. It is said in the Psalm that our Lord pitched the bounds of kingdoms, at such time as it pleased him that the nations should be divided asunder. But we see how the covetousness, ambition, and insatiable greediness of princess has put all out of order, & there is not so holy a thing that can stay them from encroaching upon the bounds of their neighbors & next borders. For when they seek so to enlarge their own dominions, it is a breaking of order of nature. Behold, God has separated one nation from another: and it is to the ends that all should live, and communicate one with another, and that there might be no confused disorder: You see then how all men ought to hold themselves contented with their own bounds. But men play the loose colts their covetousness carries them away; all their seeking is to make themselves still greater. We see then that the wars which are taken in hand upon ambition, or covetousness, are as a spiting of God, by perverting the order which he has set in nature, & which he would have kept as most holy. Now then since we see such confusion, we have good cause to be sorry; & to think it no wonder though so great a mischief draw along talk after it. For when God is so despised, by the perverting of his order; needs must horrible curses ensue upon it. Thus much concerning the first point.
And here withal let us mark, that when men go about to enrich themselves by wicked and unlawful means, it is a plucking up of the bounds and limits as men term them: and that is a plain falsehood.
What is to be done then? Like as weights and measures ought to be maintained justly, & likewise coins, because that if faithfulness be not observed in them, there can be no more dealing between man & man: so are bounds and landmarks to be kept & maintained also. If weights and measures be false, there will be no more merchandise: there can be neither buying nor selling: men shall become as wild beasts among themselves. If coin be not lawful, all must needs turn to thievery & stealth. The like reason is in bounds & limits. And therefore let us mark that Gods commanding of us to maintain them is not without cause: but that under that one particular kind, he comprehends all other things: showing thereby, that we must be careful to keep the things which we know to be necessary for the maintenance of the common weal, & of loving kindness between man
& man. That is the thing which we have to remember upon this part of the text.
Also it is expounded allegorically by such as would have men to hold, themselves in all things & in all respects to antiquity. They be of opinion that God would have men to direct themselves by the laws & ordinances of their ancestors, & that nothing should be changed which had seemed to be good afore times. Yea, but we know, though a thing be ancient, is it be not also good, antiquity does but increase the evilness of it. And therefore what a thing were it, if we should be bound to observe all things without exception which our ancestors have done or said? Indeed changes are always to be feared, & we must eschew them as much as we can: but yet are the Papists so much the more fond & foolish to say, O, we may not alter the bounds which our ancestors have set: & therefore we must not now receive any new thing. Truly they misunderstand the case, in taking us to bring any novelty into the world. For what require we, but that gods word which has been at all times, should be set up again? Whereas it has been trodden under foot heretofore, & utterly forgotten; we seek to set it in, former state & authority. That is all that we desire. But under pretence of the ancient bounds & the meaning of Papists is to maintain themselves in possession of all their errors, idolatries, & abominations, which are so gross as it would pity a mans heart to think on them,& every blind folks may feel them. Seeing them that they be so willful; it is a flat mockery to allege those things in defense of their so long continued errors, which our Lord has ordained here for worldly policy, & to the end that equity & upright dealing might be maintained among men.
Let us mark then, that as touching Gods word, & as touching the doctrine of salvation, we had need of another manner of antiquity than the antiquity of men. In this case it is not for us to stand upon the decrees of our forefathers: but God must be he by whom our faith must be directed. You see then how we must resort to Gods everlastingness, if we will make a sure foundation. Nevertheless, as concerning mens laws, antiquity is to be honored, so as things be not changed upon foolish curiosity and rashness: for that were to be ever new to begin. Therefore let men hold them to the ancient laws as much as is possible. But when necessity requires alteration; there our Lords will have us to use the means that he shows & puts into our hands: & then to be willfully addicted to antiquity, is utter beastliness. As touching equity, (as Moses said here) let men beware of removing their bounds, & let every man content himself with his own & not ineroch upon his neighbor or next dweller by. Thus you see in effect what we have to mark upon this place.
Now here is another law, That one witness alone shall not be believed in any criminal case, whether it be trespass, offence, or forfeit, but that the case shall stand in the mouth of two or three witness. This law had been admitted by men, without knowing that ever Moses spoke it. For in very deed our Lord had printed the things in mens hearts, which he did set forth in writing to his people. Surely it was a special grace that he vouchsafed to take upon him the office of a lawgiver to the people of Israel. Yet notwithstanding he would not have men so brutish, as to be without these grounds of equity, even as they are contained in the law of Moses. Seeing then that there is such agreeableness, let us note that God never let mankind without some seed of uprightness remaining in them. True it is that men are sore blinded by reason of Adams sin: but yet had our Lord left still a certain discretion engraved in their hearts, and that is but only to make them inexcusable, as said St. Paul in the first chapter to the Romans. Howbeit, there was this further regard also, that mankind might be maintained, & that there might be some difference between men & beasts. That is the thing which we have to learn by the agreeableness that is found to be between the law of Moses & all the states of government that have been among all the Heathen in the world.
Moreover we must understand how it was Gods intent to ratify the thing among his own people, which was already know & observed of all men, to those intent that it might be of those more authority. For not only the consciences of the people of Israel did prove it unto them that there could be no order among men, without those things that are contained here: but also they were taught it by Gods own mouth, & therefore it behooved them to condescend to his saying with all fear & reverence. You see then that the people of Israel had a great advantage, & so have we at this day, inasmuch as we be succeeded in their room. But now let us come to that which is said here.
Our Lord will not have any one witness to be believed in any case: that is to say, he will not have his evidence credited, to give sentence upon it. Indeed witness must needs be admitted: for until they have been heard, a man can not tell what they will say. Sometimes it falls out, that four or five witnesses are brought forth in one case. & none of them all deposed according to those parties intent. And men bear themselves in hand, that they have witness in their sleeve: & yet when they have brought men forth, all is found to be but smoke. A man then may well take one witness alone: but yet must not judgment be given upon those hearing of him only. What a thing were it, if one person should be so credited that upon his bare word a man should be put to death, & be punished by law? You see it were too rigorous a thing. So then, it is not without cause that God had ordained that there should be two witnesses before a case were judged, that is to say, that a man should be convicted by two or three witnesses before sentence were given upon him as guilty, or before he were condemned to any punishment. For his speaking of three, is meant of any number above two. But by this express number, God meant to show how it were no reason that any one witness alone should be believed, & his saying so stood upon, that a body should be condemned for it: but that it is meet there should be a larger & more sufficient proof of the matter. The third witness then is not of necessity but as it were of over plus. It is all one as if he should say, If there be three witnesses, they be more than need; but at the least there must needs be two. Indeed here is no mention that the witnesses should be unblameable: but our Lord had showed already in other places, that inquisition must be made of the hatred & rancor that is among men; which ought to extend to witnesses as well as to other men: for although it be not spoken of them, yet both Moses presuppose that the witnesses must be worthy of credit, & such as have no sufficient cause in them why they should be rejected. That in effect is the thing that is contained here.
Now we be taught first & foremost by this text, that if any of us know of any evil, we must bear what it patiently until our Lord do bring it to light. For we see a number of men led with so unadvised zeal, that they think themselves to have wrong, if judgment be not given upon their bare word. O say they, I know a man that had committed such a wicked deed, I would therefore that he should be condemned for it.
Yea, but he is not yet convicted of it. I know it, said he, yea, but we must not pervert those order of nature. Let us keep ourselves therefore from running headlong to be both witnesses & judges in any case: & let us tarry till our Lord brings things to light. And very needful it is that we should so do. For we see daily examples of great numbers that are straight in a chafe if a man believe them not. Yea, but yet for all that, was not our Lord wiser than we? Then let us learnt to restrain ourselves, & remember how St. Paul says, that there are some sins which make has to come to their condemnation, as though God did thrust the men forth by the shoulders, that they might come of themselves to discover their own shame: & that there be some other sins which God reserved to himself, & those lie lurking a long time. And indeed if we considered how God governs the world; this thing were apparent enough. But what? We judge at all adventure, without consideration of our Lords doing. We be not worthy to reap those benefit of his works, seeing we have not those modesty to refrain ourselves, & to wait patiently & quietly till God have performed his work, at which time we should perceive that he was not a sleep when we were grieved that things came not forward.
You see then that sins may be committed, & some signs & tokens thereof shall come to sight, yea & it may hap that many men shall know of it. Behold there is a wicked man, & his faults arc known but yet it is not possible that he should be convicted of them by order of law. This is a sin that lied still in covert. Now of all this while (as it is said in Genesis) the party may go forth where he will, & wander in his own affection; but his sin is still at his door, & watched him surely for going out. God then lets men take their pleasure after that fashion for a time: & afterward bewrays them when it pleased him. And we see examples here of as I said afore. There arc some other sins which come to knowledge at the first push, as though God had sifted them out. Therefore we must mark this rule, that we may bridle ourselves, and not be too hasty to judge, but tarry patiently for the convenient time. Also we have to follow those rule which our Lord Jesus Christ gives us; namely that if any man have done amiss towards us, we warn him secretly ; & that if he receive not our warning we take two or three witnesses to us, that in their mouth the thing may be the better established. Now it is certain that in that place our Lord speaks of those faults that are unknown: for if there be an open offence given, so as the party may be openly convicted: it is not meant that I should say to him secretly in his ear, Sir you have done amiss. We see that our Lord Jesus Christ meaning was nothing so. As for those that allege that text nowadays when they have offended in the open face of those world, and say, Why do you not warn me of it secretly between you & me? [We answer them,] & why did not you hide yourself to do your naughtiness out of sight? You comes hither to poison a whole street; & you would have me to draw you aside into some corner to tell you of your fault. We see a number of these nice persons which know not one word of those gospel more than this text; & yet they do falsify that too. Our Lord speaks there of those sins that are unknown, & whereof they have no witnesses. Therefore it behooved us to follow the order which we hear in that behalf.
When a man had done amiss & there is none to bear witness of it, he must be admonished secretly, & have his fault laid afore him: & if he be willful, then must I take two or three witnesses with me, & prove it to his face: for otherwise it cannot be done. If we were so dealt with, we should not be so lusty as we be, at leastwise as a number of us are: but we would understand that it is our Lords will to keep us in use, & that whereas our faults come not to light at the first committing of them, but God seems willing to conceal them: the same is not without cause. And although it be a temptation that is hard for us to bear, yet both God do it to our benefit, to the intent that we should inure ourselves to patience, & strive against the evil, though we cannot discover it when we would.
Moreover let us mark also, that whereas our Lord punished not a number of faults in the sight of men, he suffers then to come to knowledge: thereby it is his will to show us, that we must walk before him, & that we must content ourselves with his record, although men know not what we be. It is said in the common proverb that a mans own conscience is as good as a thousand witnesses: and they that have said so, knew neither why nor wherefore. Yet notwithstanding
God wrested that saying out of their mouths, as if a man should draw an offender to execution. On our part we must understand, that the reason is, that inasmuch as God enlightens our consciences & is the Judge of them; we have more than a thousand witnesses. For our sins must be laid open, not only before those Angels of heaven, but also before all creatures. Seeing then that our consciences are enlightened by God, & must answer before him: let us not think it strange that it should countervail a thousand witnesses. But now let us come to that which I spoke of. It may be that I live honestly & uprightly, so as my desire is to serve God, and to discharge myself towards my neighbors also, & all this shall be ill taken, & no man will cun me thank for my labor. If it grieve me that men perceive not the soundness that is in me, & thereupon do seek the more to be known; I receive my reward in this world, as says our Lord Jesus Christ.
Nevertheless let us mark, that God to draw us to him, will oftentimes not suffer us to be known of men, but will have us to be taken for other than we be. And that is (as I said afore) to the end we should hold ourselves contented with his only record, & that those same should wey so much with us, as we might defy the whole world, so God allow of us. Mark that for one point. Again, when men grudge against us, we must have the courage and constancy to appeal continually unto God, and to take him for our sufficient warrant.
Thus you see on the one side what we have to bear in mind.
But in the meanwhile we see how the wicked do mock both God and the world, & harden themselves in their lewdness, because they be not called forth to Justice for it, nor are punished for it. For sometimes they be born with, and sometimes also our Lord holds them at that stay to increase their condemnation. Yet notwithstanding let not us be tempted to resemble them, neither let us be grieved at their escaping so from the hands of men , and that they be not condemned out of hand by order of justice. For what shall they gain by it? So little is their market mended by it, that it shall serve to increase their confusion before God, as had been said already. If our Lord bring a mans sin to knowledge, it will surely grieve him at the first, and when he shall be driven to his shifts, it will make him to look about him and to think thus with himself: What though I am fallen and have committed this fault? Is it reason that men should come and rebuke me thus roughly at the first dash?
I see such a one haunt there things more than I, and I see such a one offend more grossly than I, and yet they escape unpunished. I in the meanwhile have chanced to make a escape, rather of oversight than of any evil purpose; and must men be so rough and fierce upon me?
Such complaints and murmurings shall a man hear; or if the party that is grieved make not complaint after that manner before men, yet fails he not to repine in his heart. But we regard not the foresaid things as we ought to do. And therefore our Lord perceiving us to be in danger of falling asleep, if our misdoings should be suffered and let slip at the first: puts us into the hands of men to be corrected by Justice. And his so doing is for our benefit. For we must always come back to this saying, that God chastised those whom he loved, showing thereby that he had his eye upon them as upon his children, & that therefore he holds them the nearer to him. That is the thing whereunto it would behoove us to have an eye. Nevertheless is our Lord give the wicked the bridle, so as they heap sin upon sin before it come to those knowledge of men, & no countenance is made towards them of punishing them, it is an increasing of their condemnation, by rankling in their own poison, & the devil wholly drives hem into a reprobate sense, until they be come to their full measure. Let us see what the inhibiters of the land of Canaan fared those better by Gods bearing with them by the space of four hundred years. They were already malicious and forward, there was no faithfulness nor loyalty among them, they were extremely cruel: moreover, whoredom, extortion, & such other like things reigned among them: & for all that, God makes as though he saw it not. But what came of it? It was told Abraham that their iniquities were not yet come to the full. That saying is set down to us for a general rule. And therefore when our Lord forbears to condemn the wicked at the first push, let us assure ourselves that their iniquity is not yet full ripe. And how so? Js the sin of Gods children come to full ripeness at the first day as soon as they have done amiss? No: but our Lords intent is to chastise his children in such wise as amendment may ensue of it, that his correcting of then may serve for a salve to heal them: whereas his suffering of the wicked folks sins to come to full ripeness, is for that he punished them not but deadly. Thus you fee what we have to bear in mind, where mention is made of two or three witnesses.
Furthermore, hereby we be warned not to make delay till we be convicted by witnesses before men. Let the remorse of our own conscience be a sufficient rebuke unto us: for it is as much as if God cited us before him, & made us to be indicted, & impaneled a quest upon us, & condemned us. Both our own conscience speak to us? It is as much as if God had made great Registers of our sins, & we saw witnesses brought in against us, not one or two, but a hundred. For (as I have said already) our own conscience is of more force than a hundred witnesses. You see how every man ought to look nearly to himself, so as we wrye not our mouths when we have done amiss, under color that no man had perceived us, & that there be no witnesses that can shame us for it before men. Also let us mark, that inasmuch as our Lord had sent us his Prophets and Apostles, they be such sufficient witnesses as shall be heard before all those private persons that can be brought forth at this day against us. St. Paul speaking to the Corinthians says, that seeing he had written to them already, & told them of their faults, and both likewise again the second time: if they amend not, it was all one as if they were convicted by two or three witnesses. Yea & he used this selfsame text, you know (said he) that God had ordained that two or three witnesses should be credited. Now, I come to you again; & look how many times I speak, so many records will it be against you before the heavenly Judge. I summon you not here before men: neither will God forget the things that I do towards you: for his stirring of me up to give you warning, is to hold you the more convicted.
Now let us apply these things to ourselves, & let us understand (as I said afore) that seeing we have Moses & the Prophets, we have witnesses now. True it is, that they speak not as now before men, they let us alone and trouble us not: but yet for all that let not us fall asleep, for our flattering of ourselves will stand us in no steed, but to plunge us the deeper in Gods curse. But forasmuch as our Lord sets us these witnesses before our faces: let every of us bethink himself; & seeing we have here our Lord Jesus Christ and his Apostles, let us be the more moved to make our own inditements and to prevent Gods judgments. For if we condemn ourselves, it will be a mean to obtain favor at his hand: and our faults shall be forgiven us, if we crave pardon what unfained misliking of them, desiring to depart quite & clean from them. And not only those Prophets & Apostles shall be our witnesses before God; but also all those faithful that ever have been in the world shall reprove our unbelief & disobedience; if we become not the better by the doctrine that had been preached unto us. And for that cause both the Apostle in the twelfth to the Hebrews say, that we must have a good eye to the great and thick cloud of witnesses. He used this similitude there, which at the first may seem fond; nevertheless it is not without cause that he said there is a great
& thick cloud of witnesses, after he had made mention of the Martyrs that had suffered. For we see that the faithful were constant to death, & held out to the uttermost when men went about to turn them away from the law of God, so as they could not be made to swerve or step aside for any torments that were put unto them. All they (said he) are witnesses: As if he should say, there needs none other process against us before god, for our negligence in these days : in so much that if we faint for fear, & forsake God & his word; our process is sufficiently concluded; & information is already given against us said he. And why so? For it is not a two or three witnesses only, but a great cloud of witnesses that stand up against us, which are able even to stop our eyes. Seeing then that the case stands so with us: let us note that it behooves us to set our eyes more advisedly upon God, & to better ourselves in such wise by the things wherewith he enlightens us in his word, & by the doctrine which he will have to be confirmed unto us by such witnesses as he raised up, & daily brings forth, as we tarry not till he shame us & confound us before men: but let every of us condemn himself. Thus you see what we have to mark in making comparisons betwixt the judgments of men and the judgments of God. Namely that although men do let us alone, we must not think we have sped the better, for our inditement is thoroughly framed afore the heavenly Judge, though our faults were hidden & buried before men, so as never any mention or inkling were made of them.
Now to make a conclusion of this text, whereas he said that all cases shall be established in the mouths of two or three witnesses: it was our Lords will to speak here generally, doing us to understand that if that were not, there would be no more order among men. For if men will not be contented with two witnesses, offences must needs be fostered, & there will be every day greater disorder than other, whereby Gods wrath shall be provoked against the whole country, as had been said before. Therefore is it requisite that all matters should be stayed & concluded at the mouth of two or three witnesses. That is those drift of Moses in speaking so. Howbeit, men will allege thus: It is a dangerous matter; for false witnesses may be suborned, & if they be believed, a man may soon be oppressed, & he might be wronged in a rightful case. It is true that such allegation may be made, & examples thereof are to be seen. But yet both it not follow that there should not be some certain rule for men to direct themselves by, & to hold themselves unto, whatsoever inconveniences may be alleged.
For we see that when men be minded to do evil, they seek the dark by all the means they can, they found no trumpet, they call no witnesses to their doings. If it be a thing that is for their advantage & profit, they can skill well enough to call witnesses: but when they do evil, they hide themselves: & though they be spied, yet they go about to blear mens eyes. And what would come of it then, seeing there are so many shifts used to conceal evil doings, if two witnesses might not be admitted in a matter? Never could any thing be condemned, but all justice must needs go to wreck, & we should live together like brute beasts. Not without cause therefore both our Lord tells us here, that two or three witnesses must be credited, yea even in all cases: though it concerned a mans life an hundred times, yet ought it to stand for good. But we see how the devil had practiced continually to overthrow this order. And why? For he knows that he could not devise a better way to win us, than by covering our faults, because that by that means Gods wrath is kindled daily more & more, & every man takes those greater & more excessive liberty to do what he lists insomuch that the no punishing of his lewdness, makes him to think it lawful, & so he goes on from one wickedness to another. Yea, it becomes a common infection like those plague: if it be not remedied in time, it will poison all. In like case is it with evil deeds. That is those cause why the devil had always practiced that there might be no proof of things, or else that there might be so many starting holes, as mens offences might not come to knowledge, to be condemned.
And therefore our Lord said expressly, that the matter must be tried at the mouth of two or three witnesses. It is not Gods will that there should be any exemption in that behalf. For they that be in high degree, ought to give those greater light: & if they offend, the fault is double, & deserved to be the grievously punished. Therefore they must hold themselves to that, & there ought to be as great rigor at the least used towards them, as towards those that may better be born with all. And so let us mark, that seeing our lord had told us that two witnesses ought to be believed in all cases; it is an overthrowing of that good law, to allege that inconveniences may in few of it, as some always do, casting this doubt & that doubt to bring all things to confusion. O say they, such a thing may come of it. A man may allege that those clouds will fall out of the air. And we have seen examples thereof. For without going any further, when one [was to be punished which] went about here to overthrow Gods order, & those things that our Lord Jesus had ordained by his word: O we will none of that, said some: And why? For such an inconvenience might ensue of it. And was that inconvenience seen? No. But a man can not tell what might come. And their meaning was, that Jesus Christ should not reign by his word. After that manner did they grieve God. And under what pretence? For sooth that some inconvenience might ensue of it. Look here a devilish wisdom. Now then is we see necessity pinch us & hold us short; whatsoever impediment or quarrel do set itself against us, let us learn nevertheless to follow
Gods commandment without disobedience in word or deed. And that is a thing which we have to gather upon this text, over & beside the things that have been declared.
Now let us cast ourselves down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to hold us so within our bounds by his word, as that the great number of our vices & imperfections hinder us not from obeying his holy will, & from abiding within he lifts which he had set us, but that we may be quickened up by those witnesses which he gives us; And seeing he draws us to him by so many means, we may not be so unthankful as to drag back when he calls us, & to seek starting holes to hide our sins, & to bury them before men, but rather give him glory by confessing them, & conceive not any other hope of salvation than through his mere mercy: & that every of us may so look to himself, as we may be witnesses and Judge s to ourselves, that he may receive us to mercy, when he shall see that the evil dislikes us, and that we have not gone about to shrink away from yielding obedience unto him.
That it may please him to grant this grace not only to us, but also to all people and nations of the earth, & sea.
On Monday, the 16th of
December. 1555 The 115th Sermon, which is the fourth upon the nineteenth
Chapter
16 If a false witness rise up against any man, to bear witness against him for any transgression: 17 Then the two men that are at variance shall stand before the Lord in the presence of the high Priests and Judges that shall be in those days.
18 And the Judges shall make good inquiry, and if it be found that the false witness had given false witness against his brother: 19 Then shall you do unto him, as he meant to have done to his brother. And so you shall rid away evil from among you.
20 And others hearing thereof shall be afraid, and not do any such wicked deed among you from thenceforth
21 Your eye shall not spare him: but life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot.
We have seen heretofore after what manner God would have all things brought to end: namely by proving the truth by good record: and yet that no infinite number of witnesses should be required, but that men should hold themselves contented with twain that could bear record of the deed. For as I said, offences should abide unpunished, if men should not stand upon the record of two witnesses. Yea and we see how a number of men conceal the truth and foreswear themselves, insomuch that when the proof of a crime committed comes to trial, a man shall have much ado to find one faithful witness among three or four. Therefore if the number were not determinate, what a thing were it? Notwithstanding forasmuch as those witnesses do more in a case than the Judge himself as the common proverb said it behooves them for their part to be held in awe, and that they have no liberty given then nor gap opened to them to oppress guilt less persons. For is that might be suffered, it were better for men to be in the woods among thieves, than to be in a city where law is to be executed: for false witnesses would murder such men with their tongues, as could defend themselves from the robbers. And therefore our Lord adds, that if an un-faithful witness be falsely deposed; and that the defendant feeling himself grieved allege that the record is false and wicked: he shall be heard. Now a man may mislike of the witnesses before they give their evidence, if there be just cause, or at leastwise if there be some color: but here it is for the defendant to show that the witnessing was false.
And it is said, that both of them shall come before the High priest and the Judges that shall be in that time, and the Judges shall inquire diligently of the matter. And if they find that the guiltless person is grieved; the false dealer must be punished, yea even without any sparing: insomuch that if he appeased his neighbor of a matter of life, his own life shall answer for it: or if he intended any hurt to him, he shall forgo eye for eye, foot for foot, hand for hand: that is to say, he shall be served of the same sauce himself. That is the very effect of our Lord his meaning in this text. And let us mark that here our Lord shows us that witness bearing is a holy thing: and indeed, when witnesses are brought forth, they ought to think that it is God whom they come to serve in that deed. True it is that men may well bring then forth; but yet in the mean while, who is the founder of that order? Is not God the author thereof? Then must men have an eye to him above all. Again, he that brings forth a witness, can not say that he is to be examined in his name: But God is there to receive the oath: & when a man is made to lift up his hand when he should give evidence, he is called as it were before God. Therefore to be short, let us mark, that whensoever we bear witness in any matter of Law, we do as it were a holy deed; in respect whereof we ought to go to it with the more reverence and care. For perjury carries with it high treason against God: insomuch as we blaspheme against the name and majesty of God; And it is he, against whom the treachery is committed, and not against a creature. And that is the cause why so grievous punishment is here expressly appointed unto it, insomuch that God will not have that witness to be spared. True it is that he had an eye to the wrong and wicked dealing which he offered to the guiltless person. Nevertheless his intent is also that there should be a reverence hade to the order which he had set down for the common benefit of all men. And moreover forasmuch as he himself bears chief stroke there, he will have men to honor his majesty, and not to dally with him after that fashion. And indeed, we see how men take more liberty in forswearing themselves, than in any other misdoings. And why is that? Because they bear themselves in hand, that God will easily forgive it. Yea forsooth, as who should say he made not more account of his own glory than of all that ever concerns us. Again in all other faults men have some shame to holds them back, they be afraid least it should be proved by them, or that it should be perceived. But the wicked sort make but a mouth at it when they forswear themselves; Tush (say they) who shall ask vengeance of it? Who shall follow the suite of it? Yea, as who should say there were no GOD in heaven. Now then let us mark, that forasmuch as men take leave & dispense with themselves so easily in committing of perjury; and that it is not looked unto of men, but it is let slip without punishing: that therefore God must be fain to reserve it wholly to his own examination, and the crime must be so much the more accountable before his judgment seat, where it shall be punished double. Mark well therefore what we have to bear in mind, that every man may looks to himself, and that we may be fully resolved, that we be bound to yield record to the truth, as oft and whensoever we be called thereto: and that we defraud both God and our neighbors of that which is due unto them, when we can help them in any good case and do not; which is all one as if we robbed them of that which belongs unto them. That is an Item to them that conceal and dissemble the truth when they be required to speak it.
Furthermore let us bear in mind that our coming to do that, must be as though GOD called us before his own face, and did set down his name there before us saying, as you have any estimation of my name, see that you bear faithful record, without favor or hatred: be not led by any affection, but only do what you can to report what you know, without respect of any person. Were this well observed, we should see another manner of fear of God in all giving of evidence than we do. How great liberty so ever the world take, & although most men pass their bounds without any awe of God: yet must not this lesson be lost: but we must learnt to practice it, even with horror to behold the great blockishness which reigns every where, in that men do so mock God, and rush against him with such boldness and presumption.
And now it is said expressly, that the parties must come both into the presence of the Lord, before the priests and Judges. Whereby Moses does us to understand, that God is present at the executing of Justice, because all is done by his authority and in his name. And this text is yet very well worthy to be noted. For when men come before a Judge, they think they have hide them well, if they may deceive him: but there are very few that consider the Judge to be Gods lieutenant.
Indeed men can find in their hearts to confess that Justice is a divine thing, and that God bears chief sway therein, it costs them nothing to say so: but as for to be touched with it to the quick, and to bear well in mind that when we appear before a Judge, God both presently behold us, so as we can not conceal any thing from him, but he writes up all things in his registers, insomuch that although we be spared by men, yet we must come to account for it before God: we never think of that. But yet both this text warn us, that we must never go to law, but what intent to demean ourselves as in Gods presence: assuring ourselves that although nothing in the world be hidden from him; yet he will have men to acknowledge a certain special presence of his majesty in the order of Justice. True it is that even when men be in their chambers or in their beds, they ought to think still that they be continually in the sight of God: and al-though it be his property to search all things & to examine even the bottom of men thoughts: yet notwithstanding, it is his will to have a notable mark of his majesty and glory to appear, in the order of government which he had set in the world, by appointing Judges to be as his lieutenants and officers, and he will have men to know that he himself is there, and that he guides and governs the whole action. In the Popedom, because men know not that God is present at the executing of Justice, they have Puppets and Paintings, and Crucifixes, and I wote not what else For those beasts bear themselves in hand, that images are laymens books as they term them. But it ought to suffice us that God tells us here with his own mouth, that he himself sits in the seat of Justice where earthly men be ordained in his name; and that whereas there be Priests and Judges, he will have men to know that that is not done without him, but that he maintains that order because he had once established it among us. When we hear such doctrine proceeding out of Gods own mouth, must it not needs be that we be too too dull, and that the devil had made us stark beasts, if we be not touched with it?
Now then let us not look to have stocks and puppets set before our eyes to gaze upon: but let us have Gods lively image printed in our hearts and let us consider that seeing it is his will to have mankind governed by that mean: he both also assist it, and is at hand unto it, so as the things that are done there, are guided by him, & ought also to be referred unto him: And that when we come thither, it is to appear as it were before his majesty, as I have declared already.
And this serves, not only for earthly Justice, but also much more for the meetings that are made to the end that God should teach us by his word. For when we come hither to hear the doctrine of the Gospe1; God is much more apparently present with us therein than in the order of Justice. True it is (as I have said already) that when we come before a Judge, we come before God: but here is the spiritual doctrine whereby we should be lifted up to heaven, & mens laws are of no account here; because there is none that speaks but God. Therefore let us mark, that when we come to the Church to be taught, or when any of us opens the bible at home in his own house, Jesus Christ must needs be there as though we saw him before our eyes. Not that we must have any fleshly conceit of him: but that we must approach unto him by said, and consider how it is not in vain that he had told us, that where so ever two or three meet together in his name, there is he in the midst of them. Then let us consider that not only we be here before the Angels of heaven, but also that the son of God beholds us. And as he likes well of the confession of the faith which we make unto him; and of our obedient resorting hither to know the will of GOD his father, and to suffer ourselves to be governed by him and by his doctrine: so likewise when we come hither sainedly, so as we make none account of his word, or bear ourselves in hand that we be discharged for tarrying here an hour or twain: we must come to a reckoning for it; for we unhallowed the thing which our Lord Jesus Christ had made holy for our salvation.
Wherefore is the doctrine preached unto us? Is it that God had any profit by it? No, but for our benefit. Now if the same be disappointed through our unthankful ness; is it not a trampling of the precious stones under our feet which were offered unto us? It is the food of our souls, and we will not eat of it, but will need fast still: or rather we be filled with wind, there is no true sustenance in us. Of whom is it long but of our own leadenness, that we thrust away the grace which God did put into our hand? And therefore, that we may be the better disposed to receive the Gospel, let us understand that we must never repair to the Church , but we must think that our coming thither is to offer ourselves into Gods presence, so as our Lord Jesus
Christ may bear such sway there, yea and be so present, as it may appear that the grace and power of his holy spirit accompany him, that his word may have such force as to enter into our hearts, to touch us to the quick, and to edify us. But if we have our ears beaten with the things that are preached unto us, and in the mean while our lives be nothing answerable to the same; but we continue as cold as we were before: that comes to pass because we consider not that our Lord Jesus Christ is present to make his word available, which is uttered to us by the means of men. That is the thing which we have to gather upon this text, where it is said that the parties which are at variance must appear in the presence of the Lord.
And it is added, that they must also appear before the Priests and Judges for the time being. It is an exposition of these words of God.
And to what end serves that? That folk should not have an eye to mennes persons; but rather consider what state they represented there? Were the priests made at their own pleasure? No. No more were the Judges. GOD was the author of them both. Now then forasmuch as he had set them in that office, and governed them by his power: he will have men to know that he himself is there. And Moses will in any wise have the priests to be there: not that the evil jurisdiction is allotted unto them, (as I have declared heretofore): but to strike the greater reverence into such as hade to deal or to do in matters of so great importance. For if a man be annoyed by false witnesses, he is as good as half dead already. And therefore he was to be succored by an extraordinary means. That is the cause why God joins the Priests and the Judges together.
Yet notwithstanding it is said that the Judges shall make good inquiry of the matter. Wherein he shows that which we have seen heretofore: namely that to comfort one man, we must not grieve another. For it is no small thing to overthrow an evidence: I have told you heretofore how it is a holy thing. Now if any man abuse it, he must be punished for his labor. But yet on the other side, it must also be well known and verified that such an abuse is committed.
Therefore is it said expressly, that diligent inquiry is to be made. For it is a sore matter to alter or reverse a thing that had passed by order of Law. And for the same cause it is said, If he be found to have given false evidence, and to have practiced to do his neighbor wrong: let him be punished with the selfsame punishment, and let not their eye spare him, but ride away the evil from among you: to the end that they winch hear thereof may be afraid, and no more suck deeds be committed afterward. Here Moses notes the circumstances, which even the heathen themselves knew. For we must always come back to that which is spoken in the eight Chapter of Salomons proverbs, where it is said, that it is through Gods wisdom that kings reign and that Laws and statutes are made thereby. Therefore when as the heathen made Laws, it came not first of all of their own brain: for whereas they made fond and blockish Laws, therein God gave them the bridle, and it was to the end that men should know that when men follow their own wit, they overshoot themselves pitifully, yea even in the things that concern this present life. And what must they needs do then, when they be to pass beyond the world? In that case men are utterly blind. God then ment to show by some things, that mens wits are too weak to judge well of equine and uprightness; and yet notwithstanding, that forasmuch as he was minded to show his providence over all mankind; he inspired those with equity and uprightness, whose duty it was to make Laws & statutes. And it is the very same thing which I was about to tell unto you out of Salomons proverbs, that the wisdom of God challenges this to be her office. The heathen knew that thing well enough, affirming that Laws were Gods gift, and not the invention of man. And God wrested out that confession from them, to the intent that their unthankfulness should be the less excusable, as we see here.
For whereas Moses said, that the party shall be punished which had but even practiced against his neighbor: he said not simply, against the truth. And thereby he excludes oversight, so that if there were any error he would not have the punishment to be so grievous. Again whereas he sets down that the offender should not be spared: his meaning is that if a man spare one that had procured the death of the guiltless, he is double cruel to him that was in danger of his life.
Whereas he said that others hearing thereof shall commit no more any such act: he shows the principal end, which is also set down by evil Laws, namely that punishment should be executed for examples sake. The punishing of a thief is not only for his misdeeds sake or for the crimes sake: but also to teach others by it, and to hold them in awe, so as they may be ashamed of such dealing and abhor it. In like case is it with murders when bloodshed is revenged. And why is that?
Is it only for the faults sake that is done and past? No, but to provide for afterward that murdering and all manner of shedding of mans blood may be eschewed. You see then how punishments do serve for example. And that is a thing well worthy to be marked: for we may gather a double lesson thereof. First that such as occupy the room of Justice, ought to think themselves worthy of blame before God and the world, for all those faults which they let slip unpunished. And why? For it is an opening of the gate and a giving of liberty to all others to do the like. Behold, one that is found to be a thief, a murderer or a whoremonger, is winked at and let slip. And why? because he is pitied. And by that means the offender escapes scotfree. By reason whereof other become the bolder to do the like. For why? It is an increasing of the mischief, when men see offences escape unpunished; and the bridle is let loose which otherwise had been restrained, if evil doing had been punished without respect of persons. Behold, one adultery is committed after another, two or three murders are committed together, and three or four robberies are done one in an others neck. And who is the cause of all this? Even the Judge himself; he is the principal thief, he is the principal adulterer, he is those principal murderer. It is he that had robbed
God of his glory and men of the right which he would have to be observed, it is he that had as it were made open proclamation that offenders should make their hand and escape scot-free for it. Now then let us mark well, that whereas Moses had declared that wicked witnesses must be punished, that other men may beware by them; afrd be afraid when they hear of it, and do so such deed any more: he shows thereby, that if Judges have not the sternness to punish misdeeds without relenting, when they come to their knowledge; they be the cause of all the mischief that are committed afterward.
For they did as it were give leave to them, in that they punished not the party as they ought to have done, whom they saw to have offended. And therefore let them look well to their charge unless they will be blamed as procurers of horrible confusion above all other men, for want of executing of Justice as they should have done. Let that serve for one point.
And herewith all we be taught further, that we must learn to make our gain of other mens harms. The punishments of other men for their offences must be a bridle to us, or else we be very blind, for they be as looking glasses unto us. When we see a thief punished, it is as a warning given unto us by our Lord, to put us in mind that robbery is condemned before him. The same is to be said of murders, of adulteries, and of other like things. True it is that even without those examples we ought to be wise enough to restrain ourselves: but yet if we be so hard hearted and negligent, as not to have sufficient regard of the bridling of ourselves without warning by such visible examples: at leastwise let us learn to fare the better by those things, when they be added for our help. But when a thief is whipped or hanged, or when a murderer is beheaded, if the sight thereof wey no further with us than to make us retrain for fear of men or for fear of punishment by order of Law: it is a small matter, and we be never the better by it. Nay, we must steppe one steppe further: which is, to confider that GOD who reigns over us in heaven, will have the punishments of offenders to be as lively pictures to show us that murderers, & thieves, and all such like, shall not escape his hand, but that although they be not punished here beneath, yet they must come at length before the heavenly Judge. Let us then consider that: and let us take such warning by it, as every of us may bridle ourselves.
For that is the second point whereto we must come, if we intend to receive good instruction by any of the punishments that are executed upon mens crimes and misdeeds. Yea and let us not tarry till men set to their hands: but whensoever GOD executes his judgments, let us awake to think upon them more advisedly, as Saint Paul exhorts us.
Beware (said he) that no man deceives you: for by reason of such things does Gods wrath come upon the disobedient. He said not that the disobedient shall be punished by earthly Justice, for many times
Justice sleeps upon earth, and is not executed with such force and liveliness as were requisite. But Saint Paul said, that Gods wrath is wont to come upon the disobedient; and therefore take heed (says he) that vain worries deceive you not. And in that place he speaks of Theft, Murder, Whoredom. O, will some say, It is lawful for a man to revenge himself: and if a man have done me a displeasure, I may requite him with the like. Likewise concerning Lechery, the despisers of GOD and these lewd persons which are not worthy to go upon the ground, say it is but a natural sin. But Saint Paul said, Look well about you, and although evil deeds escape unpunished in this world, think not that GOD will therefore omit his duty: all things must come to account before him. Nevertheless, when you see that he lays his hand upon an offender; let it be as a summoning to every of you, and let it do you to wit, that his grunting of you the favor to see other folks punished before your faces, is to the end you benefit yourselves by his correction. And so you see what we have to mark in that Moses said that the punishing of crimes must serve for common example and instruction, yea even when they be but heard of.
Now besides our Lords chastising of such as have offended; he does also make us to hear of his Justice by his word, in that the threats of his Law be daily rehearsed unto us; and in that we be told of the examples which arc set down in the holy scripture, concerning such as have been punished at Gods hand: and are not we too too dullwitted if we take no heed by them? Albeit that GOD spoke not at all, but only wrought in the punishing of murderers, thieves, blasphemers, perjurers, adulterers, and whoremongers: yet ought we not to be so blockish as to take no heed by it. But now seeing that God by stretching out his arm after that fashion against the transgressors of his Law and ordinance, does put us in mind that his so doing is not for naught, but rather to call us to amendment: must it not needs be that we be too too hard hearted, if we continue still in our former state? Nay let us follow that which Moses tells us here; and learn to open our ears when God speaks unto us, and to mark well not only the examples of the punishments which we see presently executed upon the wicked: but also all the examples that have been since the beginning of the world, so as we may apply them to our own use, & learn by them to live in awe, that no such act may be committed among us. For he said not here that the punishing of misdeeds shall be to the end that all men should only condemn them in words: but to the end that all men should be afraid and do no more so. And that is a thing very worthy to be well noted. For we bear ourselves in hand that it is enough for us to have condemned a crime, and to have liked well of the Justice that is executed for it. O (say we) he deserved it right well. We condemn another man, and in the mean while we ourselves are oftentimes more faulty than he. But God will have every man to be his own Judge. Therefore when we see offences punished, let us be afraid, and let us restrain ourselves, that no such things be done among us any more. You see then that that was one thing more which we had to remember upon this text.
And let us, mark that whereas here is mention made of fear, although
Moses treat but of outward government, yet must we conceive a better kind of fear, that is to wit a reverend awe of God. To say the truth, the only fear which we have of punishment would not suffice.
It were too slender a thing, and God should be too ill served at our hands, if there were none other end yet nevertheless, because of our infirmity, the punishments that are executed ought to be as provocations unto us, to live in the more awe. Good reason would that the love of GOD should go before, and that the reverence which we bear unto him, should breed an earnest desire in us to fashion ourselves all wholly to his righteousness; but forasmuch as we be slothful and slow: God vouchsafed us this help for our weakness, that we may take warning to amend, by all the punishments which he executes. Alas that I should be so made as to go make ware willfully against GOD. I know by such an example which he had given me, that he abhors such a crime: and shall I now run headlong into it?
Were it not an open fighting against him, if I should deal so against all wit and reason? You see then how we ought to be restrained by the chastisements which GOD executes and that the fear of him ought to bear such sway in us, as to make us in devour to fashion ourselves according to his righteousness, and to submit ourselves to his good will.
But now let us come to the punishment that Moses adds. His laying is that there shall be Life for life, Eye for eye, Tooth for tooth, Foot for foot, and Hand for hand. As if he should say, that he which had gone about to do his neighbor harm, shall be served of the same sauce himself. For when one man practices an others death, if he should be but put to his fine, and so discharged of it for a piece of money without answering any further: what a thing were it? Is all the goods of any man able to countervail the life of an other?
Peradventure the party whole life is sought is but a Poor man that had nothing: but yet is he such a creature as is fashioned after the image of God. There comes a rich man to oppress him, and indeed, the poor soul is as good as half dead a forehand, if he be oppressed by false witness.
Now if it be said, yea, but his adversary is a rich man, he may well make him good recompense: what recompense I pray you, can be made for a mans life? Therefore our Lord minding to take away all such shifts said, that if any man has practiced the death of his neighbor, he himself shall die for for it without any pity or companion. If he have gone about to hurt him in his eye, or in his arm, or in his foot, he himself must abide the like punishment in himself: that is to say, if I have gone about to do any reproach, or dishonesty to my neighbor; the shame thereof must light upon myself. We see as now whereat GOD aimed. Like as when he sets down the Law concerning women with child in the xxi. of Exodus, he said that if a man have hurt them, and any mischance follow thereof, the party that had done the hurt shall be punished for it: so also does he add here, eye for eye, tooth for tooth, foot for foot, and hand for hand. As if he should say, no recompense is to be admitted in that behalf: the purse must not be pinched, but the life itself must answer for it, at leastwise if the deed concern life. And so we see now in effect, how it had ever been Gods will, to show that he sets great store by mans life, as he will declare it, yet better hereafter: but yet we have here a good record thereof in the meanwhile.
Moreover he shows that we must have no respect of persons: but that although a man be never so well able to forbear money to save himself withal; yet must not that be admitted in matters of Justice.
Let ransoming be let alone for ware matters: But in cases of Law, faults must be regarded as they be indeed. If the fault be such as may be punished by fine or amercement, and that the Law will bear it; very well, it is good reason it should be so. But if it be a crime that deserves death, and that the Law itself do judge a man to death for it: if the punishment of death be turned into a fine, under color that the party offended shall be come wealthy, or for that it seems better that it should be so; those law is by that mean perverted, and the common order is altered by having respect of persons: and so all goes to confusion. And therefore let us mark well, that whereas our Lord had said, life for life, eye for eye, and so forth: he had showed us that in judging, there must no regard be hade of the persons that are to be condemned. But if it be not a matter of life and death, but a single misdeed or trespass (as they term it) that is to say, a light fault and such a one as deserves not the punishment of death: it is to be punished according to those quality of the offence , and according to the Law provided in that behalf. But if it be a deadly crime, the Judge must shut his eyes as in respect of the person, and deem simply of the crime and deed itself: accordingly also as it is said here, that no pity must be showed in that behalf. For the alleging of mercy and pity toward offenders, is a thing that always deceives many men. What, say they? Should we not be pitiful? Would not God that we should resemble him? Seeing it is said, that if we be his children we must be kind hearted and inclined to pity and compassion; is it not a bare to all rigor? Yes, but though it be said that we must pity the party, yet is it not meant that the fault should be unpunished. If a malefactor be brought afore a Judge sitting upon the bench, the Judge may well he sorry to see a poor creature that is shaped after the image of God, to go, to destruction. Yea, he must be moved therewith, and have pity and compassion of him. But yet for all that, he must also look to his commission, what charge he had received, and he must do Justice.
He sits upon the bench to punish offenders, it is not now for him to show pity, or to allege any such thing. Now then it is Gods will here to cut off all by shifts of pity and compassion that can be alleged; and to show that Justice ought to have his course, so as in examining of crimes and misdeeds, the Judge must be blind as in respect of persons, and have both his eyes set fast upon the deed, and upon the desert of the case. Yea and to the end there should be no gainsaying; let us mark that here God had used a word wherein there is some show of virtue, saying: Your eye shall not spare him, neither shall you have any pity on him. How so? It is said that our eye ought not to spare him, not our heart to pity him. And what is to follow then, but such extreme rigor as is next cousin to cruelty? Indeed so will men think. But yet is this rigor acceptable to GOD. For we must call to mind how Salomon said, that he which justifies the wicked is as faulty before GOD, as he that condemns the innocent. Is it not a great and ugly abomination, that a silly innocent should be condemned to death? Yes: and yet if an offender be let go, God mislikes it as much as the shedding of guiltless blood. So then, let us not deceive ourselves any more, under the shadow and color of any of these fair pretences that are made at all adventure. There are that abuse the holy scriptures by wresting them every way; and this pity is alleged continually though they wote not why nor wherefore. Now then let us understand, that as GOD commands us to be merciful, so he showed us after what manner and how far forth he allows our mercy: that is to wit, so far forth as the course of Justice be not let. Yea and let us look upon ourselves. Is it gentleness to be cruel to one man for the sparing of another? Behold, there are two men, both of them be my neighbors, we be all three created after the image of God, we be all of one nature, they be my flesh and my bone as well the one as the other: one of these plays the false witness of purpose to have his neighbor put to death, and it is not long of him that his neighbor is not dead already: Hereupon one comes unto me and says, 0 sir, you must have pity upon him. Very well: I shall be pitiful to the one and cruel to the other. You see how the poor man which was at deaths door is preserved by miracle, and shall I now go sell away his life so good cheap? Is it not an horrible matter that mercy should be pretended after that sort? Yes. But if we were well advised and had good stay of our affections surely we would never pity any such crime, for any mans upbraiding of us with cruelty. But it is yet far worse when a false witness steps up against his neighbor: for that is much more than the oppressing of some one man privilege, that is fallen in his danger. For if the silly soul being so falsely accused, had been executed: by whose hand had he been punished? The Judges had been half accessory, Gods wrath had been provoked against the whole country, and moreover a gape had been opened for the like inconveniences ever after. A false witness therefore sins not against one or two, nor against two or three: but first against his adversary, secondly against the Law, and thirdly against his whole Country, in that he provokes Gods wrath against it. For his intent is to deface
Justice, and (as much as in him lies) to put all things to havoc. Now then if the Judge have pity upon him; he shows himself to bear neither love nor fear unto GOD, nor reverence unto Justice. For he ought to think thus with himself: Of whom had it been long that I had not been guilty of manslaughter, if I had judged an innocent to death? Indeed I had not done it wittingly: but yet had I not been excusable for all that. Then was I in danger to have been guilty of murder, and in what case were I then, if I should suffer such a fault to scape unpunished? Now then if a Judge bethink him not of there things: it is a token that he has no fear of God in him. Therefore it behooves us so much the more to mark well this saying of Moses, that judges eye must not spare the panic that has done a fault worthy of punishment. For it is but cruelty to use such wrongful mercy, as makes us to run headlong to the breaking of all order set by God, and fall uprightness among men.
Now let us kneel down before the majesty of our good God with acknowledgment of sins, praying him to make us so to feel them, as we may be drawn to true repentance, and learn more and more to repair unto him, not tarrying till he hale us thither by force, but seeing he vouchsafes to allure us so gently by his word, let us come willingly unto him, and provoking ourselves forward, become our own judges, that in condemning ourselves we may seek to be acquit by his mercy: And that it may please him to guide us in the meantime, as that being rid of our wicked affections, & cares that hold us back from coming to him; we may show by our deeds that we be his true children, and that we bear the mark of his holy spirit.
That it may please him to grant this grace, not only to us but also to all people and nations of the earth, &c.
On Tuesday, the 17th of
December 1555 The 116th Sermon, which is the fifth upon the nineteenth Chapter, and the first upon the twentieth Chapter
19 You shall do unto him as he meant to have done to his brother: and so you shall rid away evil from among you.
20 And others hearing thereof shall be afraid, and not do any such wicked deed among you from thenceforth.
21 Your eye shall not spare him, but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
The twentieth Chapter
When thou goes forth to war against your enemies, and you sees horses and Chariots, and a greater multitude of people than yourself, be not afraid of them. For the Lord your God which has brought you up out of the land of Egypt, is with you.
2 And when you come near to give battle: then shall the Priest come forth and speak to the people, 3 And say unto them: Hearken O Israel, now that you be come hither this day to give battle to your enemies, let not your hearts faint, be not afraid, neither be you discouraged or abashed at the sight of them.
4 For the Lord your God goes with you, to fight for you against your enemies, and to preserve you.
We saw yesterday what punishment God ordained for such, as practice mischief against their neighbors And that concerns judges and such as have the sword of Justice in their hand. But as for us, we for our part ought to suffer the wrongs patiently that are done unto us. Or else if we pursue them that they may be punished, it must not be done of malicious spite, nor with desire of revenge: but to the intent that the party which is to be punished, may be kept from offending any more afterward; and also that no outrageous or violent dealings may be suffered, least others should grow bold to do so too; but that all men may be made to stand in fear, by beholding the example of him that is punished. And by this mans we see how the doctrine of our Lord Jesus Christ, agrees very well with the doctrine of the Law. For he tells us that we must not resist evil.
The Law commands that he which procures the death of his Neighbour, shall be put to death, and not be spared. Now at the first sight here seems to be some contrariety. But we must consider to whom our Lords speaks, when he says that the offender must be punished: namely that he speaks to those whom he has put in authority. When he said, resist not evil with evil: his meaning is that every of us should live quietly, and put up wrongs patiently, rather than requite like for like. And that is the cause why he says in the fifth of Matthew, you have heard how it has been said to the men of old time, An eye for an eye, and a hands for a hand: but I say unto you, if a man strike you on the one cheek, turn him the other also: and if a man take away your Cloak be willing to give him your Coat too: or if he take away your Coat give him your Cloak too. We see how the Jews abused the said Law. For under pretence that GOD would have no injuries to scape unpunished, they bare themselves in hand that every man might seek to be revenged of his enemies. But we must in anywise put a difference between the laws of policy, and the Laws of GOD, which require a perfection, and serve to rule our hearts and affections by, so as it is not Lawful to procure harms to any man, though he have deserved it. The civil Law and earthly policy give men leave to seek amends of the wrongs done unto them; and the judge is bound to satisfy their demand: but yet for all that, is the party that is wronged have a malicious heart, and his accusing of his enemies is to be revenged of him; he is not excused before God.
Although he have right ministered unto him before men, and they say that his cause is good and lawful; yet for all that does GOD condemn him. And why so? Because (as I told you before) we must be patient. For what virtue is it, to be friendly to such as love us, and to wish no evil to such as do us pleasure and service? Do not the heathen as much? But if men vex us and put us to shame and trouble, and we bear with it; endeavoring to overcome their evil by doing good then do we show ourselves to be Gods children, and followers of his example who causes his day sun to shine both upon good and bad. Therefore let us first mark this fore touched difference between the Laws of policy and the Law of GOD, which is spiritual, and serves to rule all the affections of a mans heart. Now in policy, there is no more to be looked for, but that no man attempt anything against his neighbour, that men do one an other no harm, that men work no displeasure one to an other, neither in goods, nor in person, nor in name, and that whosoever offends, be punished.
But when GOD shows us how we should live, he said not only refrain yourselves from evil, and let him that offends be punished: but he tells us also, that it is not lawful for us to look upon a woman with fleshly lust of desiring to commit uncleanness with her: nor to hate our Neighbour any more than to murder him. You see then how the Law of GOD mounts higher than the earthly policy. God will have us to walk before him in all pureness. In so much that, besides that it is not lawful for us to assault our Neighbour, or to hate him without cause: Nay not then, when we have just cause and covertures for the same to the worldward. For we must even then not only forgive the wrongs that are done us, and not requite like for like; but also pray for our enemies: and although they speak evil of us, and could find in their hearts that we perished a hundred times; Yet must we work their welfare to the uttermost of our powers. Mark that for one point.
Indeed it is a very hard thing to bridle our affections after such a sort, as to desire the welfare of our enemy when he has gone about to do us harm: but yet must we strain ourselves to do it. For though we feel a gain striving in us, yet will not that settle us for an excuse: neither must we do as the Papists do, who perceiving this to be clean contrary to mans nature, have gone about to salve it with this gloss, that it was a counsel, and not a plain and express commandment: and that is a manifest blaspheming of God. For he said, that if we will be taken for his children, we must fashion ourselves after his goodness in pardoning those that have offended him. Therefore let us not have eye to our own strengths, nor to the inclination of our own nature: but if we feels any heartburning in ourselves; or be desirous of revenge through heat of impatience when a man has vexed us: Let us resort to our GOD, praying him to overmaster the excessive passions that are in us; and to give us the spirit of meekness when we be in such heats, that we may become patient, as the harm or injury be not too hard and cumbersome for us to bear, but that we may pass it over mildly. After that manner ought we to deal. And therefore let us learn to beware that we beguile not ourselves with vain colors.
Seeing that our Lord has given us a good Law; Let us not turn it upside down by pretending our own wicked and corrupt affections for an excuse: Yea and let us mark, that mans nature is so frowardly despised, that if they look not very narrowly to themselves, they shall always abuse the name of GOD. The Law which I expounded
Yesterday, namely that the party which shall have practiced the death of any innocent person, is not to be born withal, is very rightful. But yet for all that, is it meet that we should have leave to avenge ourselves? Should the bridle be laid loose in our necks to requite evil for evil; No finely. And yet do men make it their excuse.
We see then that naturally we should be ever inclined to abuse Gods name: and therefore we have so much the more need to be watchful, and to consider at what end God aimed in say this or that, that is, that we should not be blind therein. For it will not avail us at all, if we make as though we saw it not. And therefore let us first and foremost correct our vices, and lay aside all our wicked affections: and then may we use the laws that are good and holy. As for example: If a man deal by order of law; and in the meanwhile have his heart full of rancor, so as he seek to overthrow his many by crooked means: It is a wicked manner of proceeding, and condemned of God. Yet notwithstanding, it is almost an ordinary custom. For there are few that go to law, which are not enemies one to an other, according to this common said saw, that suite in law and friendship do seldom match together. And yet for all that, if a man have any such heartburning, he offends God. Yea, but he uses the mean of justice and is not that lawful; Is not that manner of dealing permitted? Yes: but it would behoove us first, of all to have our wicked affections subdued according to this saying, that all Gods creatures are good to such as are of a pure and clean heart. Saint Paul speaks there of meats; but we may apply the same saying to all other things, namely that when so ever God appoints any thing to our use, the same is good and behoove full; yea verily, so we on our side defile it not by our wicked affections. If we have any filth in us, by and by all that ever we touch becomes filthy out of hand. You see that the order of Justice is a holy thing, appointed of GOD to our use and benefit: and yet if I have a spiteful heart, and bear any malice to mine adversary; then do i defile the thing which God had dedicated to a holy use, and which was pure and clean of itself. And therefore let us learn to reform our wicked affections. When wee have done so, then may we say that the thing which GOD has ordained, is good and profitable to us: For we turn it not contrary to his meaning and will. That is the thing which we have to remember in effect concerning the Text that was treated of yesterday.
Now let us come to that which GOD adds concerning matters of war.
When you goes out against your enemies (said he) be not afraid nor dismayed at them, though your set them more strong than yourself, though the number of their people be far greater than yours, and though they have both chariots and horses: that is to say, Although they be better furnished and bred of all things than you are; yet let nor your heart shrink for all that. And he adds the reason: For your God (says he) goes with you, and it is he which brought you out of the Land of Egypt. Therefore put you your trust in his goodness and might. Now, we must presuppose, that in so saying GOD gives not leave & liberty to his people to make war when they list at their own pleasure: but only upon just cause. As for example, when the Jews entered into the Land of Chanaan, they made no war but by the express commandment of God: in so much that they were forbidden to save any of the people of that country alive, and it behooved them to put all to the sword saving the young infants and women which were reserved to make slaves of: but as for the men, they were all appointed to the sword; for God had given that judgment upon them, and not without cause. For it was a great matter that he had born with them so long a time; and yet that they continued stubborn and unreformable still. Besides this, when the people of Israel had once made a full conquest of the land of Chanaan which was given them to inherit: then might they sit at rest; and they might not make any invasion upon their neighbors unless they were troubled by them, as indeed it fell out afterward: yet is it true that the people of Israel never possessed the whole Land that was given them. And that was through their own fault and unthankfulness, so as they were ever in trouble and vexation unto the time of David. Did David subdue all his enemies? Did he set the people in full possession of the heritage that had been promised them? If he had done so, then was he to make war by and by upon his neighbors: howbeit not by picking any quarrels to them, nor to seek to enlarge his kingdom by conquest.
But he was provoked unto it; and therefore he was to maintain the stare of his own people. And so let us mark that this text treats of such wars as GOD allows, as when a Prince is unjustly assailed, then may he withstand his enemy by force. For why? The man that enterprises to trouble are other bodies possession, or the territory of a City, or the provinces of a country; is no better than a robber. True it is, that men indeed call them Kings and Princess, but yet are they but honorable thieves indeed, which do so abuse the power that GOD has given them; and are not contented with their own bounds, but will needs enlarge them without just cause or titles. Such then are but Robbers. And as a judge ought to punish a thief or a robber: so likewise they that have the power ordained of God, may enter into arms against all such as fall to troubling and vexing of their subjects; and such manner of wars are not only lawful but also of necessity to be undertaken by them. It is not without cause then that God does encourage his people, saying that they must not be faint hearted and cowardly when they go to war against their enemies.
That is the thing which we have to mark first of all, least we might surmise that Gods will is to help such as maintain an evil cause: for then should he renounce himself. And therefore when so ever he promises to be with his people; his meaning is that their quarrel must be just and reasonable. And hereupon we may gather by the way, that it is lawful to make war upon necessity, conditionally that the war be to none other end than to procure peace &to obtain it.
There are same fantastical persons which imagine that this serves but for the old testament, and that the case stands not alike to in there days. But we must make this a general rule, that whereas God grants to succor his people against their enemies; his promising to do so, is not for once only, but forever. Indeed it is promised that under the reign of our lord Jesus Christ, swords and spears shall be turned into Plowshares and Coulters, and that there shall be no more annoyance nor violence . That is very true as in respect of such as shall be truly converted and reformed by the spirit of God. For if we will be Christians, we must become as Lambs. Insomuch as it is said expressly, that the Bear and the Lion shall dwell together, & that a little babe shall rule them both. This must be understood of such as God shall have changed and renewed by his holy spirit. But we see that so far off is it that the world is converted to God, when the Gospel is preached, or that all of them change their manners: that many of the become worse and worse, and other some more and more envenomed, having heard Gods word: and therefore worthy are they to be delivered up to Satan through a reprobate sense, because they have hardened their hearts against God, & have manifestly despised him, by refusing the grace that is offered them. Is it not reason (that premises considered) that God also should turn away from them, and that Satan should draw them and carry them away into all evil? Mark I pray you how a number of people become worse and worse after they have heard the preaching of Gospel. All then are not so converted as to become Lambs: but rather their rage is inflamed more & more. And therefore forasmuch as there are wicked men continually in this world, yea & the Princess themselves are so called away by their own ambition, covetousness, and other wicked lusts, that they keep no measure in their doings, but will needs turn all things upside down, and make havoc of all, for that satisfying of their own wicked wills: God has left the use of the sword to men of authority & ordained that they should be strong handed, as S. Paul declares. Whereupon it is to be concluded, that if a war be lawful, this promise of Gods stands in force still. For otherwise what a thing were it? True it is that we ought to possess our souls in patience, as our Lord Jesus Christ faith: but yet does it not follow, that therefore the office of the magistrates should cease, & that his arming of them is to no purpose, & that they should be but as idols. Nay rather they ought to hazard their lives so far as God enables them, when so ever their subjects are assaulted & tormented. And for this cause I have stood the longer upon this text, to the end we might know that faithful Princess have Gods promise still at this day, that he will be their guide in the time of war, and take their part when they be to fight with their enemies, & give the victory to the intent they should allure themselves of his help, and always flee to him for refuge. And so you see how that is one point which we have to mark upon this text.
Never the later we must understand also, that there is no war just, unless God be the author of it. For if we intend to be armed with the strength of his hand, we must also ask counsel at his mouth: & his spirit must be the over ruler of the advise which we have taken: for we see that all enterprises are accursed, which men do take in hand upon their own head, without inquiring of his will. As for example, when the Jews made leagues with the Realm of Egypt, or entered any other familiarity with them, Cursed be those (said he) which weave a web, but not by mine advise. And by and by he adds the exposition, yea (said he,) for you determine upon matters without taking counsel at my mouth; that is to say, without considering by my word whether the thing be lawful or no. You will not hold yourselves to my will, nor fuller my spirit to be your governor, or to have the overruling of you: Wo to you therefore, said he. And the Realm of Egypt shall be as a Reed that will break under you if you lean unto it, it shall serve but to break your necks; yea and it shall prick you like a sharp reed that runs into the hand of him that leans upon it. Then let us mark, that if we intend to be succored by our God, we must fashion ourselves wholly to his will, and not attempt any thing which is not permitted by his word, or which we be not sure that he allows. And then may we throughly assure ourselves, that he will be on our side, and that we shall be so sensed with his power, that we shall get the upper hand of all our enemies.
But it behooves us to weigh well the words are set down here.
Although you see that your enemies are stronger than you (said he) and far better furnished with horses and Chariots, and that they have a greater number of people; yet be not afraid. Hereby he shows (as king Josaphat declared) that we must not measure Gods power by the things that are seen with our eyes, for it is no harder matter with him to discomfit an so host of an hundred thousand men, than to discomfit an handful, or to give victory to a dozen persons as well as if they were a great army. The thing move thus is this: If we be well furnished of worldly strength, then we think that God helps us and favors us: but if we be bare & naked, and our enemies too strong for us; then are we dismayed. And why? Because we bind God to these inferior means, and we bear ourselves in hand that he can do nothing, unless he tell afore hand how and wherewith he will do it, and that he give us a good pawn of it as they say. But that is too great an embacing of his mightiness, and a turning of all order upside down. For how that God be honored at our hands? Even by continuing undismayed, though our enemies be too strong and mighty; for God needs no more but to blow upon them, and by and by all their power is dasht. The thing wherein God shows himself almighty, is that the creatures which seem to be of most power are able to do nothing at all, but God makes every whit of it to vanish away. If God could do no more but say, I will be a let to men that they shall not advance themselves, I will take away their courage and scatter them: it were a small thing: but he has diverse ways to succor those that are his. Sometime he sets our enemies on such a fire, that they be as mad folks against us or else they have all things in a readiness against us: and sometime when they have practiced to overthrow us, he lets them have been like Lions, by meaner whereof they be imaged with such fury, that by all likelihood they must needs bear down all things before them like thunder. Has he permitted all this? Yet when it comes to the very push: then shall they have no strength at all, insomuch that the things which they had purposed, shall vanish away. Although they come onward so terribly at the first, as that they make all things to quake again: yet will he strike the sword out of their hand, so as they shall not be able to put any thing in execution: to be short, they shall slide away like water. Therefore let us mark here, that in such cases we must weigh well the power of God, not doubting but that when he shall have suffered men to advance themselves, and all things to be fully furnished according to their desire; he will dash it all under foot. Mark that for one point.
True it is that when we fall to the considering of our own state and condition, we must not imagine that God is not merciful towards us, so we have our recourse to him. Yet notwithstanding, now and then to give the greater gloss to his own goodness and power, he will suffer us to be in some distress: insomuch that when we look about us , we shall cry out alas, how shall I do, what will become of me? We shall not know to whom we may betake ourselves: and when we have made all the shifts we can we shall be as folks half vanquished afore hand. But our God has wherewith to supply all our wants: only let us tarry his leisure and say with Josaphat, It is as easy for our God to give victory to a final number against an infinite number, as to give victory to a great army against a few folk all is one with him. So then, let us trust in him, let us stay ourselves upon his strength, and let us not doubt but he will give us wherewith to withstand all temptations that shall be laid afore us. And specially when Satan goes about to weaken our courages, and to cast us into despair: let us refill that.
Thus you see what we have to remember upon this saying here, that although our enemies be never so strong, and never so able to overcome us: yet we must not be dismayed at it.
And indeed, we must take this for a general rule, that the welfare of the Church consists neither in horses, nor in Chariots, nor in Spears nor in any manner of armor or artillery but in the power of God, as is oftentimes vouched by the Prophets. And it is a lesson which is more than necessary for us: For if we should triumph to the worldward, and were of such power as were glorious to see too: what a thing were it? Gods glory should be diminished among us, and we would surmise ourselves to be preserved by our own means, so as we would not call earnestly upon God as were requisite we should, but our calling upon him would be but in way of Ceremony, or rather our hearts would be puffed up with pride and overweening. Now because we be so given to this over loftiness, God brings us low. And for the bringing thereof to pass, his will is to have us to be as sheep among wolves, destitute of all force and furniture, and hemmed in on all sides with such enemies, as are armed, furnished, and fenced in all points: so as by all likelihood we be as sheep that are dragged everyday to the slaughterhouse and have the knife setted continually to our throat to kill us. Since we be in such state, let us understand that our Lord will be glorified by us, and that he calls us to him, to the end that we resting wholly upon him, and putting all our trust in his goodness and protection, should call upon him, when we see the necessity pinch us, as they that should not know where to become, if he should not reach out his arm to helps us. Thus you see after what manner we ought to put this lesson in use, where it is said that in considering the power of our enemies, we must not be discouraged at it, be it never so great.
And let us mark how Moses uses many words here; the cause whereof is, that we cannot by and by overcome the fear wherewith we be caught when any peril seems to be towards us. You shall not fear it said he; your heart shall not quail, nor shrink, you shall not be dismayed at it; you shall not be afraid of it. See how he uses four sundry terms, to betoken one only thing. And yet is it no superfluity of speech. Whereat then did he look? Let every of us examine our own hearts and we shall find that God does not without cause stand so much upon this point, namely; we must not be afraid, nor astonished, nor dismayed, nor out of heart, nor discouraged, when we see the force & puiflance of our enemies. Truth it is that as long as we are far from blows, we can sleep soundly enough, and a man would wonder to see how blockish we be: and we bear ourselves in hand that newer any danger can come near us. But if it come to good earnest, and that we be once pinched: then it would pity ones heart to see how far we be out of countenance. Let GOD comfort us, and let him encourage us never so much, and all will not cheer up our hearts. For why? we be fore possessed with fearfulness which bears such sway in us, as we cannot be relieved of our discouragement. We see in what taking Achaz was; when he saw the City Jerusalem at the point to be besieged. Albeit that the Prophet Esay being sent unto him: promised him deliverance in that name of God: yet was he still like the leaf of a tree, as the similitude likens him in the same place, insomuch that he was in unquietness and vexation of mind, yea and quite besides himself for fear. True it is that he went about to repair the bulwarks of the city: but yet nevertheless he quaked still for fear.
Be of good courage (said the Prophet to him) and fear not. Indeed you has two mighty Kings against you: for the king of Syria had ailed himself with the king of Israel. Well, well, indeed it is their meaning to burn up all: but yet for all that they be no better than a couple of smoking fire brands that do nothing else but smoke. There is some likelihood that they should make havoc of all things: but all this is nothing, God will set a stop in their way, be you quiet and still. Yet notwithstanding, this wretched man was so fore afraid, that he could not take any comfort. True it is that he did set a good face upon the matter, and he played the hypocrite so stoutly, that he would not ask a miracle when GOD offered it him. Demand some token of your God, said the Prophet. What, said he, shall I tempt my GOD? And yet nevertheless, he tempted him through his unbelief. And the Prophet
Esay said unto him, Is it not enough for you to tempt the Lord, but you must also grieve those whom, he sends unto you, O you house of David? You royal and holy house, ought there to be such hypocrisy among you? Now since we see such an example in the successor of David who was a figure of our Lord Jesus Christ, let us bethink ourselves well, and understand that when we be so astonished, there is no way nor remedy to cheer up our hearts again, but by Gods own working after a marvelous fashion. And the case stands so with us, that we have such a root of unbelief in us, that until such time as we be grounded in GOD and in his promises, every fisking of a fly before our eyes will make us by and by afraid, accordingly as it is said that the wicked shall tremble for fear when no man pursues him. And we see that among other curses of the law, God threatens such as lean not unto him, that they shall be ever in a maze, not knowing where to become. Seeing then that this infirmity is so rooted in us by nature, let us learn to arm ourselves against it.
And moreover, let no fear so overmaster us when we come in danger, but that we may wade out of it again. And that we may so do, let us mark how it is said here, Be not dismayed, let not your hearts faint, be not discouraged. When as our Lord uses such manner of speech, it is all one as if he said, Go to, If I said no more to you but be not afraid: it ought to suffice you. But I see well that you will not cease to be afraid, even when you be allured on my behalf. Now therefore pluck up a good heart, and gather new strength to you, and stand to your tackling so stoutly, as you may in the end get the upper hand of all temptations that come before you. And hereby we be done to understand in few words, what we have to do when we see such trouble of mind in ourselves, that we cannot be comforted again out of hand. If one promise of God be not enough for us; let us got to another: and so forth to a third: yea and let us enforce ourselves to get the upper hand of all distress, so as the seed of unbelief may be utterly rooted out of our hearts. After that manner must we deal.
When a man has heard one of Gods promises, if his mind be still out of quiet, let him strive with himself, and bethink himself thus: Although I be weak, yet must I not feed mine own folly, but I must strengthen myself in God. And how may I do that? Indeed I am too unthankful if quiet not myself with any one promise of his. Is not the very opening of Gods mouth enough for me? Am I not too too froward, if I believe not his saying? Yes: but for as much as this cursed unbelief reigns in me, I must fight against it: and the harder that the battle is, the more must we enforce ourselves. Then must God be honored at my hand, even in despite of the misbelieve that is in me; so as his promise may prevail and I perceive the fruit thereof in me. And how so? [If one promise will not serve,) we must take a second. It is not once only that my God has said, I will help you but all the whole scripture is full of such promises. Again, when we see that does not yet sufficiently avail us: we must proceed further and take hold of an other of Gods promises, and resolve ourselves by that. To be short, we must heap them up one upon another, so as Satan may be beaten back. And if we be not able to wrestle with him hand to hand, let us make us a fortress, or bulwark of Gods promises, yea let us make a Rampire and a double Ditch of them, so as the enemy may by no means come at us, but that we may boldly defy him. Thus you see that the thing which we have to gather upon this text, where Moses does so often repeat, that wee must not be afraid of our enemies; is, that we must first consider the disease that is in our nature, namely that we be afraid as soon as any danger appears: and secondly that wee must seek the remedy thereof, not by taking some small taft of Gods promises as it were at a glance only; but by letting our minds upon them, and by exercising ourselves daily in them.
After this here follows the reason. Because your GOD goes with you: yea even your GOD which brought your out of the Land of Egypt.
Here Moses shows us that there is none other mean whereby we may overcome the fear of our enemies: but only by having recourse unto
God. For as long as we stand weighing of our own strength, and stand gazing about us alas in what taking be we? Needs must we be continually turmoiled with a number of terrors and careful thoughts.
Therefore if we will have good assurance & stoutness of courage, let us learn to resort simply unto God and to keep ourselves close under the shadow of his wings. And hereby we be warned, that all the hardiness which men do build upon themselves, is accursed. If we put our trust in this or that, because we have maintenance and aid to overcome our enemies: if we tie our trust to that; woe to us. True it is that for a time we may be puffed up with wind, and we may bear ourselves in hand that nothing can daunt us: but in the end God will laugh such malapertness to scorn, & show how it was no better than smoke. And that is the cause why I said that the foundation of true stoutness, courage, and constancy, is to have our eye upon God, and to allure ourselves that he is on our side. Notwithstanding, it is not in us to send it; but we must embrace the promise which he makes to us. Your God (said he) will go with you. Yea verily, so we attempt not any thing without the warrant of his word, as I have said afore; and that we run not ahead: For God will not be our tennis ball to trot where so ever we will send him. But when we do him the honor to take him for our Captain and king, so as we fight under him, and enterprise not any thing which is not permitted us by his word; but yield him the whole sovereignty over us: we shall never be destitute of his help. Now then, when so ever we be scarred, and there is any occasion to make us afraid: let us learn to cast our eye upon God, and embrace the warrant that is given us here, which is that he will be ever at hand to succor us at our need. Yea verify: for he has not only taken upon him fluid, on of us; but also tells us that he will be an enemy to our enemies. Is it not a singular privilege that besides that our God vows himself to be the maintainer of our welfare, he tells us also that if men vex us and go about to do us any harm, they let themselves against him, and he puts himself as a shield betwixt them and us? The holy scripture is full of such similitudes. Sometime God is called our Rampire, sometime our high tower, sometime our bulwark and sometimes our shield. Again, when he will show how greatly he loves us: he that touches you (said he) touches the apple of mine eye, which feels or perceives all the harm that can be purposed against us. Seeing it is so then, that we have this warrant that God watches for us; let us not doubt but he is strong enough to confound all our enemies. And therefore let us yield him his deserved honor, in making no account of all the force of the world, forasmuch as we know that all that ever men can bring of their own, is but utter vanity and leasing in comparison of Gods arm. So then, it is a speech of great importance when as Moses sends folk unto God, saying, My friends, Never stand musing what you be of yourselves, but know for a certainty that you be able to do nothing. Though you had never so great furniture for the wars, yet have your recourse to your God, and be strong in him, and take courage there.
And he adds that it is God which brought them out of the land of Egypt. Whereby he means that they had found already by experience, that God was enough for them, and that they ought not to be astonished at the power of men. So long as God is on your side and maintain your part; never be afraid. For when the people came out of Egypt, what likelihood was there of their safety? When they were come to the red sea, was it not like that they should have been utterly undone? The sea was on the one side of them, and on the other side was Pharaoh with such a power, as it was impossible for them to have escaped his hand. True it is that the Israelites themselves were a great multitude of people. But what? Were they inured to feats of arms? No verily, they were as a flock of sheep, which had a rout of wolves hard at hand. There it appeared how God wrought for them.
And therefore Moses puts them in mind of the things which they had felt and known before. As if he should say; your God has showed you sufficiently already by his doings, that you shall not be disappointed if you hang upon him. And his power is no whit abated. For as much then as you know that it is enough for you to be under his protection, hold yourselves still thereunto. Now the removing of the Israelites out of Egypt, was a putting of them in minds that God had given them a president after what manner he would maintain the state of his Church: that is to wit, after such manner as passes the reach of mans capacity. And let us mark that even at this day we must have the same rule still. For (as I have alleged already out of the Prophets) the welfare of the faithful consists not in the multitude of horses or of Chariots, or in the strength of armor or men of war; but in the goodness and help of God. And this is to be referred most peculiarly to our state under the reign of our Lord Jesus Christ. For it is the Christian Church which the Prophets speak of, when they use such kind of speeches. Since it is so, let us allure ourselves that the wonders which God wrought in bringing his people out of Egypt, are a sure warrant unto us that he will maintain us. So that, although it seem impossible to men, and although we be dismayed when we behold the power of our enemies and the weakness that is in ourselves: yet will God work about our capacity and understanding.
That is one thing which we have to bear in minds.
Again, let us also mark therewithal, that all the experiences which God has given us afore, must allure us the better of our salvation, and make us to trust the more unto him, for his former succoring of us. And let us gather thereupon, that he can well find other means which we never thought of: and moreover, that his goodness diminishes not, and that he is always alike strong. Let us conclude that he is able to save us, so we resort unto him. And therefore let us bethink us of the gracious goodness that God has extended towards us aforetimes, and of the our that he has given us. And in considering those things, let us not only give him thanks for his showing of himself to be our preserver heretofore: but also let us take further matter and occasion to trust to him afterward, and to resort boldly unto him, and not to doubt but that he will continue as he began, until he have brought our salvation to full perfection. Now if this be spoken concerning our bodily enemies: much more reason have we to apply the same to Satan, to sin, and to all other things that fight against the endless fashion of our souls. But I cannot as now make any larger discourse of this matter. Let it suffice us for this time to make our benefit of this doctrine: which is, that if we resort unto our God, he has promised to preserve us, so as even when we be hemmed in on all sides, and we seem to be out of all hope, and men seem to have the upper hand of us, yea even the unbelievers whose only desire is to overthrow us: yet even then we may boldly and safely keep on our way. For why? We pass not what we ourselves be, nor what we can do: but forasmuch as God tells us that he will be at hand with us, and have pity upon us, and that he loves us in such wise that he will utter his wrath against our enemies, and be so inflamed at them as if their dealing were immediately with himself, and take the quarrel upon him as though the dishonor were offered to himself, and that defiance were made to his own person: forasmuch (say I) as we have such promise at his hand, let us trust boldly unto it, and walk on still in fear and reverence, praying him to vouchsafe to give us peace, and to maintain good agreement among us. And although it be his will to give bridle to the wicked, so as they do what they can against us :yet let not us cease to resort to him, forasmuch as we be sure that if we put our life into his hands, he will then himself a good and faithful keeper of it.
But now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done; and that when we once know the wicked affections that are in us, it may cause us not only to make of them and to condemn them, but also to resort to the remedy of them, and to pray him to reform us so according to his own image, as our whole desire may be to show ourselves loving and gentle to all men, and to seek peace and to procure it as much as we can, removing all occasion that any man may hate to do us any harm. And moreover, that it may please him to receive us so into his protection, as we may be bold to proceed our conversation: and that seeing he showed himself to be our defender beforehand even in this bodily and transitory life, we may not doubt but that he watches over us to defend us against Satan and all manner of sin, and that we may be more and more confirmed with assurance of his goodness, in such sort as we may not live any more in ourselves, but to him, as good reason would that our life should be dedicated unto him, seeing that he vouchsafes to take the care of it. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth & c.
On Wednesday, the 18th of
December 1555 The 117th Sermon, which is the second upon the twentieth
Chapter
2.3.4 And when you come near, & c.
5 And the Officers shall speak unto the people and say, Is there any man here which has builded a new house, and not dedicated it? Let him go hence and tarry at home, least he die in the battle, and another man dedicate it.
6 What man is there that has planted a vineyard, and has not gathered of the grapes? Let him go hence, and return home, least he die in the battle, and another man gather the grapes.
7 And what man is he that has betrothed a wife, and has not taken her? Let him depart hence, and go home again to his house least he die in the battle and another man take her.
8 Moreover the Officers shall speak to the people and say: What man is he that is afraid and faint hearted? Let him get him hence, and go home to his own house, that he make not his brothers faint hearted as well as himself.
9 When the Officers have made an end of speaking to the people, they shall set Captains of the Army over the people.
We saw yesterday what exhortation God commanded to be made to his people when they came in danger, and I told you shortly that forasmuch as unbelief is hard to be corrected in us by reason of the deep root which it has taken in us, our Lord would that a much more vehement kind of speech should be used towards us. And thereupon
I said that we have greatly profited, when we have once overcome the fearfulness which turns us away from our trust in God, and from ability to call upon him with assured faith. Now remains the applying hereof to our spiritual battles. If we have any enemies that trouble us, and seek to destroy us; we must resort unto God, and assure ourselves that seeing he has taken us into his protection, he will not fail us at our need. And if this persuasion take place in the dangers of this present life which are nothing; what must we do in cases concerning the salvation of our souls which are much more precious before God? Think we that he will fail us in that behalf? And therefore let us so apply this promise where it is said that our Lord will go with his people to help them in their need, as our souls may be governed by our God. And if the devil assault us roughly, and we fall into so great perplexities that we ought not where to become, so as to our seeming we be utterly sunk: Let us hope still that our GOD has not forgotten us, but that he goes still with us, that is to say, that he is so near at hand, that his favor and power succor us. And this is a thing more than needful. For we se how feeble we bee to encounter against Satan, and against all the assaults which he makes against us: If we be not afraid, we be too blockish: for there is none other remedy for us, but to fly to our God for refuge, and to depend upon the succor that he has promised us. For if we seek our help in ourselves for the withstanding of Satan and of his spiritual battles: we shall be disappointed of our hope, and God, (as good reason is) will laugh. Our overweening to scorn. Therefore there is none other way for us, but to seek in God that which wants in ourselves; and upon the knowing of our own weakness, to look for strength at his hand. And when he has once strengthened us, let us not doubt of our deliverance, but let us extend the same deliverance to our whole life, yea even to our death. For it is not enough for me to hope that God will help me for the present time: I must be throughly persuaded both for today and for ever after. Thus you see what we have to remember up this text, where God comforts his people, and forbids them to be astonished, faint hearted, fearful for dismayed. His using of so many words shows that although we have never so much cause to misdoubt, to be afraid, to be aghast, or to be dismayed; yet must Gods promises come always to our mind, that we may make a buckler, yea and a rampire of them to resolve us throughly that our Lord will help us howsoever the world goes so as we shall be succored by him, and he sure of victory in the end and be recovered by his mighty and invincible hand, how great extremities so ever we be fallen into.
And now we have to note, how it is not without cause that God would have this doctrine uttered by the month of the Priest. It may seem that it was enough to have the Law written and proclaimed, and that every man ought to have minded this lesson by himself . But yet it was Gods will expressly that the Priest should be there present, to speak in his name and by his authority: True it is that our esteeming of Gods word must not depend upon the persons that bring it; for then should it be of very small authority among us. As for the Preachers of GODS will unto us, what are they but frail vessels of earth? To be short, all that ever they could say unto us were to no purpose, if you should have an eye but to their persons. But when we once know their office or Commission, then is it not for us to gaze upon the creatures, but we be to look unto GOD himself, who has commanded his word to be preached to us by persons chosen and picked out for that purpose. Therefore when we hear them, it is a mean to wake us that we may be the readier to hear GODS word, assuring ourselves that he which speaks is not brought in by himself, ne thrusts himself in on his own head: but that GOD has set down that order, and will have it to be observed in his Church. Now then, if any man preach unto us the thing that is for our soul health, although the party that speaks were a little Babe; yet does it behoove us to receive with all reverence, the things that we know to come of GOD. The truth must never be evil entertained, neither must we make an excuse of the party that speaks. For whosoever he be that comes and brings us the truth: he is as a Messenger of GOD. And if we despise him, it is a dishonoring of his Master, and we do him wrong when we will not receive that which is brought from him.
Notwithstanding, because we be so cold and How to be edified in the doctrine of our salvation: GOD has given us this help, that there should be men appointed to represent his person and to speak in his name. Therefore when so ever a Minister of GODS word that is chosen in the Church speaks: let us know that GOD wakens us; and gives us as it were a preparative, to the end we should give the better care to the things that are told us. We will take yet a more particular
Example. When a poor man is in anguish of mind, thinking himself to be as good as forlorn by reason of the sins which he knows in himself so as he is cast down and woteth not where to become, because of the unquietness that vexes him through remorse of conscience: if a faithful man come unto him and set the mercy of GOD before him, and tell him that in the holy scripture silly sinners are called to mercy, and that GOD never refuses them when they seek him in faith and with repentance; it is a raising of him up again, and he has cause already to taste of GODS goodness and to think thus with himself; Alas, I have been as it were in hell, and GOD is come to seek me here, by sending me this man which speaks not as of himself, but brings me things which God himself has given me the poor sinner has cause to rejoice, and to be discharged of the sorrow that overwhelmed him before. But if the doctrine be uttered by one that is a Shepherd, and has public charge: therein we have yet a better assurance. For it is said that they be sent to preach the forgiveness of the sins. The Prophet Esay speaking of the reign of our Lord Jesus Christ, and of the state of the Christian Church, says that the office both of Jesus Christ and of all those that preach the Gospel in his name, is to hearten the fearful, to heal the diseased, to assuage the sorrows of them that are in anguish of mind, and to let out them that are in prison, And this is declared yet more plainly by the mouth of Gods own son where he said, Go your ways, whatsoever you bind upon earth shall bound in heaven. To whom speaks he? To his Apostles. And he presupposes that they will preach the promises of salvation in his name. For he meant not to set up here in tyranny as the Pope bears us in hand, who takes covert under that text, and wickedly defiles the holy Scripture. And that (as you see) is a devilish shamelessness. But our Lord Jesus Christ will surely authorize the message of his Gospel, specially when it is brought by the mouth of his Shepherds, and of such as he has called to the like state.
Therefore when we see a man that is chosen of God, to preach the forgiveness of sins: it is as if a bargain were passed by a public and sworn Notary. That then is the cause why God in this text has expressly commanded the Priest to come into the Army and to speak those words. Why so? To the end they should be received with greater reverence.
Hereupon let us gather, that we have need to have the Gospel preached unto us, to confirm us in the strength of our GOD, and to give us full assurance of his succor, so as he can never fail us. And let us not be as these fantastical folk are, which think it enough for them to read the word at home in their houses, and asent themselves easily from the common doctrine which God will have published to all his people: assuring ourselves that the same is no superfluous order.
And seeing that our Lord would have the Priest to open his mouth to speak to the people, that they might not be afraid of the dangers of this present life: much more reason is it that we should need to be taught that our Lord Jesus is always ready to succor us, and that we shall be delivered by his strong hand as in respect of our souls, and therefore that we must lean unto him. We have need (say I) that these things should be pronounced by the mouth of the those whom God calls, and unto whom he commits the charge of teaching in his Church: so as our faith must thereby grow double, and we must gather our wits the better about us, as if we should say, Truly it is God that speaks, though it be but a child that utters the words unto us, For he has an eye to our rudeness, and bears with it, in that he so qualifies the persons of them that bear the name and title of Shepherds, and that they be as his Angels. Now then let us so much the more receive his word, and give the better heed to it, and be the more touched with it, knowing that our Lord offers himself the more lively unto us, and therefore let us not pretend any more excuses. For he shows himself the more expressly, in that he vouchsafes to have a man chosen thereunto. Wherefore let that man speak; and let us receive his sayings as though God himself spake them to us after a visible manner, as we have seen already heretofore in the eighteenth chapter. Thus you see what we have to remember as touching this sentence.
Now let us proceed to that which Moses adds. He says, that before they go to battle, the Governors of the people shall give leave to depart, to such as had builded new houses and had not yet dwelt in them; to such as had planted vineyards, and had not yet gathered of the fruit; and to such as had betrothed themselves to wives, and had not yet married them to take them home into their houses. Here are three kind of mon to whom God gives leave to depart, whom he will not have compelled to go to war against their enemies. And afterward in the end he says, that if there be any fearful or faint hearted men, those also must be sent home again to their own houses: not having like liberty as the other sorts, but as men cast off in way of reproach. And he sets down the reason; namely least they should discourage the hearts of their brethren, and make them like themselves. This being done, His will is to have Captains set over them: not as though they should then demand truce or respite of their enemies for the appointing of their Captains; but his meaning is, that when war is to be made, the chief point is not to have men of great experience and skill: What then? Above all things to trust in God, and to resort unto him first; and then to proceed according to the order which he allow. When all this is done, then may Captains and officers of skill be chosen. But if men think to strengthen themselves with worldly aid, and in the meanwhile forget God. So as they resort not to him; it is an abuse and they shall find themselves beguiled. That in effect was the meaning of Moses.
Now as touching that he gives liberty to such as had newly taken wives, and had not yet married them: to such as had planted vineyards, and had not yet gathered the fruit of them: and to such as had builded houses, and had not dwells in them; it is to show that there is a kind of upright dealing to be used, to the end that those of whom any regard was to be hand, should not be constrained out of measure. Therefore under these three sorts God meant to show, that albeit there be great need, yet ought such to be spared as are worthy thereof. For it were a kind of cruelty to hale out a man to death, before he had taken the benefit of dwelling in his own house, and of gathering the fruit of his vineyard, specially when there were other men now besides him to go to battle. Again they be even natural grieves also. For this cause Moses exempted such persons from the wars by Gods commandment. But yet must we chiefly come back to this point (as I said,) that although necessity pinch us and constrain us: yet must we use some gentleness in bearing with such as are meet to have some privilege and freedom more than other men.
Moreover whereas he speaks of dedicating of houses: although it signify to dwell in them: yet was it not Lawful for the Jews to settle themselves in their houses, before they had made a kind of dedicating of them, that is to say, till they had used some kind of Ceremony of blessing the house in the name of GOD. That Ceremony was observed under the Law: howbeit that as now it is not any more in use among us. But yet the instruction thereof abides unto us, that is to say, that it is not Lawful for us to use any thing without thanks giving, and without praying unto GOD that all may be pure and clean unto us. Saint Paul says that our meat and our eating and drinking are sanctified: And how? By prayer and by the word. The bread (as you see) is a creature whereunto GOD has given virtue to nourish us: and yet if we can thereof without regarding him that feeds and sustains us by it, we defile it. When the thing that GOD had created for our sustenance, is perverted by our defiling of it, it is treason against GOD. And therefore there is none other mean for our food to become pure unto us, than to acknowledge GOD to be the giver of them, and to yield him thanks for the same, praying him to guide us as his children, that we may Lawfully receive the benefits which he bestows upon us. For although the wicked and the faithless be fed in this world as well as we, and have the same Sun shining upon them which we have, and eat of the same bread that we do: Yet notwithstanding, all despisers of GOD, all unbelievers, all
Cormorants that fall to their meat like swine and Ass, without praying unto GOD or without lifting up their hearts unto him, are all thieves; and they eat not one bit of bread whereof they shall not yield an account. And why so? For there is none but Jesus Christ that is universal heir of this world, as he is named. And we must be his members, or else we can have no part in any of GODS benefits: And how may we be members of our Lord Jesus Christ, except we be grassed into his body by faith? We see then how all our meats are unclean, and that we on our part do defile them, unless we yield thanks for them unto GOD, and pray him to govern us as his children, that we may receive sustenance for our life at his hand as at the hand of our father. In like case is it with apparel and with all other things: GOD must be fain to bless them to our use. For to that condition is our apparel, sustenance, and dwelling tied. Now then, when a house is to be dwelt in; we must not use the old figure of the Law in dedicating it: but yet must the party that is to dwell in it, acknowledge that it is GOD which lodges him there; even as he has lodged us already upon the earth, making the waters to withdraw by themselves, that we might have some room to dwell on here beneath.
Also let every of us think thus with himself: although I have but a little cottage, yet notwithstanding seeing that our Lord has placed me here, it becomes me to acknowledge it: and although my house be of mine own purchasing, or that I have it by inheritance, or by lease, or by any other cycle whatsoever; yet am I always the tenant of the Lord my God. Let us have an eye to that, and let us call upon the name of God: for that is the right hallowing of things, and so shall Gods favor dwell with us, because we defile not our houses at our coming into them, but acknowledge that GOD, has had pity upon us, and that it is he which has given us the commodities of this life. Thus you see to what end this Ceremony of the Law tended, and what we have to gather thereof at this day.
Now it is said on the contrary part, that a vine is unhallowed or made common, when the fruit thereof is gathered because it was not lawful to gather the fruit of their vines until the fourth year. It behoved the first crop thereof to be common, and then the Owner thereof was to take the benefit thereof afterward. In that respect therefore it is said that the Vineyard was to be made common. But we have such custom nowadays. For we be not bound to the yoke of the Law, since the time that our Lord Jesus Christ delivered us from it. But howsoever the case stand, although the bondage be past away: yet must we hold fall the instruction that comes by it, that is: That we must enter into an account of the benefits that GOD bestows upon us, and give part of them to such as want. The rich must understand that he is a letter to such as have need: and although he be not taxed and feffed, as who should say you shall give thus much of your goods: yet ought it to suffice us, that GOD puts them into our hands with condition to be as his receivers, and that our enjoying of the goods which we possess through his goodness, is in such wise, that we be bound to succor them that have need. Thus yet see how the old figures are profitable to us still at this day; not that we be bound to settle them, but for that the truth of them belongs unto us: To be short, we see how in all the commodities of this present life, we be taught first of all to magnify the goodness of our GOD, for that he has a fatherly care of us, and provides us all things that are requisite for us. And we must also have a regard of our neighbors, & of the Communion or fellowship which our lord commands. Not that there should not be any civil order, or that no man might keep that which is his own: but that every man should strain himself to be liberal of the things that God gives so as the needy may be succored by us. Thus yet see in effect what we have to remember as touching the exemption that was given to the three sorts of men spoken of before.
Now let us come to that which Moses adds. He said that if there be any fearful and fainthearted fellows, they must be sent home to their houses, least they discourage their brethren likewise. Here our Lord declares he would have the wars which Jews were to make, to be made in his name. And therefore flee would have soldiers that should go to it with a frank courage. For if a man be afraid, it is a token that he has no trust in GOD: for faith has power to overcome and to kill all fearfulness. Not that we should be without feeling; for although we rest upon the favor of GOD, and call upon him not doubting but that he hears us: yet are we not senseless so as we should show no token of infirmity at all, but we shall always get the upper hand of it.
Then if you be overtaken with fearfulness, it is a sign that we have no trust in GOD. And how should he help when we do him not the honor to trust him? And if we be not hardy having his promise; whom may we blame but ourselves, that we obtain not the victory?
Now then if we trust not to that which our Lord has promised; then is it meet that he should withdraw himself from us and give us over.
Thus you see why express commandment is given to Governors in this text, to send home fainthearted and cowardly soldiers. I have told you already how it was not lawful for the Israelites to enterprise wars upon ambition or covetousness, as we see men do nowadays, who upon an eager desire of bearing rule in the world, become insatiable gulfs in making wars and in shedding of mans blood: but the wars which the people of Israel made, were upon necessity and GOD vowed them and blessed them in so doing. And because it was so, he would have the soldiers to look unto him, and thereby to assure themselves of his help. Therefore such as were weak hearted were not worthy to be in the host of GOD: for they should but have bred confusion, and that two ways. Moses notes the one here to be that they should have discouraged their brethren. But there was this more, that it was as a nourishing of GODS curse, when such men were mingled with those that ought to have their eye upon the banner or standard of GOD displayed before them. And this reason is, to be well weighed, where Moses says that they might discourage the hearts of their brethren; and that as their own hearts fainted they might make the rest of the people afraid and dismayed too. And (as I said) this reason is to be marked well: for we have experience of it in all things. Let us look upon any other business: is there be but one loitering lubber, he is a discomfort to all the rest of the company. For one gives courage to another: and when men go justly to their work, there is no labor nor occupation so hardy, but it is gone through with: and it not half so much Pain to them, when they do their endeavor with a good will. Contrary wise when any one falls to loitering, he makes all the rest of the company to droop. But that is not all the ill yet. For besides that such a slothful body will not strain himself to do his duty: he will ever find some occasion to cloak his shame, and he will fall to murmuring and grudging, so as a man were better to have0 but two or three lusty fellows that are well disposed to take pains; than to have two dozen of leather loiterers, of whom one is enough to mar all his fellows. This is manifestly seen. If there be any trouble, what is commonly the cause of it? it is, that if some disordered person thrust himself into a company of men, he is as a firebrand to kindle such a fire as cannot easily be quenched. He falls to sowing of his Darnell, which spreads so far from one to another, that at length the trouble and disquietness grow so great, as they cannot be appealed again; This is to be seen in all our life throughout. And when you come to public offices is there be six skoore persons more or less well disposed to govern the people, and there be but a two, or three that draw back: those few shall be able to do a hundred fold more harm, than all the rest to do good. As for example in drawing of a cart; we see how one resty Jade shall hinder four or five good horse, which would have gone away roundly with load, if that naughty beast had not been among them. Likewise is in a common Counsel or in a great company there be but one or two ill disposed persons, which shall go about to overthrow all good order: You would wonder to see how untowardly things will fall out of although a man would make an account of the contrary because the greater part time willing to do good: yet those two or three are enough to overthrow all, and to put all to havoc. So then it is not for naught that GOD would have all such to be cut off from his army, and that if men intended to have GOD to bear sway among them to show this power in giving them victory, they should at their going to war, shake off all that rabble, which are good for nothing but to mar the rest by their mistrustfulness and lewd behavior. We see how
Gedeon went to work: and his example is notable above all others, because that then GOD showed himself after a most visible manner, and by miracle more worthy to be had in remembrance than ever before. And indeed, it is not without cause that the Prophet Esay speaking of the deliverance which GOD would work by the hand of the Redeemer; says that it shall be as in the day of Madian, that is to say in the victory that was given against the Madianites by the hand of Gedeon. For when he had assembled a great multitude of men: in the end he was commanded to send home the most part of them again, because GOD intending to give the greater glory to his own power, would have but a small number of men to do it withal. And who were they whom Gedeon reserved for that purpose? GOD gave him a token to know them by, which was that when they came to drink, as many of them as lapped the water or kneeled down to drink, should be sent away; and that those which took up water in their hands to drink as they paired by without staying, should go on against the enemies. GOD gave that mark. And to what end? To do them to understand, that he would have none to be of his Crew, but such as were throughly disposed and well willing to go to battle against their enemies. For that thing could not proceed but of an assured trust that GOD was with them. For how could three hundred men have fought against a great army, specially with pitchers, Lanterns, and Lamps, (as though they had carried bladders full of peas made for little children) to scare their enemies withal? Would they ever have gone that way to work, if they had not all of them been certainly persuaded in their hearts after this manner? It is GOD that governs and directs us, and therefore if you go forward according to his will; shall we doubt that he is not able to succor us at our need, and to discomfit the infinite multitude of the Madianes when they shall set themselves against us? So then let us mark how our Lords intent was to show hereby, that all such as go a warfare, must march as it were under his standard, and put their trust in him; and that the stoutness which he requires in them, must bee as a record of their faith.
Now let us apply this to our own use. Indeed this doctrine ought to be put in use nowadays by the princess that call themselves
Christians. And when they go a warfare; they should consider first what reason moves them thereto, whether their wars be rightful or no: and then ought they to follow the order which GOD shows them here. But they seek no further nowadays than to blind themselves with vain overweening. Indeed when they go to their wars, they make processions to their Idols. But all is but flat mockery, I mean even of their superstitions, wherein they be as devour as they that knows no divinity at all. For we see how they be blinded in their covetous desires, and all their trust is in their own force and furniture. They have thus many footmen, thus many horsemen, thus much artillery, such and such intelligence, such and such alliances, and such and such I wote not what. True it is that all these things are necessary for the wars: but yet ought they to begin at another end, which is, to walk in the fear of God, and to rest upon that point, and to refer themselves to him, that has all power in him, and not to stay upon their own strengths, but to wait altogether upon God who gives the victory. But there is none of all this.
Now have we a more general doctrine in that we bee all soldiers of our Lord Jesus Christ, and that our state is such, that we must fight, not for one day only, but all the time of our life. We cannot serve our GOD otherwise than by fighting. Since it is so, let us apply this doctrine to our instruction. As how? Let us take an exposition of it out of the hundred and tenth Psalm. It is said there, that in the day of the Musters which the king shall make whom GOD has set over us, (that is o say our Lord Jesus Christ) the people shall come unto him willingly and with a free courage. The mark then which David attributes to all Christians, whereby they may be known to be Christs good soldiers, and be vowed to be of his army and company; is that they must present and offer themselves to him, with a pure and free heart, not as folk that come by constraint, or enforced as slaves; but as they that offer up and dedicate themselves wholly to him. That is the true practicing of this doctrine, I mean as in respect of all private persons. Indeed this doctrine ought to bear sway among the faithful in the necessity of war: and with out that, it were better for them to suffer their throats to be cut a hundred times, than once to draw a sword in their own defense, unless they go to it with a pure conscience, acknowledging after this manner: God allows and admits us, and for as much as we fight under his guidance, he will surely be on our side. If a man have not this: it were better for him a hundred thousand times to perish, than to stir one finger towards the saving of his life, as is were in despite of GOD, having no leave nor license of him to do it. Therefore in necessity of war, the faithful should be armed with this doctrine of strengthening themselves in GOD, and of calling upon his name without doubt or fear. But we (as I said before) have a continual warfare all our life long, because Satan never ceases, and we have sin fighting against us, yea and even within us. We need not go far to encounter with our enemies: for look how many thoughts and affections we have in our nature; so many enemies have we against GOD, which procure the destruction of our souls.
Then stands us it in hand to be disposed to sight. And how may that be done? If we know not the succor that GOD vouchsafes to give us, surely we shall be put to the soil at every turn. For why? How great is our weakness, as I said before? Needs must we be a straight or rather utterly blockish; for we are not able to make any resistance. Besides this, our enemy is Prince of the world, sin holds us as it were in his bonds and cords, and we cannot scape from him except GOD set us free. So then let us learn that our Lord calls us to himself, to the end we should be confirmed, and fight valiantly upon assurance of his help. But do we so? Can we call upon our GOD? Can we assure ourselves that he will assist us? We ought to resort unto him with a pure and free heart, and to choose to be besieged with infinite perils, and to endure for assaults: rather than to be at rest and to have him far from us, so as he should not be our head, nor our Lord Jesus
Christ be our King. Therefore although it be a hard and painful state to the flesh, yet let us choose this condition, namely: to sight under Christs Standard, and to appear at the day of his musters rather than to fit idle at home and to do him no service. Now this day of musters is all the time of our life, yea and also of our death. For look how often we be exercised by diverse temptations; so often does Jesus
Christ make his musters in us. It is not for naught that Saint Paul said he was set as upon a scaffold, to be seen by the Angels of paradise. He speaks of himself and of his companions. But yet does the same concern every one of us, namely that GOD will have us to be here as it were to make our musters before the Angels of heaven, that we might know that his looking so narrowly to us after that manner, is to the end we should show good example one to another.
Seeing it is so, let us learn to offer ourselves to God with such obedience, as we may be accounted of the number and company which David speaks of in the fore alleged text, that is to wit, of such as offer themselves to their King with a free courage, unconstrained and not forced.
Now then forasmuch as the state of the Church is a warfare: we know that first of all it stands us in hand together such as are of a good courage, and that if we see any weaklings, we must be well ware that we match not ourselves with them: for there is infirmity enough in everyone of us, without procuring any more from elsewhere. Though no other body entice me to naughtiness, or make me cold in goodness: I am Lazy and cold enough of my Idle, until God do heat me and strengthen me. And therefore what a thing is it when I shall be furthered in evil by my companion, and be made the weaker by him? Seeing then that we be to live in this world, you see how it stands us in hand, to take heed that we meddle not with such as may discourage us. Why so? Because we be subject enough of ourselves to our own lusts, and forward enough to all vanities and delights, and ready enough to shrink away from the serving of God: all of us (say I) are too much inclined to evil of ourselves, without further provocation. But now if I match myself with drunkards and gluttons, with whoremongers and swearers: what that become of me? Whereas
I have the seed of vice and sin in me already: will it not be an increasing of it, if I seek occasions of evil? Is it not a tempting of God, and a casting of myself away? And yet you see we do it ordinarily, insomuch as we may seem to seek occasions to mischief ourselves, and if any body go about to draw us from wicked company: we grate our teeth at him as though he did us great wrong. But contrariwise we ought to put this lesson in use, by thinking thus with ourselves: God has granted me the grace to be of his camp, & will have me to fight against sin, against the world, against all mine own lusts, yea and even against Satan himself. Indeed it is a very hard encounter: and when I have gotten the upper hand one day, I must enter into new battles again the next day. What will become of me therefore, if I be not minded to play the valiant champion? Seeing I not only find such a number of impediments in me as is pity to think on, but also do utterly faint beforehand: what shall become of me, if my God strengthen me not? But he has promised me to do it, and therefore I will call upon him. Again, when I see great numbers of stumbling blocks, and impediments that may hinder me or put me to trouble: I will look to the help which God gives me, and that will be enough to make me overcome all distresses: specially if I be guided by his holy spirit, that will suffice to repulse all fear, and all distrust that might discourage me. Were we then wise and well advised, we would think better upon these things than we have been wont to do: and every of us would follow such as are of good courage, and show us good example by marching on before us, and have been tried before in the service of GOD. With such would well keep company, and with such would we have familiarity, knowing that nothing is better than to link in together one with another, and to keep ourselves occupied in that exercise, seeing we have such need thereof. Thus you see how have ought to put this sentence in use.
But yet it is then to be done most specially, when the case concerns them that should show the way how to fight, as those that are in public office, whether it be of government and execution of justice, or of preaching Gods word: for if fainthearted and cowardly men be put in those places; what shall they do but overthrow all? And therefore men ought to make better choice than they do, when officers are to be appointed in the house of God, so as they must not go and choose at all adventure without considering who be meet and fit for the purpose, or without regard whether they have a good will and be right minded to serve God and to employ themselves as they ought to do or no. And no marvel though oftentimes things be out of square in the world, and that all things are seen to be out of order: for men refuse the means that God offers them. And when they so forsake him: it is good reason that they also should be forsaken of him, and that they should find themselves to be forlorn. But yet must we advise ourselves the better to follow the rule that is given us here, and every of us must have a regard of himself to gather courage: and if we be fainthearted, we may be sure that it is not for us to be of the army and company of GOD . What is to be done then? The Ministers must do as the Prophet Esay commands them, that is to say, they must strengthen the weak knees, and encourage the weak hearts. For the right use of Gods word is, that when we see mens hands quake and their knees shake, we must raise them up and strengthen them again by our lively encouragements. And have the Ministers once done their duty, every other man also must do the like, as the Apostle says in the Epistle to the Hebrews. For this text of Esay is alleged there, to show that not only such as have the charge to preach Gods word must strengthen the weak: but also that every man must do the like towards himself. Therefore let us examine our own weakness.
And where as we see ourselves so feeble: let us know that God has given us a good help by his word. Let us apply his promises to our use, that when we feel our knees shake we must quicken them up, and when our hands quake we must strengthen them, and our hearts must be so sensed with constancy and courage, as we may not be afraid to offer ourselves to the encounter, as they that are sure that our Lord goes before us, so as we shall be backed by him, and his grace shall never fail us: and that moreover our neighbors be led to him by our example, so as we may with one common accord be strengthened to fight against Satan, having Christ for our head, who guides and governs us in all encounters and assaults which we have to endure; until he have taken us up into his heavenly rest.
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better, & to forgive us them, and to govern us henceforth in such wise, as we may be the better disposed to fight under him and under his hand, until we have gotten the victory against all our enemies, and have enjoyed the fruit of our victory, being gathered all together unto him. And so let us all say, Almighty God heavenly father, &c.
On Thursday, the 19th of
December 1555 The 118th Sermon, which is the third upon the twentieth
Chapter
10 When you comes near any City to fight against it, you shall offer it peace.
11 And if they answer you peaceably, and open unto you, all the people that is in it shall be tributary unto you and serve you.
12 But if they will not make peace with you, but make war with you: then shall you lay siege to it.
13 And the Lord your God will give it into your hands. You shall flee all the males in it with the edge of the sword.
14 But the women, the children, and the cattle, and all that is in the City besides, and all the spoil thereof you shall take to yourself: and you shall eat the spoil of your enemies which the Lord your God gives you.
I5 After that manner shall you do to all the Cities that are far off from you, which are not of the Cities of this nation.
16 But of the Cities of the nations which the Lord your God gives you to inherit, you shall not leave any soul alive.
17 But you shall utterly destroy then: namely the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and Jebusites, as the Lord your God has commanded you.
18 Least they teach you to do according to all the abominations which they have done to their gods, and so you sin against the Lord your God.
It might well seem at the first blush, that we have no great need to have that doctrine expounded to us which is contained here, because it declares how men ought to behave themselves in warfare. But when all is well looked upon, we shall find that we may gather good and profitable fruit to our instruction, of the things that GOD has commanded his people here. For first we see what a care he had to teach those of whom he had taken charge, that they might know how to behave themselves in all things. Now seeing that GOD has such a care: let us learn to walk in his obedience, not doubting but we shall find sufficient instruction in his word, whereby to rule our whole life well, I say that all they which yield themselves teachable unto GOD, and are ready to fashion themselves after his will, shall find sufficient in his word wherewithal to guide themselves aright without any want at all; insomuch that whereas men are disordered in their dealings, and know not what to do: the cause thereof is, that they submit not themselves wholly to GOD, but take counsel by themselves, and run gadding here and there whereas all they that seek to be taught by Gods word, as well in matters of state as in private matters, and as well in time of war as in time of peace, shall find a perfect doctrine and such as is fit for them. The thing then which we have to mark upon this text, is that GOD would not fail them in any one point, whom he had taken into his tuition.
But there is yet more. For it may well seem that where open war is, there all things would be put to havoc. But our Lord meant to show, that all his servants must always bridle themselves, yea even where they seem to have most excessive liberty, to break the bonds of all humanity and uprightness. GOD shows that such as belong to him must even in those cases keep and maintain themselves undefiled; so as howsoever the world go, they must stand in continual awe, that no extremity may drive them beyond their bonds, but that they hold them still to this ground; Wee must obey GOD. True it is that even the heathen could skill to say, that even in time of war it was not Lawful to assault or besiege a Town, until they had offered it conditions of peace. But yet we see there was nothing but fury and crackle: for as soon as they were entered into arms, they bare themselves in hand that it was Lawful for them to bear all things down before them without sparing. GOD then meant to show here, that his people ought to be so courteous as to spare their enemies, even in time of war. That is the thing which is contained here. A man shall find in the books of the heathen, that they also commended this uprightness, that although there was just cause of war; yet the shedding mans blood was to be forborne; but this rule was not well kept. And howsoever the case stand, our Lord has here separated his people from all the rest of the world, showing that they which are led by his words, must look more straightly and narrowly to themselves, than they that follow their natural inclination, and are not taught as they should be.
And now let us come to the doctrine that is contained here. It is said, When you comes to a City to besiege it, you shall offer them peace: and if they yield or be willing to fall to composition, you shall receive them to mercy, so as no blood shall be shed. The inhabitants shall but only be subject to you and pay you Tribute. In so saying GOD shows that although there be just cause of war, yet must not, men be so whot and firy at the first dash, as to put all to the sword and slaughter: For howsoever the world go, men are created after the image of GOD: and there must we behold our nature. Wherefore it must needs be that we are carried away from all reason, if the same withhold us not, and that we have no pity of chore which are our own flesh and bones, and which bear the mark of our GOD, even of the same, GOD which has fashioned us after his own likenessIf this (say
I) be not able to assuage our passions, which might carry us away to cruelty: it must needs be said that we be bereft of all reason, and worse than the brute beasts, which know their own kind, and do not so deadly pursue one another. That is the thing which we have to mark in the that place. And hereof we may gather a good lesson expedient for us all. For here God speaks of, those against whom he arms his people. But we cannot say the like of our enemies. If a man have done me all the wrong that is possible, yea and have men fought my death: yet does not that arm me to be avenged of him: God does not give me leave to requite like for like, but I am commanded to render good for evil. Howbeit the case stands otherwise with Princess and Magistrates which have the sword: for God has set them in his own stead to execute vengeance. You see then that here is a people armed with Gods authority, as if God had said, draw your swords, for I dispense with you at this time, so as you may flea your enemies, and it shall not be laid to your charge for a crime. When a war is rightfull, and God gives men leave: it is a permission or privilege which he grants them. And yet for all that he will not have men to go to it at all a venture, but that they should seek peace, and abstain from shedding of blood if it be possible as no man may be hurt or worried in his person. Seeing that God will have men to bridle themselves after that manner in the time of war, I pray you what is to be done where our hands are so tied up, as it is not lawful to give our enemy a philluppe, but to love them rather, that have grieved us or wrought us any wrong or injury? Ought we not to offer them peace, & to be all ready to receive them to mercy when we see them willing to be reconciled to us? So then, seeing that even in the time of war, when all things seem to be lawful, our Lord will have us to offer peace to them that have dealt amiss with us and have defeated to be punished in their bodies: Seeing (I say ) that God will have us to seek means to save them, and that we should not deal rigorously with them: much more ought every of us in our own private cases, to be inclined to bear with our adversaries. If we be troubled and molested, so as we have just cause to the worldward to pursue the injury done us: yet ought we rather to fall to composition, if it be possible: And if we do not, what excuse will there be for us? If those whom God has armed against their enemies, may not strike one stroke at them until they have assayed to make peace with them: what shall become of us who ought to be men of peace, and to love our enemies; if we be irreconcilable, fierce as Lions, hard as steel, and such as can be brought to none a atonement? Must it not needs be said that we have shaken off all fear of God? Yes: and yet we see how men do both themselves in this case. Insomuch that is a man be grieved; he is so far off from warning the offender of his fault quietly, to bring him to good atonement again; that (to all likelihood) he will rather turn the whole world upside down, than he will by any means be reconciled. We see that this willful stubbornness is utterly part amendment in most men. And so you perceive now what fruit we ought to reap of this text: namely that although he speak of war, yet he gives good instruction to his people and to every of us.
And therefore let us remember, that when so ever any man has offended us, we must as much as in us lies endeavor to fall to agreement with Our enemies. As how? By warning them of their faults. For reconciliation presupposes that the offender should understand his offence and mislike thereof, and that we should be ready to receive such as are so minded, so as we should be desirous to be at one with them as with our brethren, notwithstanding that they had been as enemies to us before so much as in them lay. And if you ought to yield this courtesy towards them that have broken the bond of all peace and brotherly unity: how much more should we maintain peace and concord with our neighbors that have not done us any wrong? And so we must come by degrees, even to the procuring of our peace with all men as much as we can possibly, because it is Gods will that all men should be linked together in one bond; as in very deed the nature that is common to us all, ought to be as a common kindred to us all. Now then, seeing it is so that you ought to maintain peace and brotherly love among us: let us see that we offer peace to all men, not only in words, but also in such wise as our life may bear record that we be desirous of nothing more than to be friends to all men. Insomuch that if there happen any guard, we must not minister occasion thereunto, nor kindle the fire on our behalf, but so refrain ourselves, as we provoke not our neighbour to enmity. Thus you see how after the order before mentioned, we must come to the doctrine which the holy scripture shows us in other places; That is to wit that it must not be long of us that we be not as brothers to all men, and that we communicate not together, without any jarring or disagreement. That (say I) is the mean and manner to offer peace accordingly as GOD commands. And now let us proceed to that which follows.
When a City will not receive peace, God gives his people leave to destroy all the men, reserving only the young Children, the women, and the Cattle. True it is that although a City fall to composition, yet will he have it to become tributary. For (as I said before) he presupposes that the war must be rightful, and allowed by him, as made in his name and by his authority. And therefore it is not to be wondered at though be lay tribute upon those that submit themselves. For why? It is as a penalty. Like as in Ministration of justice, men punish offenders according to the Law; and when the case requires not the punishment of death, there is some other chastisement or amendment laid upon them for a penalty: Even so our Lord gives leave to such as have just cycle of war, to lay some correction upon those whom they shall have vanquished and subdued. And herein we see how we ought to take good heed, that wee give no cause of war. For whereas you see our Lord has given his people leave to lay tribute upon others, it is one as is he should say that all such as minister occasion of trouble, are to be punished, and that if they be born with, it is but of favor and courtesy: but yet are they worthy to have some correction for all that.
Therefore let us learn hereby to be so peaceable, as we move not any trouble or discord on our side. For by setting down such a Law, GOD has showed that whosoever sows any discord among men, or procures any trouble, deserves always to be punished; and that although he be spared, yet he is to be chastised after some sort nevertheless. And although war be not made against us; nor any tribute be laid upon us: yet notwithstanding we must not therefore omit to acknowledge ourselves faulty before GOD. For if a whole
Nation be not spared: what shall a private person be? I see that GOD condemns a whole City or a Country: and what will become of me, when I shall have kindled the fire of discord, and given occasion of enmity? Am not I much more worthy to be condemned? Is it meet that I which am but one man, should be more born with than a whole
Nation? This therefore, ought to be a good warning to us, to live in peace and to maintain mildness, so as no man be troubled or vexed by us. For since we see so sharp execution, God gives leave to put the men to death and to reserve the women to bondage and slavery: is it not a thing that ought to make us afraid? Yes: and this does us to understand, that when swords are once drawn, there must needs be horrible confusion, and it is not possible to remedy it. For it is GOD that speaks here, and he sets down the best order of government among his people, that is possible to be found and yet so horrible is that kind of dealing, that when a City is assaulted and taken by force, all the men must be destroyed. Surely such shedding of blood ought to make the hair to stand up upon our header. And yet for all that it is GOD that speaks it, and (as I said before) he intends to set down here the perfectest Law of arms that can be among men. Then let us conclude, that if war be once kindled, there is no remedy to appease it. And therefore it behooves men to have the more stay of themselves beforehand, and to consider thus: What a thing is it to come to battle, wherein so many murders are to be committed, and so many slaughters are to be done, as though the whole world should go to confusion, and all bonds of nature were to be forgotten, and men should shut their eyes willfully to the intent they might not see whether the folk whom they so murder be men or no? Ought it not to be a good bridle to us, when we see so great enormities ensue thereof? Let such as take wars in hand look well to themselves, and bethink them thus: What? Peradventure I must come to the sacking of a City: and so from one to another, and battle upon battle than be fought. What a number of poor widower and fatherless children shall be made thereby? What a heap of confusions will ensue thereof, so as you would think that the world should be turned upside down? And shall I be the cause of all this? If Princess considered that they should fall into such extremities by taking wars in hand: surely they would deal much more mildly than they do.
But if they benefit not themselves thereby, yet let us look to ourselves, and consider that the mischief which our Lord shows us to be in war, may also befall to private persons. For when two men fall at variance, and run out into heats of evil speeches, stripes will ensue of it, and when swords be once drawn, bloodshed does lightly follow after. And in this case there is no lawfulness at all it is not as when God gives men leave to kill their enemies in battle: for whosoever fleas a man for any private quarrel, is a murderer. So then, we must look nearlier to ourselves, and eschew quarrels and debates the more, knowing that it is a Oiling way and an opening of a gap to Satan, that he may reign among us, when so ever we seek occasions of quarrelling, or when we shun them not as we ought to do.
You see then how the warning which we have to gather upon this text, is that setting GOD has given leave (as it were of force and necessity) to kill such as refill the assault of a Towne: it behooves us to take good heed, that quarrels, troubles, and contentions proceed not so far through our fault, as there is none other remedy but the shedding of blood. For if we be slain in any such fray, unhappy be we; and if we chance to flea our adversary, unhappy be we so too. For we see that GODS spirit bears not the sway in that case. True it is, that is a man that is assaulted, do flea him that assaults him, he shall not be punished for it, neither ought he to be: but yet is he not excusable before GOD. For why? Who is he that can so bridle himself, that he not inflamed with choler, or with some excessive and inordinate passion? Seeing then that such things do reign in us, we be blame worthy though we have just cause to do it. For it is not enough for us to have a good case; but it must also be well ordered, that is to say, it must be done with a quiet mind, so as we proceed not into such extremity as to commit man slaughter. And therefore let us learn to prevent Satan, and to seek means of atonement, that our quarrels may not proceed into shedding of blood.
Besides this, we have also one other lean to gather, namely that is there be any agreement among us, or any mean of reconcilement whereas we were deadly enemies before: the cause thereof is, that God establishes a holy brotherhood among us, by calling us to him , and by adopting us to be his children. And in that respect is the Gospel called the message of peace. For why? Whereas we be at war with GOD, and he must needs hate us in as much as we be corrupted, and there is nothing in us but utter cursedness: he vouchsafes to become our friend, and receiving us as his own children, promises to forget and to bury all our faults. The Gospel bears us record hereof.
And therefore not without cause is it called the doctrine of peace, seeing it unites us again to our GOD. Since it is so, we ought indeed likewise to be at one among ourselves. For how is it possible that GOD should acknowledge us for his children, if there be not unity and agreement among us? And if we receive not the said message, then must greater war be proclaimed against us than ever there was before. And therefore our Lord Jesus Christ say to his Disciples, Into whatsoever house you enter, the same with peace. For (as I said before) it is the property of the doctrine of salvation, to show that God is minded to come unto us and to receive us to mercy though we be not worthy thereof. Therefore all the Ministers of his word are commanded to bear witness thereof: and to tell men that if they refuse it, cast it off, and make none account of it; there is a harder battle toward than this is. For the case concerns not the destruction of their bodies only, but also of their souls. lt is not only the males that shall be slain for it; but both males and females must pass unspared. Not the great ones only shall bear the punishment, but both great and small shall feel the whole weight of Gods vengeance.
Now then, if men accept not your peace, get you out from among them, and shake the dust off your feet. As if he should say, Such folk are so accursed, that you must not have any thing at all to do with them. But for as much as they carry nothing about them but infection; you must show by outward tokens, that you would fain be separated from them, even as it were into another world. Thus you see how the things that are spoken here concerning the law of arms, ought to be applied in way of similitude to the peace which our Lord sends us by the preaching of his Gospel. For there was enmity between him and us before: by nature (as I have said already) we be all strangers to our God, and we cannot but see ourselves against him. Yet for all this, he seeks atonement with us. Upon what condition? Not that we should pay him tribute, as though he were minded to enrich himself with our goods. True it is that he likes well to have us to serve him: but that is for our benefit and welfare, and not for any advantage to himself. For he has no want of anything, neither needs he to be enriched; but by possessing us, he would that we likewise should inherit him. And that is as amiable a condition as can be. Now what is to be done, but to receive his peace? Yea verily: and therefore let us not tarry till God enforce us; but let us prevent him, by embracing the inestimable prerogative which he offers us in vouchsafing to forgive us all our sins. But if wee be so wretched as to refuse so great a benefit: let us mark that we be not only cast up as it were to the spoil, and that GOD shakes us quite & clean off: but also that his wrath must needs be uttered upon us, because of such unthankfulness and churlishness, in despising our GOD so willfully and stubbornly, that we had lever to have him our deadly enemy than our protector. Seeing then that his intent is not to have us as subjects that are conquered by right of war, nor to raise tributes upon us to increase himself withal; but to reign over us for our welfare; and yet we will not abide it, but shake him off utterly and pursue him still with a venomous heart to provoke him to anger: is not our deserving such as he may justly be so rigorous unto us, as to command his servants to withdraw themselves from us, and to shake off the dust of their feet? As who should say, we be not worthy to tread upon the earth, because we defile it. The very thing therefore which we have to mark, is that we cannot provoke Gods wrath any way more, than by refusing the peace that is offered us by the Gospel, so as we vouchsafe not to hearken to it. Far then, because God finds us past grace, God allots fain to arm himself with terrible and dreadful vengeance against us, and not only to punish us in our bodies, but also to extend his vengeance unto our souls, and so to root us out quite and clean, in which behalf women are no more to be spared than men. For when as God calls us all in Christ Jesus there is no difference of male and female (as said Saint Paul,) but faith reconciles us all unto God. Likewise unbelief and stubbornness make us enemies of God, both men and women, the punishment whereof extends both to great and final. For seeing we are become traitors and rebels to our God, it is good reason that all our whole offspring should perish with us: because Gods curse lies upon the wicked even unto the third and fourth generations as the law vows & we have seen heretofore. Thus you see in effect what we have to remember upon this text.
And let us mark here withal, that seeing God does so prevent us beforehand to seek atonement and to send us tidings of peace: we also ought to seek means to be friends with such as have offended us, and to follow the example of our heavenly father, as if we should say, What shall become of me who am but a worm and rottenness, if I continue willful and hold scorn to come to atonement with mine enemy when he has once offended me, so as I chaw upon my bridle still and will not by any means be pacified, when in the meantime my God seeks me? Behold, my GOD is well contented to stoop unto me which am but rottenness: and shall I not withstanding refuse to be reconciled to him that is my fellow and brother? Although he have offended me, yet can I not renounce mine one nature: yet can I not bring to pass but that he is still a human creature shaped after the image of God as well as myself. So then let us learn to meeken our stomachs though they be never so stout, and let this example of God induce us to greater gentleness and companion than we be wont to have.
Hereupon Moses adds, That this law serves but only for the Nations that were far off. For as for those nations (said he) whom god gives you now presently, as the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, all those you must utterly root out, and inherit their land, howbeit having first purged it clean from all abuses. Here we see how the law which I have expounded already, served for the time then to come when the Israelites should have any new war against such as had not been their enemies before.
But as for the people of the Land of Chanaan which God had promised for an inheritance to the Jews: it was his will that they should be utterly rooted out, which thing at the first sight might seem over hard as I have said thereof here before, [but it was not so indeed.] For to the intent that men should not accuse God of cruelty, it was showed why he used to great rigor. But forasmuch as all of you
[perchance] understood it not; it is requisite to declare again wherefore our Lord commanded all those Nations to be rooted out and to be put to sword and havoc without any mercy at all. For they were no such enemies as had done any special wrong to the children of Israel, but they were enemies to God, yea and enemies already condemned even by the space of four hundred years before. True it is that the children of Israel had just cause of war against them, because Abraham came into that country by Gods appointment to dwell there. And although GOD did not yet put him in possession of the sovereignty thereof which he had given unto him: yet was it his will that he should be an inhibitor of that land. But they draw him from place to place: so did they also to his son Isaac, and likewise to Jacob, insomuch as they even denied them water. Not that they went about to borrow water at their neighbors pits: but that their neighbors stopped up the pits, which they had digged, and draw them from them without all humanity. Howbeit there was yet a much higher respect: which was that God knowing the excessive wickedness of all those nations to be utterly irreclaimable, determined to take them quite and clean out of the world, and yet would not that their land should lie vast without inhabitants: and therefore he appointed it for an inheritance to his own people. Here therefore we must behold Gods special judgment, to the end we accuse him not as I said before, ne dispute as a number do; which presume to reply and to say, why was GOD so severe? What cause had he so to do? To the intent therefore that we may honor God in his judgments, acknowledging him to be upright, and just, yea without fault in all things: let us malice that the condemning of this people here is not without cause. Might not God (if he listed) wipe us out of the world even at the first? And what should we gain by pleading against him or by going to Law with him? Now if he may so destroy us at the first dash, and yet we may not complain thereof or got to Law with him therefore, but that he shall continue righteous still in his punishing of us: what may he do to us when we be past grace, when he has born with us longtime, and patiently tarried for us, and yet we grow ever worse and worse, and cease not to increase his wrath still against us? If God finds us so hardhearted, is not our wickedness then ripe? Is it not come to the full growth, as he speaks of these Nations here? Yes verily is it. For we see how these people were so wicked long beforehand even in the time of Abraham, that it would grieve ones heart to think on it, so as they were not to be born with any longer. They saw what befell to Sodom and Gomor, which were their Neighbour cities; and yet they became never the better for it, but continued still in all manner of outrageous wickedness. Yet notwithstanding, it was Gods will to hold his hand, and not to punish them at the first. And how long a time did he wait for them? Not a ten or twenty years only: but he said, I have condemned them, and given definitive sentence upon them, and yet will I give them, four hundred years respite, so as God (I say) will not execute my judgment till then. God (I say) deferred the execution of his judgment against those that were worthy to have been rooted out of the worlds at the very first. And yet for all his long delay what comes of it? Did they amend? Did they bethink them of their faults to mislike of them and to crave forgiveness at Gods hand? No: But they grew still worse and worse; insomuch that the thing which God had foretold to Abraham fell out to be true: namely that the wickedness of the Canaanites was not yet as then grown to the full. As if you should say, Indeed the measure is full enough already: but yet there must be such an over measure, as they may come to destruction of themselves, and their own wickedness may be their overthrow.
Since we see that God did so refrain himself and use so mild a kind of proceeding towards there Nations: what shall we say, but that we have good cause to glorify him, and to confess him to be so kindhearted towards mankind, as yet notwithstanding we must not dally with him; but live in his fear? But if God bear with us, we take occasion to mock him for his labor, and we think ourselves escaped when he has delayed his punishing of us . But behold, GOD on the one side is loth to give us any cause to complain of over great rigor: and therefore he is patient and longsuffering, as he terms himself in the holy Scripture. Howbeit forasmuch as we abuse his goodness, and become the bolder to do evil: he shows us that we must come to a reckoning for it in the end, and that he will pay the most unruly sort of us for the arrearages that he is behind hands with us. The thing then which we have to remember at the sight of this fair looking glass which we have in the Amorites, Hittites, Canaanites, Perizzites, Jebusites, and their like; is to consider with ourselves, that if GOD any time do let men alone as though he had laid the reins in their neck, and do wink at them, and make no countenance at all of punishing them: it is no consequent that therefore he acquits them, and that nothing is registered up before him, and that their sins than scape quite and clean unpunished. No no: but he waits for them with patience, and in the end they must come to their account. And therefore let it not trouble us when we see it our Lord punishes not the wicked at the first dash; neither let it spite us to see them ruffle it out in the meanwhile, & to make good cheer: for their triumphing shall cost them right dear, because they have despised God; yea & even falsely abused his grace, in making it a shrouding sheet of their naughtiness. Therefore let it not be a means to draw us to follow their example: but let us patiently abide Gods leisure till he work, & until the convenient time be come for him to execute his wrath: and that will serve us for a double lesson. For on the one side, when we see that GOD punishes not the wicked: we would by and by take part with them, if we bethought us not of this threat. Well though GOD show not his arm today, yet does it not follow but that he may do it tomorrow. If we were not restrained by this fear, we would soon be out of all order, and the very Angels would be corrupted by the example of the devils. Mark that for one point. Again, we must bridle our affections and lusts that carry us away because we be amazed yea and astonished, to think how GOD leaves those unpunished which have offended him so fore and that on the contrary part, whereas he sets them alone, yea and gives them full scope to do what they list in this world: in the mean time he seems to forget us as though he had no regard of us at all. [Whereupon we think thus with ourselves:] If we be his children, where is the pity that he has promised us? Such complaint do they make, which have not an eye to Gods long sufferance. And so the second lesson which he should receive, is that seeing we perceive that our Lord tarried so long a time for chore nations which had offended him as highly as could be, and we see him delay their punishment so long a time, that their sins seemed to lie buried by the space of four hundred years, and that yet nevertheless God executes his sentence at the end of those four hundred years, which was four times beyond the remembrance of men: Let the beholding hereof make us to fear the rigor of our God afar off: and though no tokens of his wrath appear; yet let not us fail to foresee them by faith. As for example; when Apostle speaks of Noah, he said that he foresaw the flood by faith. While men were sorted in their delights, and gave themselves to feasting, Noah beheld the flood. And how beheld he it? For it was yet fair weather, and every man took his pleasure and pastime. Yet did he see all the world drowned and destroyed: For he saw it by faith, because God had threatened that it should be so. Now, the same threat have we, and therewithal we have the proof of it also, even in this, that our Lord punished there nations that are spoken of here, at the end of four hundred years, when they thought not of it, ne took any heed of it, insomuch that if a man had then threatened them any such thing; they would have blurted out their tongues and shaken their heads at him. But their inditement was framed in heaven, judgment was given upon them already, and the judge had power & might to put it in execution in spite of their willful stubbornness. And therefore let the sight hereof make us to stand in awe of our God. And when he sets us alone in quiet, and spares us, let us not think ourselves to be scaped his hand: but let us enter into account, and every man quicken up himself, and look into his own faults, and that in such wise as we may prevent his wrath, and let us not tarry till he be armed against us, but let us to proclaim war against us, but let us prevent the rigor of his judgment, that by coming unto him, whereas we should else find him our judge in the end, we may find him to be our pitiful and kind hearted father.
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them continually more and more. And for as much as there is none of us which has not provoked his wrath exceedingly so as we be all guilty before him; let us seek to return to the refuge of his mercy. And seeing there is no meaner to come at him except he reach us out his hand and draw us by his holy spirit: let us not refuse to go to him when he calls us, nor tarry till the gate be shut against us: but let us use the opportunity of the time when he causes his Gospel to be preached unto us, and let us embrace our Lord Jesus Christ with the peace which he offers us, resorting to his death and passion, that we may have him for the gage of our righteousness, and the very ransom whereby to come in favor without God again, so as all our sins may be buried through his mercy, and we labor to draw others also unto him, that all of us with one common accord may tend unto our God, and he be served and worshipped of all me. And for the bringing hereof to pass, it may please him to raise up true and faithful ministers of his word, & c.
On Friday, the 20th of
December 1555 The 119th Sermon, which is the fourth upon the twentieth
Chapter
16.17.18 But of the Cities of &c.
19 When you shall have besieged a City a long time, in fighting against it to take it, you shall not mar the trees thereof by putting an Axe unto them: for you must eat of them, and therefore cut them not down: for the life of man is the tree of the field to come with you to the siege.
20 Only you must destroy and cut down the trees which you knows to be no trees to eat of, and thereof you must make bulwarks against the City which holds war against you, until you have won it.
Yesterday was showed why God gave so rigorous sentence against the Nations that had dwelt in the Land of Chanaan: It was told you that he had born with them ere that time, and suffered them till such time as they were condemned: and thereupon that we must benefit ourselves by such examples, partly that we abuse not Gods patience when he spares us and delays the execution of his judgments; giving us leisure in the meanwhile to return to repentance: and [partly that when wee see him execute so extreme rigor upon men, we should assure ourselves it is because he knows them to be utterly past grace, and have heaped up such condemnation upon their heads a long time before hands. Now remains to note that GOD appointed the Jews to be the executers of the said sentence, so as the Chanaanites and such like were to be rooted out by the hand of Jews, And why? It is said expressly in the Text, As the Lord your God has commanded you. Then was it not for the Jews to enterprise it on their own head, except they had had Gods word for their warrant: for it is not lawful for us to attempt any thing, unless it be our duty, and that God have commanded it. And it is a general rule for us to bear in mind and to observe all our life long. For men may do goodly and commendable things, which notwithstanding shall not be reputed for virtue before God, when they pass their bounds, that is to say, when they hold not themselves within the lists of that which God has uttered unto them.
For if a man should say, It were good to do thus, and therefore I will apply myself thereto; and yet in the meanwhile God tells him not to it, neither has he any word commands him to deal so: his unadvised adventuring upon things after that sort, than always be condemned at Gods hand. If we allege that the deed is good and excellent of itself, that is not enough: for god will be obeyed at our hands whatsoever come thereof. And therefore let every man have an eye to himself & consider how far his duty will bear him. If a man that has but a little household to govern should take upon him the office of a magistrate: what were to be said unto it? There would be very great confusion in that. Likewise if he that is a servant in a house should take more upon him than belongs to him, you see that all were out of order. Again if the wife should overmaster her husband, and make him her underling; the honesty of nature were quite gone. So then, it behooves all men to hold themselves warily within their bounds, and to follow what way so ever God calls them. And when we have Gods commandment, we must not be held back nor letted by men. If God bid us go, we must go, & though all the world should set themselves against us, yet must we not turn head, but go on still. As for example, in these days the Magistrates ministers of Justice have the sword in their hand, and that not in vain (as said Saint Paul) for God will have them to punish offenders. Now if they do nothing therein, and yet in the mean season will needs allege some excuse to God: they deceive themselves. For in as much as our Lord has set them in office, he has told them also that he will have them to be stout and full of courage in maintaining their fate. And so look what commandment was given to all the Jews in old time for the rooting out of the Pheresites, Amorites, Chanaanites, Jebusites, and their like, the same is given to all ministers of justice at this day: namely that they must rid, the earth of all such as do nothing else but bring up all manner of infection. As for us, it is not said to us that we shall root out and put to death such as may put us to any plunge: and therefore let every of us look to the rooting out of our own vices, for we shall have an encounter hard enough there.
And besides this, let us beware also that we have not to do with such as may corrupt and mar us: for we be but too forward of our own nature. For like as it was said to the Jews, you shall put the Chanaanites to death: so let us shun the company of such as will entice us to nothing but evil, nor can do aught else than provoke us to naughtiness. For we be as frail as is possible, and the least occasion in the world will thrust us our of the way, and make us to leave God behind us, as has been declared nor long since before. And moreover, let us to the uttermost of our power endeavor to rid Gods
Church of all such as could find in their hearts to overthrow the order of the Church and Gods service, and all honesty. As for example, when S. Paul said, rid away the evil from among you, he commands not the Corinthians to use the material sword for the punishing of such as have committed any crime: for they were not in estate of Magistrates: but he means excommunication, so as if a man be found to be a whore-master, a drunkard, or a swearer, he should not be born with all. For why? It were a corrupting of Gods church which ought to be his holy temple, & it is a making thereof a swine sty.
Should filthiness lie there? what a dealing were that? Therefore we must cut off all such folk as lead a wicked and lawless life. And that is the lesson which we have to gather upon that Text. For we have not the sword in our hands to kill the despisers of GOD and such as lead an unruly and disordered life. But yet must we call them out from among us, and therewithal remember the warning that is given us in the Epistle to the Hebrews. Take good heed (said the Apostle) that there grow up no room of bitterness among you, least it be a mean to infect all the rest. Experience shows that there needs but a very little corruption to roam all, by reason of the infirmity that is in men. And therefore let us learn to remedy the matter, that we be not an occasion to feed vice still. The way then for us to bring to pass that the Church of God may be maintained in all pureness of his service, is that stumbling blocks be not nourished and maintained, and also that every of us endeavor to root out vice in all men, sparing the persons themselves, and doing the best we can to draw them to salvation. Whereas the Jews were commanded to kill the Chanaanites: what ought you to do instead thereof? I see a lewd man running into destruction; & yet notwithstanding he would be born withal, and flattered, and have never a word spoken to him. Against such a one I must use rigor. And how so? To bring him to shame?
No, not if it may otherwise be. Truly if he hold on, and continue stubborn against God, he must needs become the more inexcusable, and we must procure his soul health even by rebuking him sharply, as it were by letting of him blood, or by ministering same loathsome medicine unto him. Thus you see how we must spare mens persons and yet kill their vices to the uttermost of our power. And in that respect does Saint Paul liken the doctrine of the Gospel to a sword wherewith we be sacrificed to God. For the mortifying of our wicked affections is an offering of sacrifice unto God: and whereas we were unholy before, thence forth we be dedicated unto him when we be so brought down, that we have no more after our own lusts, but do utterly renounce ourselves. You see then that that is one kind of death, which is not wrought upon our persons, but upon all the vices that reign in us. And after that manner ought we to deal for the rooting out of sin.
Now if it be demanded here, whether it be not lawful to be conversant with the wicked and froward to win them: I answer, yes verily, until a man find them to be past remedy. For to give over a man at the first dash when he has done amiss, or when he is as it were in the high way to destruction: is a furthering of the destruction of the wretched souls that was redeemed by the bloodshed of our Lord Jesus Christ. So then, a man may well labor to bring them back again which are strayed out of the right way: but yet must we not hazard ourselves. If I knowing myself to be weak, do overthrow myself with him under pretence of winning my neighbour that is misadvised: what win I by that? And yet we see it fall out so continually. And therefore let us beware how we tempt God in that behalf, and let every of us look narrowly to himself, and not deal after his own imagination.
Notwithstanding let us here withal put in use the saying of the Psalm concerning the hating of all such as despise GOD, yea and of hating them in such wise as we cannot by any means abide them, but that forasmuch as we see them despise God after that fashion, we be so sorry and grieved at it, that we separate ourselves from them, and utterly shun their company, refusing even in good earnest to have any conference with them: according whereunto it is said in the next verse of the same Psalm, that we must bear a pedal hatred against all such as do so make war against God, so as we become their deadly enemies to the uttermost of our power, not in respect; of their persons, but in respect of their unrecoverable wickedness.
Besides this we must also maintain the order of the Church. For if any one be call off as a rotten member, and you go and keep him company still: is it not a separating of ourselves from the body of our Lord Jesus Christ, and of all the faithful? Have we not made a Rent (as much as in us lay) to show that we list not to be members of the Church? When we be so familiar with those that are so cast off, and you fall to rubbing of ourselves with them: is it not a scorning of all
Gods children, and a letting of them go, as though we had nothing to do with them? True it is that (as Paul said in an other place) we must not take even those for enemies, which are call off by the Church, but we ought to warn them still as brethren. Yea verily. Notwithstanding, when men do haunt their companies familiarly, and to enter so same into friendship with them as to be partakers of their naughtiness: it is a token that they be willing to entangle themselves with them, and they be worthy to receive like condemnation with them. Thus you see in effect how we ought to put this lesson in use nowadays; namely that the Magistrates ought to be very careful to rid their Lands from all corruptions, and to use the sword which is committed unto them, in the punishing of all crimes, evil deeds, and disorders: And moreover, that every man in his own behalf do look to the keeping of the same order, and yet nevertheless that every of us do learn to keep this rule among us, that if there bee any stumbling blocks in the Church, they be not born with, but that such as serve to infect the rest of the flock like scabbed sheep, be thrust our; and that although they be not killed with the material sword, yet they be cast out of the company of the faithful, so as they may be ashamed of themselves, and other men may beware least they defile themselves with them, that they may be made after such a sort to know themselves to be despisers of GOD, as that men can not away with them, nor abide their acquaintance, but that they be to be shunned as deadly plagues.
That is the second point.
The third point is, that we must labor to root ou the vices, and yet to save the parties themselves; and that when we see wretched men misadvised we must bring them back again into way of salvation if it be possible. But yet in the mean while wee must sacrifice all their affections unto God; that is to say, we must mortify all evil in them, for the bringing whereof to pass, we must use the sword of Gods word, as indeed the preaching of the Gospel ought to have that power, as I have said before. And afterward, let every man enter into himself; for it is not enough for us to have rooted out the vices that are in our neighbors, but the chief point is to amend and reform ourselves, and to beware that the mischief settle not in us: for it will be no time to remedy it, when we be once hardened in it. Therefore we must prevent it.
And here it is to be noted also, that seeing God speaks here of Idolatry, we may see thereby how greatly he mislikes the corrupting of his service. Truly this point has been expounded already heretofore: but yet we have need to be put in mind thereof oftentimes. For many of us will never stick throughly to the foundess of Gods service, that is to say, to the Religion that is well ordered according to his word. We have always some fond devotions of our own, which carry us away: and whatsoever wee think well done does like us so well, that to our seeming, God do us wrong if he allow it not too: and that is a devilish overweening. For it becomes us, if we will serve God well, always to begin at obedience, that is to say, we must not attempt any thing which is not according to his will agreeable to his word: Now then as God has declared heretofore that he abhors all superstition and Idolatry: so he confirms it again in this place, even in the word Abominations, which is as much to say, as things loathsome, irksome, detestable, and such as he rejects and cannot away with. When we see God so stirred, and his wrath so provoked by our superstitions; alas what think we to do? Therefore let us hold us to the pure doctrine that GOD has given us, and when so ever he is to be served, let us not swarve aside one way nor other, as I have said here before: but let us hearken to that which God has said, and embrace it with all singleness of mind: Let that serve for one point.
Again let us mark on the other side, that when God said, Least they seduce you, and teach you the abomination which they have done to their gods. Hereby he shows that naturally we be easily misled in this behalf. True it is (as I have declared not long since) that as touching vices, we will soon be overthrown if the bridle be slacked never so little. Whoredom will reign to the uttermost, and so will theft, and so will drunkenness and all manner of looseness, and so will blasphemy. For as it is hard to bring us into the right way; so on the contrary part we be bone turned from it, insomuch that the whisking of a fly will make us straight ways to run astray, so as we can no more skill of serving GOD though we were well entered therein before. And that is the cause why we see so few hold out in well doing. Many make fair weather for a time, so as you would think them to be marvelous good men: but in the turning of a hand all is marred.
Other-some are not so soon perverted, but yet in process of time you would wonder to see how they be changed, and how they have turned their backs against God: And what is the cause thereof? Even for that (as I have said before) we take not heed to ourselves, ne consider how frail we be, ne therewithal watch in praying unto God , ne seek to prevent the occasions of wickedness. And because men trust so much to their own steadiness, and think themselves well able to withstand evil: they overthrow themselves headlong, and God punishes such presumption, because it is not without a kind or selfweaning, and consequently is the cause that we live not in the fear of God, ne resort for refuge to the grace of his holy spirit. Let us learn therefore that we be so easy to be led to all vices, but specially to Idolatry, as is pitiful to see. And why? For every man keeps a school of it, Although we have no example of superstition, yet can every one of us forge it in ourselves. If the little children, which never will what the filth of popery meant, were let alone and not held in awe by Gods word; when they came to age every of them would have his devotion by himself, with such a thing and such a thing were good. Our minds are so ticklish, as is pity, and our wits are very subtle to invent superstitions & Idolatries. And what will become of us then, when we shall have sowers of Darnel among us, which shall say, I have been seen such a thing, and such a thing was wont to be done? The mischief shall be nourished continually. Without going any further, you shall see that these old panniers of Idolatry which are among us, do always keep still some of their old filth, and they have ever some wicked root of their former superstitions remaining within them.
And if they might have their scope, we should soon be carried back again into the dungeons that we become out of. Not without cause therefore does our Lord say that the faithful must keep good watch, that they be not miss taught by such as have been used to superstition. For our nature will bee overcome by and by, if the mischief be not prevented. The mean [of redress] that was appointed to the Jews, has no place as in respect of us, nowadays. For the sword is not put into our hands to put Idolaters to death, I mean of us which are private persons: but we must eschew the company of all such as seek to entangle us in their devilishness. And the remedy thereof is (as I said before) to acknowledge but one GOD, and to know his will, and (for as much as he separates us from all the defilements that men forge to themselves:) Let us hold ourselves to the pure doctrine of his word. That is the infallible rule, let us follow it.
And now let us go on with that which Moses adds. He said that when a City is besieged longtime, men may cut down some sorts of trees to besiege it withal, if need be; for men of war have their Artillery. And instead of our Guns, they had in those days certain engines to break the walls. Therefore if they had need of timber, they should not cut down the fruit trees, but the trees that bare no fruit, and serve their turn with them. As for trees that bear fruit, and whereof food may be gathered, those were to be preserved. You see then how here is a commandment set down. Howbeit the meaning of the sentence is somewhat dark, and therefore it is expounded diversely. And indeed
I will somewhat stay upon it, howbeit but as in passing over it. Word for word it is thus: Man is not the tree of the field, to come to the siege before your face. Now, some take it that here God meant to scorn such as destroy the trees after that fashion. [As who should say.] What? Are the trees as enemies to you, to come against you and to refill you? Then if men heave down the trees and walk the Country: it seems to be a childish kind of revenge. You see then how some men have understood this text, that it was our Lords meaning to make those men ashamed which make such waste, and destroy the food of the inhibitors. They be not your enemies. Against whom make you your war? Against the trees and things that have no life?
Surely you be valiant men. Some perceiving that this construction is somewhat strained, say: The tree of the field is mans, that is to say, is for man. Whereas GOD has given fruitfulness to a tree, he has appointed it for the nourishment of men and of the inhibitors of the Country. For if the people be overcome, they have whereof to live when they be brought in subjection and wherewith to pay tribute to their conquerors. Other some understand these words, (to come to the siege before your face) thus: to help them that besiege the City: for what can they do if they want food? When a City is besieged, they must need depart thence, if there be not wherewith to sustain their army, which turn the trees will serve. Our Lord then (as they understand it) reproaches it as a great folly to go and disappoint themselves of their own sustenance. Howbeit forasmuch as the Hebrews do commonly supply the similitude, it may be taken thus: Man shall be in steed of the tree of the field to come against you in the siege. And this construction is very fit and natural, and I will make no long scanning of it, because it were but lost time: but I will hold that sense which may serve for all men, and whereof all men may take profit. GOD then having forbidden to heave down fruit trees yea even in time of war, adds the reason: namely that seeing: the men ought to be instead of the trees of the field, therefore they ought rather to set themselves against them and to utter their rage there, as against those that are professed enemies. For why? The men may come to the siege, yea and to the shock of the battle against you. To be short, our Lord (as I said before, howbeit that I speak here of another literal exposition, though all comes to one end) meant to declare that in time of war men must not wreak their teen upon the trees but upon their enemies, because their enemies seek to annoy them, and therefore those are they that are to be resisted.
Now let us come to consider what this Law profits us. It is said in time of war we must not cut down the fruit trees. Here we have to note, that although our swords be drawn, yet it is not lawful for us to use all manner of cruelty at our own pleasure: and yet notwithstanding GOD speaks here of rightful wars, such as he himself allows, where he gives leave to flea men, and yet he will have us to keep some kind of humanity, that we lay not the Country utterly waste. Let us mark then that wars are not lawful in such sort, as to bear down all before us and to make utter havoc of all things. But we must bear in mind, that although men bridle themselves as much as is possible, yet there will be too much evil committed. If there should be but one man slain; alas, yet do we see that an image of GOD were defaced. But when it comes to the killing of a great multitude whereby are made so many widows and fatherless children; what a thing is that? Besides, though the goods and possessions of men be spared, yet are many men thrust out of their honks, and being ill handled die some for cold and some for want and penury: And what a pitiful thing is that? Therefore although men deal as indifferently as is possible in time of war: yet must there needs be many disorders, in respect whereof men ought to strain themselves the more to abstain from all manner of cruelty and evil dealing. For if our Lord would have such even hand kept among enemies, even when he had given leave before to kill: what is to be done among us which should be friends, for whom it is not lawful to hire up a finger, no nor the tip of our tongue to speak amiss of them that have offended us? For although a man spite us and vex us; yet does not our Lord give us leave to be at war with him, but will have us to possess our souls in patience, and to strive to overcome the evil by doing good.
Now if it behoove us to maintain friendship with those that do us wrong and injury, and to procure their welfare, so as it is not lawful for us to grieve them in any manner of wise: I pray you is it to be born with, when we practice to annoy those which never did us wrong or harm, nor never procured us any loss? So then, you see how this Law concerns not only men of war: but also that our Lord will have it to be a common lesson to us all, to keep so even a hand to the uttermost of our power, as no man may complaint that he was indomaged by us. And so you see how we ought to apply this Law to our instruction. Again, if it behoove us to spare the fruit trees, which notwithstanding are things without life how much more ought we to spare mens persons? Truly this is not spoken in favor of the trees themselves, but in respect of men which are fed and sustained by them: and surely trees are not to be privileged any thing at all in comparison of men. What a thing then is it, when men shall be put all to the sword without fearing? Is it not as good as a defying of God? That is a second point which we have to bear in mind. Now let us proceed.
Whereas it is said here, that there must no waft be made: it is to show, that men ought always to maintain the ordinance of GOD: specially since we know his goodness and fatherly love towards men.
Behold, God has given the earth to men to dwell and rest upon. Now when we fall to making of havoc, and thrust out the poor indwellers thereof, so as even in the time of peace when every man may return home again to his own bottle, yet they find all things wasted and the land made barren, and whereas here to fore it had been well husbanded, it is now become as a wilderness, so as there is not one tree left to gather an apple of: is it not as good as a defeating of Gods goodness which he had uttered towards mankind? Must it not needs be that we be stark blind in our rage, when we fight to against Gods grace, yea and against such a grace as ought to soften our hearts though they were harder than stone? You see then how here is a general rule for us to mark well, namely that as often as we be tempted to make any waste or spoil, we ought to bethink us thus: Go to, our Lord has placed us all in this world, and provided us of the things which he knew to be necessary for this life: now if I will needs spoil the ground of the things which God has given it for the sustenance of man, I do the best I can to defeat Gods goodness which he has uttered to mankind, that it might no more appears. And am I worthy to be sustained on the earth when I do so abolish Gods gracious goodness which served as well for my neighbors as for myself, not suffering it to have his course and to reigns any longer?
Am I not as a very monster? This is a thing (say I) which ought well to restrain us. When we be carried with any malice, and are become so mischievously minded as to waste the trees, Houses, and such other things let us bridle ourselves with this consideration: yea, but who is it against whom we make the war? It is not the creatures, but the panic himself who even there does show forth his goodness, and that not towards any one man alone, but towards all men, in the which number even we ourselves also are comprehended. Were this well considered, wars should not be undertaken so unadvisedly nowadays as we see they be, neither should countries is wasted every where without sparing. But nowadays this kind of cruelty is far greater among them that bear the name of Christians, than it has been in times past even among the Infidels. For now there is nothing but burning of Countries; and that is work than the cutting of mens throats. For what than the poor inhibiters do, when their Country is burnt up a ten leagues round about? They must needs go die under the hedges and bullies, or lye pining away upon the plain grounds: but it were a greater point of mercy to dispatch the by death out of hand. And yet notwithstanding it is a lawful thing nowadays, because it is a custom so to do. And whence comes this custom, but that men have not regarded Gods word, by reason whereof they have utterly alienated from him, and in the end are become stark beasts? And so it is an horrible thing to see, that they which name themselves
Christians, and Catholics, and the upholders of Christianity, are nowadays so far out of order, that barbarous reigns most fully among them. Insomuch as they hold not themselves contented with the wasting of their enemies lands, but they do also flea even their owns subjects without sparing. Nowadays the laws of the Turks reigns among the Christians which is, to make no conscience of the wasting of their own country, so men may keep the sovereignty of the same.
For if they doubt that the enemy is like to have the forehands, they burn up all before his coming. And what do they burn? The poor subjects whom the Prince himself has under his protection. It is said, You shall be a covert in the storm accordingly as is spoken of the office of a good king in the person of Ezechias. The Prophet Esay said he shall be a place of harborough and refuge for his subjects. When a storm comes, so as all things seem likely to go to wreck the king shall have his wings stretched out to cover his subjects, and to defend them, insomuch that he ought even to hazard his life for them. After that manner ought a prince to maintain his subjects. Contrariwise you shall see a prince so blinded, that he commands all to be burnt and wasted, that there may not so much as one grain of corn be left.
Yea, but thereby the poor people are starved. There is no remedy, nothing must be spared, but all things must be born down, to the intent I may reign like a conqueror. Needs must God be forgotten, when men proceed so far. We needs not to go seek examples of threescore years hence, neither need we to hear our ancestors speak.
For we have seen as much within there hit twenty years, and not far hence. And the mischief not only continues but also increases still.
For why? they be the fruits of the contempt of Gods word. So a Prince do shrive himself, and be assoiled and make a Cross upon his backs, it is enough: He shall have Ceremonies now. When he has performed a sort of counterfeit services, he is quite and clean assoiled. But if a man should come and show him his duty by Gods word he cannot abide to hear of it. To be wide what he owes first unto God and then unto men, he can abide much less. To be wide after what manner he ought to take wars in hand, and how he should hold himself within his bounds and lifts, without attempting any further than God gives him leave: he can no skill at all; it were a derogation to his majesty; it is enough for him to mock GOD with a sort of pelting trifles, as though he were to please a young baby. But let us on our side consider what is Lawful for us, and not meddle with those which provoke Gods wrath and curse upon their heads after that fashion. And seeing that God has rid us from so great confusions, let us yield him thanks, and not follow them any more, least we provoke his vengeance to be the more horrible against us.
Now, howsoever the world go, although we be private persons yet must we put this lesson in use, of not making any waste, for so much as we know that our Lord has appointed the earth to be as our foster mother. And seeing she opens her bowels after that sort to sustain us; we must understand that it is all one as if God should reach us his hand and offer us the testimonies of his goodness. If we be of that mind; then will this doctrine avail us, not only in time of war, but also in time of peace. And would God that it were well regarded. But nowadays men are set altogether upon evil doing. Insomuch that although we have our ears beaten daily with such matters, yet we mind them not: whereof the examples are too evident. Yea and there are which had lever that their corn should be marred in their Garners, and be eaten with vermin, and rot where it lies, rather than to sell it in time of need. For they could find in their hearts to hunger starve the poor people. And is not that all one with cutting up the fruit trees? Behold, the corn is gathered in, and our Lord has powered out his goodness and blessing to the end that the poor folk should be sustained. Now, it is horded up in Garners, and it is kept fast under Lock and key, till it rise to so great a price that folk cry out for hunger, and are no longer able to abide it. And what becomes of the Corn in the meanwhile? It foists and rots. Indeed our Lord do now and then mock them that thought themselves to have gained much, and show them that that is not the way to do it. But yet for all that, they to the uttermost of their power do bury Gods grace, as though they fought against the goodness and fatherly love which he uttered towards all the people. And in so doing they pervert the whole order of nature, as if they went to cut down and to destroy the fruit bearing trees. What is to be done then? Seeing that our Lord would have a certain humanity to be observed even among enemies: forasmuch as it behooves us to live fellow like together in peace and brotherly love: let us look that we endeavor to live in concord and friendship as much as in us lies. And when God shall have bestowed his spiritual gifts upon us, (which are much precious than all the worldly things which we can receive) let us endeavor to make our neighbors partners with us, and not through our malice disappoint them of the good which God does unto them. For if we ought to behave ourselves with such discretion in the use of temporal benefits: what ought you to do in the spiritual blessings, which concern the salvation of our souls? Then let us learn not to stub up the fruit trees. But rather seeing that Gods word is the seed of life; let us endeavor to spread it abroad every where, that it may take good room. And that when it has taken root, it may not bring fourth a barren tree, but a tree that bears good fruits. Thus you see what we have to gather of this texts if we intend to profit ourselves duly thereby, yea even in such wise, that although we be not in wars, yet notwithstanding forasmuch as GOD has chosen us for his people, he has showed us here such a point of uprightness, as ought to continue with us all our life long.
Now let us kneel down before the Majesty of our good God, with acknowledgement of our faults, praying him to make us feel them more and more, so as we may be the better settled in true repentance: and that therewithal we may mourn and mislike of ourselves when we see the infirmities that are in us, and pray our good GOD to vouchsafe to hold us in awe, that although we see the world nowadays to be utterly out of order, and ourselves horribly beset round about with all manner of stumbling blocks, yet we may be held still under his banner, to follow him whithersoever he lists to call us, that by that means he may be glorified in us, and we also rightly glory in him for that we be his people, and he has should us out to do him service. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, bringing back all poor ignorant people from the superstitions and idolatries wherein they are held: that so he may lead them to the knowledge of his tries: And that for this purpose it would please him &c.
On Saturday, 21st of December
1555 The 120th Sermon which is the first upon the one and twentieth
Chapter
When a body is found slain lying upon the ground in the Land which the Lord your GOD gives you to possess, and it is not known who killed him: 2 Then shall your Elders and Judges come forth, and measure the Towns that lie round about the slain man.
3 And when they perceive which of the Towns is nearest to the slain man, then shall the Elders of that town take a young Hekfar from the drove, which has not been labored nor has drawn in the yoke: 4 And the Elders of that Town shall drive the young bullock down into a hard valley, which has neither been plowed nor sowed, and they shall strike off the bullocks neck there in the valley.
5 Also the Priests the children of Levie Mall come forth, for the Lord your God has chosen them to minister unto him, and to bless in the Lords name: And at their word shall all cases and every plague be determined.
6 And all the Elders of that town shall come to the dead man, and wash their hands over the bullock that is beheaded in the valley: 7 And protest and say, Our hands have not shed this blood, neither have our eyes seen it.
8 Lord, be merciful to your people Israel whom you has purchased, and lay not the guiltless blood among your people Israel. And the manslaughter shall be forgiven them.
9 And so shall you take guiltless blood from among you: for you shall do that which is acceptable in the eyes of the Lord.
I have spoken of this, Law already heretofore, and declared briefly what god meant in the ordaining of that Ceremony: namely that we should abhor the shedding of blood, and murders, and outrages. He had spoken heretofore of the law of arms. And now he adds that the killing even of one man is a defiling of the whole country, unless the remedy be sought by praying unto God to forgive the fault, and by protesting that none of them is guilty thereof. We see then that mens lives are dear unto God, since he will have so solemn a redress to be made of a murder committed, yea even when the door thereof is not known, nor the truth can be found out. If a man had seen murdered, and the doer thereof known: then would not this ceremony have sufficed. For God commands the crime to be punished: and if a murderer be suffered to scape, the judges and all the people become guilty of the fact. But when it is unknown by whom a man is slain, then GOD thinks it not enough for every man to protest for himself that he is neither party nor prink to the matter; but he will also that the town where the deed was done, or which was nearest to the place where the deed was done, should be examined for it. For we know that a partition of the towns & villages was made to every tribe.
Insomuch that every City had the Country about it, and the towns and villages in it were called as it were the daughters of that City. Yet not withstanding, in this case our Lord will have them to make a new survey and measuring of the distance of places again, and that the City which is found to be nearest to the dead body, shall be at the charges to make a solemn sacrifice, whereat he will have the Elders, Judges, and Priests, to be present. And he sets down the Priests by name, as well for sacrificing as also because it was their Office to make the purgations: when so ever there befell any blot, so as the people were defiled before God; it was the duty of the Priests to make them clean again towards God. And that was the cause why that order was requited in this case. And therefore Moses adds, that God has appointed them to serve him, and to bless in his name, and that it belongs to them to judge of Leprosies and all other like things, and of all other kinds of uncleanness wherewith the people might be defiled. In attributing this office unto them, he declares to what purpose their presence ought to serve in this act. Also there was prayer to be made, and the priests were enjoined thereunto. And because the whole order of them was a figure of our Lord Jesus
Christ: they blessed in Gods name, as I have declared heretofore, and as I shall show somewhat more hereafter as I pass over it. And therefore our Lord appointed them to make the solemn prayer that is set down here. Now we see whereto this Law tended: Namely that our Lord has showed how precious mens lives are unto him, that we on our part might be the more provoked to take him for our father.
For what an unthankfulness is it, that God should have so great and so fatherly a care of us, of us I say which are but Carrions: and yet notwithstanding that he should not be honored of us as of his children, nor find any obedience at our hands? So then, forasmuch as we see our Lord vouchsafes to have a regard of our life; let us be the more moved to honor him, and to yield him all reverence.
Here withal it is showed us also, that we must maintain our neighbors as much as in us lies, and abstain from all violence. For if murder be so hateful to GOD, that although the doer thereof be unknown, yet it behoved a solemn clearing thereof to be made: what will become of us if we spare not our neighbors? Is it not a setting of ourselves utterly against God? Here then is a bridle to restrain us from all violence and outrage, so as unless we will be hateful to our God, we must live in concord and brotherly love with all our neighbors. Now I have told you heretofore, that whereas murder is forbidden us, it is not meant thereby that we should but only forbear the drawing of our swords to flea men, but also that forasmuch as all they which hate their brethren even in secret, are murderers; we should beware to have our hearts as clean as our hands, and abstain from all hatred and enmity. Thus you see what we have to remember in the second place of this Law which is set down here. For it is not enough for us to love our neighbors and not to have stepped out into any injury or violence: but we must also (to the uttermost of our power) be a let to the annoyance that is done to others. Indeed it is a great thing to be peaceable: but God requires yet more of his children, namely that they should procure peace towards others.
Therefore when so ever any man fall to quarreling or offers wrong to his neighbor, let us look that we set ourselves against him as much as we can. I know that every man is not armed with the sword, neither may every of us take upon him to redress wrongs: but yet let us have an eye to that which GOD permits, so far as our duty will bear, and as occasion is ministered to deal: And therein we shall show ourselves not to content to any outrage, but rather that we be willing to succor the innocent that is oppressed and wronged, whom let us look that we help to our power and ability. That is the third point which we have to gather upon this text.
Moreover let us mark, that badges and Ministers of justice are warned here to do their duties. For it is not enough for them to protest that they have not supported nor favored any evil: neither is it enough for them to be able to say, that they have yielded every man his right when they were complained unto but they must also inquire diligently of disorders, and although no man speak to them or move them, yet must they of their own selves be vigilant in making search.
And if they find any fault committed: they themselves must follow the suite of it. But this is ill observed of most Judges. For they think themselves to become to the full perfection of virtue, and that they be greatly to be commended, when they have not refilled to give men the hearing. If a man that is grieved do come to complain to them, and they hear him and make countenance to help him: they think they have acquit themselves very well. But our Lord is not contented with that. Although then that the party which is hurt do hold his peace, and patiently put up the wrong yet notwithstanding the judge or the Magistrate that is in office must not forbear to do his duty for all that. And therefore it is a fond allegation to say, there is no information, no man complains of it. Yea: but yet nevertheless the evil is committed, and God sees it, and he has commanded that it should be punished; he will have all misdeeds redressed, and that no liberty be given to the stronger to bear down the weaker. And shall the Judge in the meanwhile hold his peace? Let us mark then, that God will not have the ministers of justice to wink at mens misdeeds: no not even though there be no informer, protector, advocate, attorney, or plaintiff to move them thereunto. For they be bound to punish crimes even of themselves, though no man prosecute any suite in Law. And what ought they then to do, when they be sued unto, and when the party that is misused comes sorrowing and declaring his grief? If he bet not heard, or if he be scorned for his complaining, or let alone , or peradventure so vexed that he is enforced to give over his right, and in the meanwhile the offender goes unpunished: shall such treachery be excusable before God? Yet notwithstanding, we see often times, that if a man which has been wronged do come to demand Justice; he shall be trained on. Indeed he shall not be driven away with a cudgel, it shall not be said unto him that he does but lose his labor: but he shall be so driven off with shifts and delays, that the poor souls is sorry that ever he attempted any suite, and is fain to leave off his great grief. That is the common course which is kept in executing of justice on the earth. But we see here that such persons as have so abused their authority, must come to account for it. For the heavenly Judge will have them not only to hear mens complaints and to relieve them: but also to make inquisitions; and to search out matters to the very bottom, though it be not known that any fault is committed, or that any man is to wronged, yea and even though no man open his mouth to complain.
And when men have done the best they can, yet will he have them to offer Sacrifice, as though force blame lay upon the country itself, until forgiveness of the offence were desired.
So then, let us learn on our part, that our Lord watches over us, so that although we be oppressed and have all the outrages in the world done unto us, yet our Lord ceases not to have a ca care of us. True it is (as I have said before) that judges and Magistrates have here a good lesson, and that they ought to consider that they shall not scape the hands of the Heavenly Judge, when they have been negligent in maintaining good men that are trodden under foot. If they pass not to defend them, they must make a reckoning for that loose dealing of theirs. For it is all one as if they themselves were considerate with them. And therefore we must understand, that seeing God has such a care of those that are dead, it is much more of consequence, that our Lord beholding all things would we should resort boldly unto him for refuge, when we pine away in this world, suffering many troubles & vexations, though we speak never a word, ne find any defense or help at all among men, in how great extremity so ever we be. For although he show not himself by and by near at hand: yet must we not think that he has turned his back upon us: for he marks all the wrongs that are done unto us, and our tears (as it is said in the Psalm) shall come up before him. For David said that the tears of the faithful are put up as it were into bottles, as men put up sweet waters into glasses, and ointments into viols. And so our Lord keeps the treats of such as make their moan to him, and resort to him for refuge. He keeps all those tears of theirs, to be revenged for them in time convenient. But we must pass yet further. For if God succor them that are departed; it is a token that we be not as the brute beasts. For (as is showed in S.
Luke) he is not the God of the dead, but of the living. Therefore let us conclude, that when we be gone out of this world, we shall have a better life and be in the hand of God. Look what a record of the immortal life here is uttered in the mark that God gives us here, namely in that if a man be found murdered solemn sacrifice must be made to cleanse the Land from the defiling whereto it was subject.
For thereby he witnesses that after our decease we live with him, and that we must not think ourselves to be utterly done away and come to nothing, when God takes us out of this world but rather that it is but a passage whereby to go into the second life which eh promises us.
Seeing that this was spoken in the Law, we ought the more to assure ourselves thereof nowadays. For we have the holy scripture more at large. We have the heavenly life showed unto us much more apparently in the new Testament, than it was filmed to the fathers of old time before the coming of our Lord Jesus Christ. And therefore we ought to be so much the more assured of it, and not be like the unbelievers, who quake when they hears death spoken of, as though all were fordone with them, and as though they should utterly perish.
But we must understand, that when God gathers us to him by death, we cease not to live still to him wards. Although a mans body rot away, and become a Carrion like the bodies of brute beasts: yet is God a faithful keeper of our souls, so as they be preserved in his hand
& by his power, wherein he gives us hope of the last resurrection, in the which we shall be wholly restored again. For whereas we be now corruptible, and tend to corruption by death: we shall then be clothed again with such a new nature, that the thing which is now corruptible and transitory in us, shall become new and incorruptible, when we be renewed after the likeness of our Lord Jesus Christ. Thus you see what we have to remember yet further, in that God shows idle to have such care of them that are dead.
As touching the things that are spoken here concerning the priests, we need not as now to stand very long upon them: but it will suffice to speak a word or twain thereof. Moses said that they were ordained so bless in Gods name, that is to say, to make public prayers. True it is, that we at this day have the same office of making prayers in the name of the whole church, and that the people must say Amen, (as S.
Paul said in the xiiii. Of the first Epistle to the Corinthians): but there was a special consideration of this matter in the tribe of Levy, & in the priests of the Law: namely, that they bare the figure of our Lord
Jesus Christ who is our advocates, and our mouth, as it were.
Forasmuch then as it belongs to our Lord Jesus Christ to offer up our requests to God our father, because they can never be acceptable to God but for his sake, neither are we worthy to preach unto God, except he lead us and make way and means for us. Therefore in the time of the Law, the Priests blessed the people, that is to say, they made the public prayers for them. Again there is another thing, namely, that their blessing of people was a witnessing of Gods favor and love towards them. And that also belongs to our Lord Jesus
Christ, howbeit that the same pertains not to himself alone, but also to all the preachers of the Gospel. When we preach Gods mercy, the blessing of God is upon all them that harken to us. For it is all one as if God himself came to declare his favor towards us, and that for as much as we be reconciled unto him, he intends to take us into his keeping. Seeing then that the doctrine of the Gospel imports such things, we see that all the Shepherds of the Christian Church, do bless the people: But this is not because they are figures of our Lord
Jesus Christ, but because of the charge that is committed unto them.
They do indeed represent his person as his officers; but in the time of the Law this was of force that the Priest during the continuance of those shadows, did after a sort supply the room of our Lord Jesus
Christ until he was come. That then was meant by blessing the people in the name of God, as we see our Lord Jesus Christ himself has declared, For he blessed his disciples by laying his hands upon them. Therefore let us reform to him as oft as we think upon our own cursedness: that is to say, forasmuch as we know ourselves worthy to be rejected of God, and to be as it were accursed, because there is nothing but utter wickedness in us: Let us flee to our Lord Jesus
Christ. For if God gave that remedy to his people under the Law, of being blessed by the priests who were but mortal men: shall we mistrust that our Lord Jesus Christ has not sufficient power to do away all our accursedness, so as God shall look favorable upon us, and receive us as his children? Then let us hardly give care hereunto, and rest upon it with full unit. And when we be about to pray, let us assure ourselves that we have an advocate, who will make us to find favor. And let us not allege as the Papists do, I am not worthier to pray to God; but let us be sure that our Lord Jesus Christ calls us to him. Truth it is that we ought to perceive our own unworthiness: howbeit not to make us to range away when wee pray unto God, or to cause us to seek long windlasses, as who should say, Such a Saint shall be mine advocate, or such a She-saint shall be my patroness but to direct us to him which is given us of God his father, namely to our Lord Jesus Christ. Thus much concerning the blessing.
Now the serving of God imported the sacrifices and all the rest of the ceremonies. And at this day, they that are appointed ministers of Gods word, have the administration of Sacraments, because it is an appurtenance to Gods word and doctrine which they bring: but our Lord Jesus is he that has made the only and everlasting sacrifice whereupon we must rest. And herein we see the foolishness that is in the Popedom: for the Priests will needs counterfeit his sacrifice, saying thus: behold the tribe of Levy was appointed to serve God.
Yea, but we must consider what manner of Sacrifice God requires and allows at this day. Will he have us to flea Bullocks, Sheep, Lambs, and such other things? No verily. But Saint Paul says that the sacrifices which the Shepherds of the Church must offer to God, are mens souls whom they win by the preaching of his word. Those do they dedicate unto God, and that is the service which he likes of. This is a part of that service of God, which is spiritual. And therefore let us mark that we must let Jesus Christ alone with that which the holy scripture reserves unto him: Namely the offering up of himself once for all, to purchase us everlasting forgiveness of all our sins, and the making of us clean and pure yet still before God. Now then there remains nothing but this only, that we be confirmed in the power that is brought unto us by his death and passion. And how may that be? By the use of the sacraments. When we receive the Suppers we make not a new sacrifice as the Papists were wont to do in that devilish abomination of their Mass: but we protest that God is at one with us, when we be grounded in the death and passion of his only son, and that we be partakers thereof: and our present receiving of the bread and wine that are given us, is all one as if we were fed with his body and blood as with meat and drink. Thus you see how we ought to apply the things to our instruction, which are spoken here concerning the sacrifices that were to be offered to GOD by the priests of the Law.
Now let us proceed with that which Moses adds here. He said that the Priests shall resort thither with the governors and judges of the City, and take a young Heksar (or Bullock as they term it here;) and cut off the neck of it, yea and that in a valley (said he) as in a secret place, and namely in a valley that is barren, and vmilled, as in a desert place. This circumstance is set down to move the standers by to the more terror, when they saw the cutting off, of the Heckfars neck, and that they were come as into a secret place. For it is certain that God passed not for the blood of the Heckfar. Has God a care of Oxen or chine (says Saint Paul,) as though he regarded them? His speaking of them is for mens sakes. And therefore let us mark how
God pointed out a valley, yea and a barren valley, to the end that they which were there present, should conceive a certain terror in themselves. Where at? At the smiting off of the bullocks head, as who should say; Must we come to this desert place for such a matter? And what a thing is it that a man which is shaped after the image of God should be slain, and that such a crime should be committed? Shall not the Sun and the Moon, and all the stars of the sky cry out for vengeance to God? Shall not the largeness of the earth frame an inditment as though it were written in paper or parchment? Thus you see what we have to consider, in Gods appointing out of the place so with such circumstance.
Now afterward follows the protestation. Our hands have not done this deed, neither have our eyes seen it. When the judges & governors say, Our hands have not done this deed; they mean the whole people as well as themselves. For it is not enough that the ruler: themselves be clear of the murder: but they speak in the name or behalf of the whole body of the people whom they represent. And hereby it appears, that if the Magistrates suffer any wickedness to lie lurking in any city or country, they themselves are guilty thereof, and it is as much before God, as if they had given their consents to the doing of it. Therefore let men mark well this saying, Our hands has not done this deed: namely that such as are in authority must answer for the whole body of the people, so far as lies in them: that is to say, that wicked doings have not been suffered to nestle by their sloth and negligence: but that they have searched them out diligently, and done their duty in that behalf: otherwise it will be in vain for them to say, I was not the doer of the deed. No, but you did represent the whole people, you was put in commission by Gods appointment, and therefore all you has suffered lewdness to be committed within thy
Jurisdiction, it is at your hand that God will require the account. And in very deed, we see how it is Gods will, not only in this place but also throughout the whole holy scripture, that when any trespass was committed in any tribe, the Elders should stand forth as it were to confess the peoples offences in their persons. For inasmuch as they were set in authority and place of honor, it behooved them to know that their charge was so much the more hard and weighty. That is the point which is to be noted here.
And he adds our eyes has not seen it. And hereby we may know (as I said before) that it is not enough for us to have our hands clear: but it is required also that we should not be privy to any evil: For if we cloke it knowing of it, to whom is it to be imputed? Truly we may well wash our hands of it (as Pilate did) before men, as who should say, I did it not, I am guiltless of it but God admits no such mockery.
Therefore when so ever we be examined or deposed upon any matter, let us not imagine that we shall scape scot-free before God because we have not done the actual deeds: For we must to the uttermost of our power find means that the mischief may be redressed so as one man may not be trodden under foot, and another be bolstered and born out, and consequently common robbery be suffered to reign disorderly among men; but that right and even dealing may be maintained among men: and let every man further the same on his own behalf. And as concerning judges and Magistrates, let them also learn to have eyes, that they play not the blinkers and blind folks when evil is committed, ne think to escape when they can say, As for me, I have no such thing. Yes, but such as are in authority of Justice, must know that God has set them aloft as it were in a watchtower to discover things afar off. If the Magistrates themselves do let a watchman in a high tower, and he excuse himself saying, I saw nothing: will they hold him excused? No, For he was set there to look about him, and that was his charge. Even so our Lord ordains
Magistrates to keep good watch. And if they notwithstanding do shut their eyes, and make as though they saw nothing at all: shall it serve to acquit them? What an excuse were that? Were it not too fond and trifling? So then, let us mark well, that Magistrates must open their eyes and be watchful, that they may see what their duty is. And if they will be taken for guiltless, they must look to it that they may be able to use this present protestation in truth, Our eyes have not seen it, neither have our hands done this deed.
But yet besides this, Moses shows that the city or town where a murder is committed, is not altogether clear of it, and therefore that they must be fain to crave pardon at Gods hand. Surely this seems to be with the extremist. What? Seeing we have not consented to the evil, but would have punished it, if it had been done in our presence, and we protest that we ourselves did not the deed, neither do we know the doer of the deed that we might punish him: ought not God to be contented with all this? Nay, there is yet a further thing, namely that the committing of such a fault, is as a defiling of the whole country, and a warning given us of God to look narrowlier to ourselves. True it is that he will not take us for murderers: but yet for all that, his suffering of such an offence to be committed, is as though he should show us with his finger, that he is gone from us. For when God blesses a country, he preserves it from all defilement. And the falling out of any defilement, is as a turning of Gods back upon us, as if he should say, I have no more care of you, I let you alone, I give you over. The nation therefore that perceives God to give any sign of his displeasure have good cause to humble themselves. And that is the cause why he commanded the Judges and governors of the city where a murder was committed, to think earnestly upon it, as if they should say, Lord have pity upon your people Israel, and take away this guiltless blood from among us, and let not this deed be imputed unto us.
Now if it be so, and that there be no remedy to be found but only to flee to Gods mercy, and to crave forgiveness not only for fault, but also because men ought to feel that he is angry with the whole City: What is to be done when the misdeed is apparent? Ought not men much more to make supplication to God, and to flee to his mercy, at leastwise if they were well advised? Yes; but we see what hardness or rather blockishness is nowadays in most men, yea and well near in all men. For when a misdeed is committed, who is her that regards it? True it is that if an outrageous wickedness be committed, men will perchance say, he is a wicked man. But they consider not that God warns all folks generally to say every man in himself, Alas how happens it that such an enormity is committed among us, that all of us should be defiled with it before GOD? For that this is come to pass and we never wist it is a token that we have evil profited in Gods word. For we think not that his giving of such examples unto us, is for our instruction. But although we sleep, yet does not GOD cease to do his office. We hear what he says when there is no justice nor upright dealing in a city. They be princess of Sodom, they be thieves and murderers. He says this to judges. Not for that they had cut mens throats that were traveling: No; but because they had not maintained the good and guiltless. Therefore he said, Behold, it is a city of blood. The very city of Jerusalem itself, which God had chosen to be his royal palace and Temple, is called a city of blood and a den of thieves. And why? Because many outrages and disorders were there committed, and many poor souls were trodden under foot without succor, and Justice was become as an open robbery. So then, let us learn to resort to our God when any offence is committed, and let every of us think with himself, Alas, our Lord does us to understand that he is angry with us, in that such things are happened, and that such enormities are committed among us. And therefore let every of us crave pardon of them, and also think thus with ourselves: Of whom is it long that I am not like one of them, but only of Gods preserving of me? And let us also beware for the time to come. Thus you see in effect what we have to bear in mind, as in the respect of the things that are spoken here concerning murder.
There was also the striking off of the Heksers head, to make men the more afraid: as who should say, that the beholding of a poor beast slain after that sort, does move men the more. And what is to be said then of a man, which is shaped after the image of God? We see then, how our Lord meant to teach the Elders and judges that were present at the sacrifice, that they might the better learn the horribleness of all murders. For if we be afraid of a beast: it is good reason that we should be touched much more to the quick without all comparison, for a human creature. As touching the washing of their hands, it is added to do the people to understand, that they were after a sort defiled, or rather that they should declare both before the Angels and before all creatures, that they might wash themselves from it. And this served for the time of the ceremonies of the Law. But we must understand that it was not our Lords meaning to ford his people by such signs in counterfeiting and hypocrisy. What gained Pilate by his washing of his hands? Was he cleared from the death of Jesus
Christ? No, that washing of his was a token of his defiling. Wherefore washed he his hands, but because he knew himself guilty of the death of Jesus Christ? Whereof he thought to clear himself by a drop of water: and that was too great a dallying with God. And that is the cause why I said that his washing engraved his sin the deeper before GOD, and made him the more inexcusable. And therefore had the people come dissemblingly to wash their hands; it had been but a further charging of themselves, and a making of themselves the more faulty. But Gods will was that the Elders should use such ceremonies to do us the better to understand, that we be fleshly, and consider not our sins unless they be as it were pointed out with the finger. We conceive not Gods wrath except we have born sign of it before us God then meant to declare, that when there is any such offence, you be defiled, so as there is nothing but filthiness in us, but God mislikes of us, & we cannot preach unto him without provoking him to wrath.
Mark that for one point.
And therewithal he meant to show us, how we ought to apply our endeavor to cleanness. And this cleanness is not compassed with corruptible water; but it must be first in our consciences and afterwards in all our members, Wherefore let us learn to look to it, that our hands be not bloody, as the Prophet Esay terms the hands of those which did wrong to their neighbors: and let not our feet run after blood, neither let our members be defiled, nor made instruments of unrighteousness, as Saint Paul speaks of them in the fix to the Romans. When we endeavor after that sort to keep ourselves undefiled to God ward; then do we observe the washing that was under the Law, to retain the truth and substance thereof.
And at this day whereas we have baptism, the water betokens the like; not that it is sufficient of it tale, nor that it is of force to wash away our sins, for what should then become of our Lord Jesus
Christs blood? It were too gross a blasphemy for a man to put his trust in a visible sign: we must lift up our minds higher. In like case is it with the Lords supper; Insomuch that when we come to the table of our Lord Jesus Christ, if we think to find our soul health in a bit of bread or in a drop of wine; we be very brutish, and there is neither reason nor understanding in us. But when we be led further, so as by eating of the bread we conceive that Christ is our very sustenance, and that although we be spiritually dead in ourselves, yet we cease not to live in him: then does the sacrament turn to our benefit. And to that use must we apply the doctrine that is set down here.
And for a conclusion let us mark further, that although the men that are murdered do no more speak unto us, because they be dead: yet the blood of them cries out for vengeance against us. See we not what proceeded from the blood of Abel? He needed no man of law to plead his case: for his very blood cried unto God as is reported thereof.
Whereby we be done to understand, that although the parties whom we have misused do forgive us, yet will God ever be a Judge to us, until we have acknowledged our faults, and endeavor to amend them. Insomuch that although his wrath appear not towards us, & that our wrong dealing have lying long concealed, so as it seem to be stark dead & quite forgotten: yet not withstanding the remembrance thereof is always fresh before God. Let us consider this, and let every of us in true repentance rebuke himself and amend his misdoings, endeavoring to live quietly & without doing any harm. And for the doing thereof, let us think upon the outcry whereof the Apostle speaks in the Epistle to the Hebrews, saying that the blood of our Lord Jesus Christ cries much better than did the blood of Abel. Not to ask vengeance of God against us, so we receive him in such wise as our sins be washed & denied away. For to that purpose was that holy blood of his shed. True it is that the blood of our Lord Jesus Christ shall cry out for vengeance against all the faithless and froward sorts
& against such as have refused the doctrine of Gospel & trodden it under foot, & made a scorn of it, & all profane folk; for all such shall be guilty of the bloodshed of our Lord Jesus Christ. But when we receive his blood by faith, & know that it ought to settle us as a purgation to make us righteous and innocent before God: let us assure ourselves; the same blood has his cry. And indeed we see how the Gospel sounds and rings in our ears to the intent we should know the virtue of the blood of our Lord Jesus Christ. For it is no dead thing: but it is ever fresh, as the Apostle speaks of it in another place.
Yea & it is so fresh that it has his lively force continually, to reconcile us unto God. Therefore let us rightly weigh this inestimable benefit, & receive the peace of the Gospel, whereby God witnesses unto us; that he admits the blood of his son for our washing, that we may appear before his majesty with full hope.
Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive the more and more. Yea and let us confess, not only the faults which we know by ourselves, and which we perceive, & whereof we ought to be ashamed before men: but also our ignorance & our secret sins whereof we be now guilty. And forasmuch as we know how there be many vices and infirmities in us, let us mourn for them before God, and let it make us to proceed more and more in true repentance. And in the meanwhile let us not continue willful; but let us take courage to turn unto him; and let us not look to have a bullock or a brute beast to answer for us nowadays, as though the blood thereof should serve us for a sacrifice: but let us resort to our Lord Jesus Christ, that seeing he has offered up the only and everlasting sacrifice, in his death and passion once for all, to set us free from all our debts, and that he calls us daily unto him by his Gospel: we seek not any other mean to serve God withal, but proceed in all pureness under his hand
& guiding. 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 25th of
December 1515 The 121st Sermon which is the second upon the one and twentieth Chapter
10 When you goes to battle against your enemies, and the Lord your God has given them into your hand, and you has led them into captivity: 11 Then if you see a woman among the prisoners that is fair to look upon, and you fall in love with her, and cant find in your heart to take her to your wife: 12 You shall carry her home to your house, and there she shall shave her head and pare her nails: 13 And you shall strip her out of the apparel wherein you was taken prisoner, and keep her close in your house, and let her bewail her father and her mother by the space of a month. And after this you shall go in unto her, and so be married unto her, and she shall be your wife.